Twenty Sermons, Sermon 1
AD MAGISTRATUM The First Sermon.
At the Assises at Lincolne in the year 1630. at the request of Sr. DANIEL DELIGNE Knight, then High-Sheriffe of that County.
I. Ser. on Prov. 24.10 — 12.
10. If thou faint in the day of adversity, thy strength is small.
11. If thou forbear to deliver them that are drawen unto death, and those that are ready to be slain:
12. If thou sayest, Behold, we knew it not? doth not he that pondereth the heart consider it? and he that keepeth thy soule, doth not he know it? and shall not he render to every man according to his works?
1. AS in most other things, so in the performance of that duty which this Text aimeth at; we are neither careful before hand (such is the uncharitableness of our incompassionate hearts) to do well: nor yet willing afterwards, (through the pride of our spirits) to acknowledge we have done ill. The holy Spirit of God therefore hath directed Solomon, in this Scripture, wherein he would incite us to the performance of the Duty, to frame his words in such sort, as to meet with us in both these corruptions: and to let us see, that as the duty is necessary, and may not be neglected; so the neglect is damnable, and cannot be excused. In the handling whereof, I shall not need to bestow much labour, either in searching into the contexture of the words, or examining the differences of translatitions. Because the sentence (as in the rest of this book for the most part) hath a compleat sence within it self, without any necessary either dependance upon any thing going before, or reference to any thing coming after: and the differences that are in the translations, are neither many in number, nor of any great weight, for altering the meaning of the words. Nor is it my purpose to insist upon such inferiour observations, as might be raised from some expressions or circumstances in the Text, otherwise then as they shall occasionally fall in our way, in the prosecution of those main points, which to the apprehension of every understanding hearer do at the very first view appear to have been chiefly intended therein.
2. And they but two. First, the supposal of a duty; though for the most part, and by most men, very slackly regarded; and that is the delivering of the oppressed: In the two former verses, [If thou faint in the day of adversity; If thou forbear to deliver them that are drawn unto death, and those that are ready to be slain.] Secondly, the removal of the common pretensions, which men usually plead by way of excuse, or extenuation at least, when they have failed in the former duty: in the last verse [If thou sayest, Behold, we knew it not: doth not he that pondreth the heart consider it, &c.] So that if we will speak any thing to the purpose of the Text, we must of necessity speak to those two points, that do there-from so readily offer themselves to our consideration: to wit, the necessity of the duty first, and then the vanity of the excuses.
3. The Duty is contained, and the necessity of it gathered, in and from the tenth and eleventh verses, in these words; If thou faint in the day of adversity, thy strength is small: If thou forbear to deliver them that are drawn unto death, and those that are ready to be slain. Wherein the particulars considerable are; First, the Persons to whom the duty is to be performed, as the proper object of our justice and charity; Them that are drawn unto death, and those that are ready to be slain: They especially, but foreign also all others that are in their condition in any kinde or degree; those that are injured or oppressed, or in danger to be injured or oppressed by any manner way or means. Secondly, an act of Charity and justice to be performed towards those that are in such a condition, by such, as (by reason of the power and opportunities and other advantages that God hath put into their hands) are in a capacity to do it; which is the very duty it self: viz. to look upon them in the day of their adversity, and to deliver them out of the hand of their oppressours. Thirdly, a possibility of the neglect or non-performance of this so just and charitable a duty, by those that might (and therefore ought) to do it; expressed here by the name of forbearance: If thou forbear to deliver. Fourthly, the true immediate cause of that neglect, wheresoever it is found; viz. the want of spirit and courage in the heart, faint-heartedness: from whatsoever former ot remoter cause that faintness may proceed, whether a pusillanimous fear of the displeasure, or a desire to winde himself into the favour of some great person; or the expectation of a reward; or a loathness to interpose in other mens affairs; or meer sloth and a kinde of unwillingness of putting himself to so much trouble; or what ever other reason or inducement can be supposed. If thou faint in the day of adversity. Lastly, the censure of that neglect: it is an evident demonstration (à posteriori, and as all other visible effects are of their more inward and secret causes,) a certain token and argument of a sinful weakness of minde; If thou faintest, &c. thy strength is small.
4. The result of these particulars amount in the whole to this. Every man, according to his place and power, but especially those that being in place of magistracy and judicature are armed with publick authority for it, are both in Charity and justice obliged to use the utmost of their power, and to lay hold on all fit opportunities by all lawful means to help those to right that suffer wrong; to stand by their poorer brethren and neighbours in the day of their calamity and distress; and to set in for them throughly and stoutly in their righteous causes: to protect them from injuries, and to deliver them out of the hands of such as are too mighty, or too crafty for them, and as seek (either by violence or cunning,) to deprive them either of their lives or livelyhoods. Briefly thus, and according to the language of the Text; It is our duty every one of us, to use our best strength to deliver the oppressed: but our sin, if we faint, and forbear so to do. And the making good, and the pressing of this duty, is like to be all our business at this time.
5. A point of such clear and certain truth, that the very Heathen Philosophers and Lawgivers have owned it as a beam of the light of Nature: insomuch as even in their account he that aInjustitiae duo genera: alterum eorum, qui, cum possunt, non propulsant injuriam,—&c Cic. 3. offic.abstaineth from doing injuries hath done but the one half of that which is required to compleat Iustice; if he do not withal defend others from injuries, when it is in his power so to do. But of all other men our Solomon could least be ignorant of this truth. Not onelyonly for that reason, because God had filled his heart with a large measure of wisdom beyond other men: but even for this reason also: that being born of wise and godly parents, and born to a kingdom too, (in which high calling he should be sure to meet with occasions enough whereon to exercise all the strength he had;) he had this truth (considering the great usefulness of it to him in the whole time of his future government) early distilled into him by both his parents, & was seasoned thereinto from his childhood in his education. His father David in Psal. 72. which he penned of purpose as a prophetical benediction and instruction for his son, (as appeareth by the inscription it beareth in the title of it, a Psalm for Solomon:) beginneth the Psalm with a prayer to God both for himself and him, [Give the King thy judgements O God, and thy righteousness unto the Kings son.] And then after sheweth for what end he made that prayer, and what should be the effect in order to the Publick, if God should be pleased to grant it. [Then shall he judge the people according unto right, and defend the poore, ver. 2. He shall keep the simple folke by their right, defend the children of the poor, and punish the wrong doer; or (as it is in the last translation,) break in pieces the oppressour ver. 4. and after at the 12. 13. and 14. verses (although perhaps the passages there might principally look at Christ, the true Solomon, and Prince of peace, a greater then Solomon, and of whom Solomon was but a figure; yet I beleeve they were also literally intended for Solomon himself) He shall deliver the poor when he cryeth, the needy also, and him that hath no helper. He shall be favourable to the simple and needy, and shall preserve the soules of the poor. He shall deliver their soules from falshood and wrong; and dear shall their blood be in his sight. And the like instructions to those of his father, he received also from his mother Bathsheba, in the prophesie which she taught him, with much holy wisdom for the matter, and with much tenderness of motherly affection for the manner, (What? my Son! and what, the Son of my wombe! and what, the Sons of my vowes.) Proverbs 31. where she giveth him this in charge vers. 8.9. Open thy mouth for the dumb in the cause of all such as are appointed to destruction: Open thy mouth, judge righteously, and plead the cause of the poore and needy.
6. For the farther evidencing of the necessity of which Duty, that so we may be the more effectually quickened to the chearful and conscionable performance of it: there are sundry important whether reasons, or inducements, or both (for we shall not now stand so much upon any nice distinguishing of the. termes; but take them togetherward the one sort with the other:) very well worthy our Christian consideration. Some in respect of God, some in respect of our selves, some in respect of our Brethren, and some in respect of the Thing it self in the effects thereof.
7. To begin with the most High: we have his Command first, and then his Example, to the same purpose. First his Command: and that very frequently repeated both in the Law of Moses, and in the Psalms, and in the Prophets. I shall the less need to cite particular places; since that general and fundamental law, which is the ground of them all, is so well known to us: even that, which our Saviour maketh aMat. 22.39.the second great Commandement, that bJam. 2.8.foreign, as St Iames calleth it, that royall Law, Thou shalt love thy neighbour as thy self. Oh, how we can stickle in our own Causes! and solicite our own business with unwearied diligence! How active, and provident, and vigilant we can be, in things wherein our selves are concerned, or when our own lives or livelihoods are in jeopardy! Not giving sleep to our eyes, or slumber to our eyelids, till we have delivered our selves from the snare of the Oppressour, cProv. 6.5.as a Roe from the hand of the hunter, or as a bird from the snare of the fowler! Now if we can be thus fiery and stirring when it is for our selves, but frozen and remiss when we should help our neighbour: how do we fulfil the royal Law according to the Scripture, Thou shalt love thy neighbour; as thy self?
8. Let no man think to put off this duty, with the Lawyers question Luke 10. aLuk. 10.29.But who is my neighbour? Or with the Pharisees evading Gloss, Mat. 5. bMat. 5.43.Thou shalt love thy neighbour? My neighbour, true: but not mine enemy. Or with Nabals churlish reasoning 1 Sam. 25. Shall I put my self to pains and trouble for c1 Sam. 25.11.men whom I know not whence they be? For in all the Cases, wherein the offices whether of Iustice or Charity are to be exercised, every man is every other mans neighbour. All men being by the ordinance of God so linked together, and concorporated one into another: that they are not only all d1 Cor. 12.12.members of the same body, (of the same civil body, as they are men; and of the same mystical body too, if they be Christians;) but even members also eEph. 4.25.one of another, Eph. 4. yea even fRom. 12.5.every one one anothers members Rom. 12. So that if any man stand in need of thy help, and it be in the power of thy hand to do him good: whether he be knowen to thee, or a stranger, whether thy friend, or thy foe; he is a limbe of thee, and thou a limbe of him. He may challenge an interest and a property in thee; as gDeut. 15.11▪thy poor, and thy needy, Deut. 15. Yea more, as hEsay 58.7.thine own flesh, Esay 58. Thou maiest not therefore hide thy self from him, because he is thine own flesh. For thy flesh thou art bound though not to pamper, yet to nourish and to cherish it; by affording all convenient succour and supply to the necessities of it.
9. God then hath laid upon us his royal command in this behalf. Nor so only, but he hath also laid before us a royal president in his own blessed example. aPsal. 10.17, 18.Lord, thou hast heard the desire of the poor; to help the fatherless and poor unto their right, that the man of the earth be no more exalted against them. Psal. 10. saith David for the time past. And for the time to come Psal. 140. b—140.12.Sure I am that the Lord will avenge the poor, and maintain the cause of the helpless. If you would hear it rather from his own mouth; take it from Psal. 12. c—12.5.Now for the comfortless troubles sake of the needy, and because of the deep sighing of the poor, I will up saith the Lord, and will help every one from him that swelleth against him, and will set them at rest. You see which way your heavenly father goeth before you: Now dEph. 5.1.be ye followers of God as dear children. It is the hope of every good Christian, that he shall hereafter be like unto God in glory and happiness: it should therefore be his care in the mean time to be like unto God in grace and goodness; in being eLuk. 6.36.merciful as his heavenly father is merciful; in fPsal. 146.8, 9.caring for the strangers, and defending the fatherless and widow; in helping those to right that suffer wrong; and in doing works of piety, and charity, and mercy. The duty concerneth all in general.
10. But Princes, Iudges, Magistrates, and all that are in authority, are more specially engaged to follow the example of God herein: sith God hath been pleased to set a special mark of honour upon them, in vouchsafing to put his own name upon them, and so to make them a kinde of Petty-Gods upon earth, aPsal. 82.6.Dixi Dij, I have said ye are Gods, Psal. 82. Not so much (be sure) for the exalting of their Power, and to procure them due honour, esteem, and obedience from those that are under them, (though that also no doubt was intended thereby:) as to instruct them in their Duty, and eftsoons to remember them, that they are very unworthy the glorious title they bear of being Gods, if they do not imitate the great and true God, by exercising their God-ships (if I may so speak) in doing good, and protecting innocency: Flaterers will be ready enough to tell you, You are Gods: but it is to evill and pernicious purposes; To swell you up with conceits of I know not what omnipotency. You are Gods, and therefore may do what you will, without fear in your selves, or controll from any other. They that tell you so with such an intention, are lyers: and you should not give them any countenance, or credit, or so much as the hearing. But when the God of truth telleth you, Ye are Gods; he telleth you withall in the same place (and as it were with the same breath) what you are to do answerably to that Title, and by what evidence you must approve your selves to be Gods. b—3 4.Defend the poor and fatherless, saith he in that Psalm; See that such as be in need and necessity have right. Deliver the outcast and poor: Save them from the hand of the ungodly. This premised, it then followeth (one verse only interserted) c—6.I have said, Ye are Gods. As if he had said; So doe, and then you are Gods indeed: but without this care, you are Idols, and not Gods. Much like the Idol Gods of the heathen, dPsal. 115.5, 6.that have eyes and see not, ears and hear not; mouths and speak not: that have a great deal of Worship from the people, and much reverence, but are good for nothing. By this very argument in Baruc 6. are such Idols disproved to be Gods. eBaruc. 6.…6. —40.They can save no man from death, neither deliver the weak from the mighty. They cannot restore a blind man to his sight, nor help any man in his distress. They can shew no mercy to the widow, nor do good to the fatherless. How should a man then think, and say that they are Gods?
11. I hope the greatest upon earth need think it no disparagement to their greatness, to look down upon the afflictions of their meanest brethren, and to stoop to their necessities: when the great God of heaven and earth, aPsal. 113.5. … —7.who hath his dwelling so high, yet humbleth himself to behold the simple that lie as low as the dust, and to lift up the poor that sticketh fast in the mire. b—102.19.20.The Lord looked down from his Sanctuary: from the heaven did the Lord behold the earth; That he might hear the mournings of such as be in captivity, and deliver the children appointed unto death. So then, for the performance of this duty, thou hast Gods commandment upon thee, and thou hast Gods Example before thee. If there be in thee any true fear of God, thou wilt obey his command: and if any true hope in God, follow his Example.
12. If from God we look downward in the next place upon our selves; and duly consider either what power we have, or what need we may have: from both considerations we may discover yet farther the necessity of this Duty. And first from our Power. There is no power but of God: and God bestoweth no power upon man (nor indeed upon any creature whatsoever) to no purpose. The natural powers and faculties, as well of our reasonable souls, as of our Organicall bodies; they have all of them their several uses and operations, unto which they are designed: And by the principles of all good Philosophy we cannot conceive of Power, but in order and with reference to Act. Look then what power God hath put into any of our hands in any kinde, and in any measure; it lieth us upon, to imploy it to the best advantage we can, for the good of our brethren: for to this very end God hath given us that power what ever it be, that we might do good therewithall. The Lord hath in his wise providence so disposed the things of this world, that there should ever be some rich, to relieve the necessities of the poor; and some poor, to exercise the charity of the rich. So likewise he hath laid distresses upon some, that they might be succoured by the power of others: and lent c—foreign. Eurip. Hecub. act. 5. Psal. 62.11. —2. —79.12.power to some, that they might be able to succour foreign distresses of others. Now as God himself, to whom all power properly and originally belongeth, delighteth to manifest his power rather in shewing mercy, then in works of destruction (—God spake once, twise have I heard the same, that power belongeth unto God, and that thou Lord art merciful Psal. 62. —O let the sorrowful sighing of the prisoners come before thee: accordi…g to the greatness of thy power preserve thou those that are appointed to die. Psal. 79.) So all those upon whom God hath derived any part of that power, should consider that God gave it them for edification, 2 Cor. 13.10.not for destruction; to do good withall, and to help the distressed, and to save the innocent: not to trample upon the poor, and oppress those that are unable to resist. Pestifera vis est, valere ad nocendum. It is in truth a great weakness in any man,Senec. rather then a demonstration of power, to stretch his power for the doing of mischief. An evident argument whereof is, that observation of our Solomon in Prov. 28. confirmed also by daily experience:Prov. 28.3. that a poor man, that oppresseth the poor, is ever the most merciless oppressour. It is in matter of Power many times, as it is in matter of Learning. They that have but a smattering in schollership, you shall ever observe to be the forwardest to make a—quicquid illud possunt, statim ostendunt. Quintil. 1. Instit. 3. foreign. Arist. de mundo cap. 1.ostentation of those few ends they have: because they fear there would be little notice taken of their learning, if they should not now shew it when they can. And yet (you may observe that withall) it oftentimes falleth out very unluckily with them: that when they think most of all to shew their schollership, they then most of all (by some gross mistake or other) betray their Ignorance. It is even so in this case; Men of base spirit and condition, when they have gotten the advantage of a little power, conceive that the world would not know what bSenties qui vir siem. Terrent.goodly men they are, if they should not do some act or other whereby to shew forth their power to the world. And then, their minds being too narrow to comprehend any brave and generous way whereby to do it; they cannot frame to doe it any other way, then by trampling upon those that are below them▪ and that they do beyond all reason, and without all mercy.
13. This Argument, taken from the end of that power that God giveth us, was wisely and to good purpose pressed by Mordecai Esth. 1. to Queen Esther; when she made difficulty to goe into the Presence, to intercede for the people of the Iews, after that Haman had plotted their destruction. Who knoweth, saith he there, whether thou art come to the Kingdom for such a time as this? Ester 4.14.As if he had said; Consider the marvailous and gracious providence of God, in raising thee, who wert of a despised nation and kindred, to be partaker with the most potent Monarch in the world, in the royall Crown and Bed. Think not but the Lord therein certainly intended some great work to be done by thy hand and power for his poor distressed Church. Now the hour is come: Now (if ever) will it be seasonable for thee, to make use of those great fortunes God hath advanced thee to, and to try how far (by that power and interest thou hast in the Kings favour) thou canst prevail for the reversing of Hamans bloudy decree, and the preserving our whole nation from utter destruction. And of this Argument there seemeth to be some intimation in the very Text, as those words in the twelfth verse may (and that not unfitly) be understood; He that keepeth thy soul, doth not he know it? That is, He that hath preserved thee from falling into that trouble and misery, whereinto he hath suffered thy distressed brother to fall; and hath kept thee in safety and prosperity for this end, that thou mightest the better be able to succour those that are helpless: doth not he take knowledg, what use thou makest of that Power, and whether thou art mindfull to employ it for thy brothers good, yea or no?
14. Neither yet only look at the Power thou now hast: but consider withall, what need thou mayest have of the help of others hereafter. The world is full of aforeign. Arist. 4. Phys.changes and chances: and all things under the sun, are subject to rolling. Thou who by reason of thy present power art now sought and sued to by others; by a thousand casualties, more thou canst imagine, mayest be brought to crave help from others. Now the Rule of Equity is, Doe as thou wouldest be done to. As thou wouldest expect help from those that are able to succour thee, if thy self stoodest in need: so be ready, now it is in thy power to do it, to succour those that stand in need of thy help, and expect it from thee. Learn by that speech of Iosephs brethren, when they were distressed in Egypt Gen. 42. (We were verily guilty concerning our brothers, Gen. 42.21.in that we saw the anguish of his soul, when he besought us, and we would not heare: therefore is this distress come upon us.) Learn I say from that speech of theirs, what a dreadful pang and torture and corrosive it will be to thy conscience hereafter in the day of thy calamity, when thou shalt sue to others, and finde but cold comfort from them: if thy heart can then tell thee, that though men be hard, yet God is just; and that with what measure thou metedst to others before, it is now measured back again (with advantage perhaps) into thine own bosome. To prevent which misery; learn wisdom of the unjust steward: even to make thee friends of thy mammon, and of thy power, and of all those blessed opportunities and advantages thou enjoyest, by doing good with them whilest thou hast time. That when the tide shall turn, thou mayest also finde friends to help in time of need, to stand by thee in the day of adversity, and to deliver thy soul from unrighteous Iudges. He that would readily finde help, it is but meet and right he should readily lend helpe.
15. Pass we now from our selves, in the third place, to those poor oppressed ones, to whom (as a fit object for our justice and charity, to be exercised upon) we owe this duty of succour and subvention. From whose condition we may finde sundry farther excitements to the performance of this duty: if we shall consider the greatness of their distresse, the scarcity of their friends, and the righteousness of their Cause. Whereof the first proceedeth from the Cruelty, the second from the Potency, the third from the avarice, ambition, or other iniquity of their oppressours. First, many times the distresses of poor men under the hand of their oppressours are grievous, beyond the imagination of those that never felt them. They are expressed in the Text (whether by way of Synecdoche, one special kinde being put to include all the rest; or by an hyperbolical amplification for the fuller expressing of the grievousness thereof:) by the terms of Death, and Slaughter. [If thou forbear to deliver them that are drawn to death, and those that are ready to be slain.) Verily oppressours are covetous: and they that are covetous are cruel too. For though their aim be the spoil, and not the blood: yet rather then fail the spoil, they will not stick at the blood too. Come let us lay wait for blood. Prov. 1.11. —13.—We shall fill our houses with spoil, Prov. 1. And so the oppressour proveth both a thief and a murtherer: a thief, in the end he aimeth at; and a murtherer, in the means whereby to obtain it:1 King. 21.15 as, Ahab took away Naboths life, that he might enjoy his vineyard. Now surely that man hath very little compassion in his bowels, that will not set forward a foot, nor reach out a hand, nor open a lip, to save the precious life of his poor brother, when he may so easily do it.Deut. 22.4. Were it but an Ox, or an Asse, or some beast of less value, that lay weltred in a ditch: common humanity will require, we should lend our hand, and put to our best strength, to draw him out. Xenocrates a—foreign. Laert. lib. 4. cap. 2.made scruple of hurting the Sparrow that flew into his lap, when a Hawk pursued it. And ought not we then much more to set our selves with that power we have by all lawful means to deliver our brother from the snare, and from the pit of destruction?
16. Ey, you will say. If it were to save a mans life, much might be: we would then strain our selves a little to speak, or to do, for him. But that is a case seldom happeneth in a setled government, such as (blessed be God for it) we live under. The common oppressions of those times are of a lower nature: and we are not bound by the Text to set in, but in the case of life. In petty grievances may we not leave men to the course of the Law, and to shift as well as they can for themselves? we would be loath to get the displeasure of some great ones we live neer, and hold fair correspondency with, when we need not, and a—cur ego amicum. Offendam in nugis. Horat. in Art. Mat. 5.21.27.for trifles. For answer; First, although the Text speak expresly only of Death: yet by a Synecdoche membri usual in the Scriptures, all other violences and injuries are intended. As in the Law, under the name of murder, all malice and revenge; and under the name of adultery, fornication and all other uncleannesses are forbidden. Secondly, though oppressions should not be directly intended in the Text: yet might they be inferred from it by the rule of proportion, and for the reason of equity. For where there is the same reason of equity, (as in the present case) although with some difference of proportion or degree: there is also the same obligation of duty, the said difference of proportion or degree still observed. But indeed Thirdly, I take it that all oppressions are not only intended, but also expressed under the names of death and slaughter. Because to take away a mans substance whereby he should maintain his life, is interpretative and to common intendment all one as to take away the very life it self. Gen. 4.10. James 5 4. Esay 3.15.Therfore as Abels blood crieth; so the labourers wages crieth. And the Scriptures so speak of oppressours, as of those that grinde the faces of the poor, that eat them up by morsels; or that (to save the labour of chewing,) swallow them up whole, as the greater fishes do the small ones:Amos 8.4. by which means they make the poor of the land to fail, as the Prophet speaketh. That which maintaineth life, is not only according to the phrase of the world in most languages, but even in holy Scriptures themselves sometimes so mentioned, as if it were the bforeign Luke 15.12. —foreign. Luk. 21.4. Sirac. 34 21, 22.very life it self, the substance, essence, or being of a man. And he that should violently take away that from another, if the wise son of Sirac were of the inquest, would certainly be found guilty of no less then murder. Hear his verdict in the case, and the reason of it. The bread of the needy is their life: he that defraudeth him thereof is a man of blood. He that taketh away his neighbours living slayeth him: and he that defraudeth the labourer of his hire, is a bloodshedder. Ecclesiasticus 34.
17. And as these poore ones deserve our pity and our help, in regard of the grievousnes of their distresses: so are we secondly bound so much the more to endeavour to succor them, by how much the more they are distitute of freinds or other means whereby to relieve or helpe themselves. The scriptures therefore especially commend to our care and protection, the stranger, the fatherles, and the widdow, for these are of all others the most exposed to the injuries and oppressions of their potent adversaries, because they have few or no friends to take their part: so that if men of place and power shall not stick close to them in their righteous causes, they will be over borne and undone. This Solomon saw with much griefe and indignation: insomuch as out of that very consideration he praised the dead that were already dead more then the living that were yet alive. Eccles. 4. when viewing all the oppressions that are done under the sun, he beheld the tears of such as were oppressed, Eccl. 4.1, 2.and they had no comforter: and on the side of their oppressours there was power; but they had no comforter. Power, and might, and friends, and partaking, o… the one side: no power, no strength, no friends, no comfort on the other side. When things are thus, (and thus they have ever been, and thus will they ever be, more or less, whilest the world continueth:) there is then a rich opportunity for every great and good man, especially for every conscionable Magistrate, to set in for Gods cause, & in Gods stead; and by the greatness of his power to stop the course of violence and oppression; and to rescue out of the hands of the mighty those that are marked out to destruction or undoing. Then is it a fit time for him to buckle on his armour with Iob, Job 29.14.to gird himself with zeal and righteousness as with a breast-plate, to close with the gyant-oppressour,and not to give over the combate till he have broken the jawes of the wicked, and plucked the prey out of his teeth. —17.A good Magistrate should be, as he was, eyes to the blinde, feet to the lame, a husband to the widow, a father to the orphane, a brother to the stranger: in a word, as St. Paul was (but in another sence) Omnia omnibus, all things to all men, according to their several necessities and occasions, that by all means he might at least save some from oppression and wrong.
18. But that which above all other considerations should stir up our compassion to those that are in distress, and make us bestir our selves in their behalf, is that which I mentioned in the third place; The Equity of their Cause: when by the power and iniquity of an unjust adversary, they are in danger to be over borne in a righteous matter. For unless their matters be good and right: be they never so poor, their distresses never so great, we should not pity them, I mean, not so to pity them, as to be assistant to them therein. For as in God; so in every minister of God (every Magistrate,) and in every child of God (every good man:) Iustice and Mercy should meet together,Psal. 85.10. and kiss each other. Iustice without Mercy, and Mercy without Justice: are both alike hateful to God; both alike to be shunned of every good man and Magistrate. Lest therefore any man should deceive himself, by thinking it a glorious or a charitable act, to help a poor man howsoever: the Lord hath given an express prohibition to the contrary, Exod. 23. Thou shalt not countenance a poor man in his Cause. That is, in a good cause shrink not from him:Exod. 23.3. but if his cause be naught, let his poverty be what it will be, thou mayest not countenance him in it. He that hath respect of persons in judgment, cannot but transgress:Prov. 24.23. and he that respecteth a man for his poverty, is no less a respecter of persons, then he that respecteth a man for friendship, or neighbourhood, or greatness, or a bribe. In this case, the Magistrate cannot propose to himself a fitter or safer example, then that of God himself: who as he often professeth to have a special care over the stranger, and fatherless, and widow, and needy; so doth he often declare his proceedings to be evermore without respect of persons.
19. That therefore, whilest we avoid the one extreme, (that of incompassion,) we may not fall into the other (that of foolish pity:) it will be needful that we rightly understand Solomons purpose in the Text. For it may perhaps seem to some to be here intended, that every man should do his utmost to save the life of every other man, that is in danger to lose it. And accordingly many men are forward (more then any good subject hath cause to con them thanks for) to deprecate the favour of the Iudge for the saving of some hainous malefactor; or to sue out a pardon for a wilful murderer, or say it be, but to help some busie crafty companion to come fair off in a foul business. And when they have so done, as if they had deserved aCivica corona —servati civis decus. Tacit. 3. Annal. vid A. Gell. 5. Noct. Attic. 6 Plin. 16. nat. hist. 4. Valer. max. 2.3.a garland for their service: so do they glory among their neighbours at their return from these great as…semblies, that their journey was well bestowed; for they had saved a proper man from the gallows, or holpen a good fellow out of the bryers. Alas, little do such men consider, that they glory in that, which ought rather to be their shame: such glorying is not good. For albeit in the Text it be not expressedly so set down: yet must Solomon of necessity be understood to speak of the delivering of such only, as are unjustly drawn to the slaughter; and not of such malefactors, as by robberies, rapes, murders, treasons, and other guiltinesses have justly deserved the sentence of death by the Law. For we must so understand him here, as not to make him contradict himself: who elsewhere telleth us, that it is the part and property of a wise King, to scatter the wicked, and to bring the wheele over them; Prov. 20.26. —28.17.and that he that hath done violence to the bloud of any person should fly to the pit, and no man should stay him. Against murder the Lord provided by an early Law Gen. 9. enacted and published before him, out of whose loins the whole world after the flood was to be repeopled, (to shew it was not meant for a national and temporary ordinance, but for an universal and perpetual Law,) whoso sheddeth mans bloud, by man shall his bloud be shed. Gen. 9.6.And that Iudges should be very shy and tender how they grant pardons or reprivals in that case; he established it afterwards among his own people by a most severe sanction Numb. 35.Num. 35.31. Ye shall take no satisfaction for the life of a murderer, which is guilty of death: but he shall surely be put to death. And there is a reason of it there given also; For bloud, saith he, defileth the land: and the land cannot be cleansed from the bloud that is shed therein, but by the bloud of him that shed it. Read that passage with attention: and if both forehead and conscience be not harder then the nether milstone, thou canst not have either the heart or the face to glory in it as a brave exploit, who ever thou art that hast been the instrument to save the life of a murderer.
20. Indeed all offences are not of that hainous nature that Murder is: nor do they cry so loud for vengance, as Murder doth: And therefore to procure undeserved favour for a smaller offender…, is not so great a sin, as to do it for murderers. But yet, so far as the proportion holdeth, it is a sin still. Especially where favour cannot be shewen to one man, but to the wrong and grievance of some other; as it happeneth usually in those judicial controversies that are betwixt party and party for trial of right: Or where favour cannot be shewen to an offender, but with wrong and grievance to the publick; as it most times falleth out in criminal causes, wherein the King and Common-wealth are parties. Solomon hath taught us, that as well he that justifieth the wicked, Prov. 17.15.as he that condemneth the just, are an abomination to the Lord. Yea, and that for any thing that appeareth to the contrary from the Text and in thesi (for circumstances may make a difference either way in hypothesi) they are both equally abominable. In doubtful cases, it is doubtlesly better and safer, to encline to aSemper quicquid dubium est, humanitas inclina… in melius. Senec. ep. 81.Mercy then to Severity: Better ten offenders should escape, then one innocent person suffer. But that is to be conceived, only when things are doubtful, so as the truth cannot be made appear: but where things are notorious and evident, there to justifie the guilty, and to condemn the innocent, are still equal abominations.
21. That which you are to do then in the behalf of the poor is this: First, to be rightly informed, and (so far as morally you can) well assured, that their cause be just. For mean and poor people are nothing less, (but ordinarily much more) unreasonable, then the great ones are: and if they finde the ear of the Magistrate open to hear their grievances (as it very meet it should be,) they will be often clamorous and importunate, without either cause or measure. And if the Magistrate be not very wary and wise in receiving informations; the countrey swain may chance prove too cunning for him, and make him but a stale, whereby for himself to get the start of his adversary; and so the Magistrate may (in fine and unawares) become the instrument of oppression, even then when his intention was to vindicate another from it. The truth of the matter therefore to be first throughly sifted out, the circumstances duly weighed, and as well the legal as the equitable right examined and compared: and this to be done with all requisite diligence and prudence, before you engage in the poor mans behalf.
22. But if, when this is done, you then finde that there is much right and equity on his side; and that yet for want of skill, or friends or means to manage his affairs he is in danger to be foiled in his righteous cause: Or if you finde that his adversary hath a legal advantage of him; or that he hath (de rigore) incurred the penalty of some dis-used statute, yet did not offend wilfully out of the neglect of his known duty, or a greedy covetous minde, or other sinister and evil intention, but meerly out of his ignorance and in-experience, and in the simplicity of his heart; (as those two hundred Israelites that followed after Absalom when he called them,2 Sam. 15.11. not knowing any thing of his conspiracy, had done an act of treason, yet were not formally traitours:) In either of these cases, I say, you may not forsake the poor man, or despise him, because he is poor or simple. But you ought so much the rather to stick by him, and to stand his friend to the utmost of your power. You ought to give him your counsel, and your countenance; to speak for him, and write for him, and ride for him, and do for him: to procure him right against his adversary in the former case, and in the later case favour from the Iudge. In either case to hold back your hand, to draw back your help from him, if it be in the power of your hand to do him any help; is that sin, for which, in the judgement of Solomon in the Text, the Lord will admit no excuse.
23. Come we now in the last place to some reasons or motives taken from the effects of the duty it self. If carefully and conscionably performed: it will gain honour and estimation both to our persons and places; purchase for us the prayers and blessings of the poor; yea, and bring down a blessing from God, not upon us and ours only, but upon the State and Common-wealth also: But where the duty is neglected, the effects are quite contrary. First, do you know any other thing, that will bring a man more glory and renown in the common opinion of the world; then to shew forth at once both justice and mercy, by doing good, and protecting the innocent? Let not mercy and truth forsake thee, binde them about thy neck, write them upon the table of thy heart: Prov. 3.3, 4.so shalt thou finde favour and good understanding (or acceptance) in the sight of God and man, Prov. 3. As a rich sparkling Diamond addeth both value and lustre to a golden ring: so do these vertues of justice and mercy well attempered bring a rich addition of glory to the crowns of the greatest Monarchs. Hoc reges habent magnificum & ingens, prodesse miseris, Senec.supplices fido lare protegere, &c. Every man is bound by the Law of God and of charity, as to give to every other man his due honour, so to preserve the honour that belongeth to his own person and place: for charity, in performing the duties of every Commandment, beginneth at home. Now here is a fair, and honest, and sure way, for all you that are in place of authority and judicature, or sustain the persons of Magistrates, to hold up the reputation both of your persons and places, and to preserve them from scorn and contempt. Execute judgement and justice with wisdom and diligence: take knowledge of the vexations of those that are brought into the Courts, or otherwise troubled without cause: be sensible of the grones and pressures of poor men in the day of their adversity: protect the innocent from such as are too mighty or too crafty for him: hew in pieces the snares, and break the jaws of the cunning and cruel oppressour: and deliver those that are drawn either to death, or undoing.
24. The course is preposterous and vain, which some men ambitious of honour and reputation take, to get themselves put into the place of magistracy and authority, having neither head nor heart for it. I mean, when they have neither knowledge and experience in any measure of competency to understand what belongeth to such places: not yet any care or purpose at all to do God, their King, and Countrey good service therein. The wise son of Sirac checketh such ambitious spirits for their unseasonable forwardness that way: Sirac 4. Seek not of the Lord preeminence, Sirac. 7.4.neither of the King the seat of honour. Think not he hath any meaning to disswade or dis-hearten men of quality and parts for medling with such employments: for then the service should be neglected. No: men that are gifted for it, although the service cannot be attended without some both trouble and charge; yet should not for the avoiding either of charge or trouble, (indeed they cannot without sin) seek either to keep themselves out of the Commission, or to get themselves off again being on. His meaning clearly is, only to repress the ambition of those that look after the Title, because they think it would be some glory to them: but are not able, for want either of skil or spirit, or through sloth not willing, to perform the duties. And so he declareth himself a little after there; Seek not to be a Iudge, being not able to take away iniquity: lest at any time thou fear the person of the mighty, —6.and lay a stumbling block in the way of thy uprightness.
25. Did honour indeed consist (which is the ambitious mans errour) either only or chiefly in the empty Title: we might well wish him good luck with his honour. But since true honour hath a dependance upon vertue, (being the wages, as some; or, as others have rather chosen to call it, the shadow of it:) it is a very vanity to expect the one without some care had of the other. Would any man not forsaken of his sences, look for a shadow, where there is no solid body to cast it? or not of his reason, demand wages, where he hath done no service. Yet such is the perversness of our corrupt nature, through sloth and self-love; that what God would have goe together, the Honour and the Burden, we would willingly put asunder. Every man almost would draw to himself as much of the Honour as he can: if it be a matter of credit or gain; then, Why should not I be respected in my place, as well as another? But yet withall would every man almost put off from himself as much of the burden as he can: if it be a matter of business and trouble; then, Why may not another man do it as well as I? Like lazy servants, so are we: that love to be before-hand with their wages, and behind-hand with their work.
26. The truth is, there is an Outward, and the…e is an Inward honour. The outward honour belongeth immediately to the Place; and the place casteth it upon the Person: so that whatsoever person holdeth the place, it is meet he should have the honour due to the place, whether he deserve it, or not. But the Inward honour pitcheth immediately upon the Person, and but reflecteth upon the Place: and that honour will never be had without desert. What the Apostle said of the ministery, is in some sence also true of the Magistracy: they that labour faithfully in either, are worthy of double honour. 1 Tim. 5.17.Labour, or labour not; there is a single honour due to them: and yet not so much to them, as to their places and callings; but yet to them too for the places sake: and we are injust if we withhold it from them, though they should be most unworthy of it. But the double Honour, that inward Honour of the heart to accompany the outward, will not be had, where there is not worth and industry in some tolerable measure to deserve it. The knee-worship, and the cap-worship, and the lip-worship, they may have that are in worshipful places and callings, though they do little good in them. But the Heart-worship they shall never have; unless they be ready to do justice, and to shew mercy, and be diligent and faithful in their Callings.
27. Another fruit and effect of this duty where it is honestly performed, are the hearty prayers and blessings of the poor: as on the contrary their bitter curses and imprecations, where it is slighted or neglected. We need not look far to finde the truth hereof asserted in both the branches: we have Text for it in this very chapter ver. 24-26. He that saith unto the wicked, Thou art righteous, him shall the people curse, nations shall abhor him. But to them that rebuke him shall be delight, and a good blessing shall come upon them. Every man shall kiss his lips, that giveth a right answer. Prov. 11.26.As he that withholdeth corn in the time of dearth, having his garners full, pulleth upon himself deservedly the curses of the poor: but they will powr out blessings abundantly upon the head of him, that in compassion to them will let them have it for their mony; (Prov. 11.) So he that by his place having power and means to succour those that are distressed, and to free them from wrongs and oppressions, will seasonably put forth himself and his power to do them right; shall have many a blessing from their mouths, and many a good wish from their hearts:—28.27. but many more aforeign. Homer. Odyss. 4. —26.2.bitter curses both from the mouth and heart, (by how much men are more sensible of discourtesies then of benefits, and readier to curse then to bless) if they finde themselves neglected. And the blessings and cursings of the poor are things not to be wholy dis-regarded. Indeed the curse causeless shall not come: neither is the Magistrate to regard the curses of bad people so far, as either to be deterred thereby from punishing them according to their desert, or to think he shall fare ever the worse (doing but his duty) for such curses. For such words are but wind; and as Solomon saith elsewhere,Ecl. 11.4. He that observeth the wind shall not sow; so he that regardeth the speeches of vain persons; shall never do his duty as he ought to do. In such cases, that of David must be their meditation and comfort, Though they curse, yet bless thou. And as there is little terrour in the causeless curses; Psal. 109.28.so there is as little comfort in the causeless blessings of vain evil men. But yet where there is cause given, although he cannot be excused from sin that curseth, (for we ought to bless and to pray for,Rom. 12.14. not to curse, even those that wrong us and persecute us:) yet vae homini withall, woe to the man from whom the provocation cometh. Such curses, as they proceed from the bitterness of the soul of the grieved person in the mean time: so they will be in the end bitterness to the soul of him that gave cause of grievance. And if there were not on the other side some comfort in the deserved blessings of the poor; it had been no wisdom for Iob to comfort himself with it: as we see he did in the day of his great distress, The blessing of him that was ready to perish came upon me, Job 29.13.and I caused the widows heart to sing for joy ▪ Job 29.
28. But say these poor ones should be so charitable (as very seldom they be,) as not to curse us, when we have despised them; or so unthankful (as seldom they are otherwise,) as not to bless us when we have relieved them: yet the Lord, who hath given every man a charge concerning his brother, and committed the distresses of the poor to our care and trust, will take district knowledge how we deal with them, and unpartially recompense us thereafter. Doth not he consider? and shalt not he render to every man according to his works? the last words of the Text. If therefore you have done your duty faithfully, let it never discourage you, that unrighteous and unthankful men forget it. They do but their kinde: the comfort is, that yet God will both remember it and requite it.Heb. 5.10. God is not unrighteous to forget your work & labour of love, saith the Apostle, Heb. 5. He will remember it you see.Psal. 41.1. And then saith David Psal. 41. Blessed is he that considereth the poor and needy: the Lord shall deliver him in the time of trouble. He will requite it too. He that for Gods sake helpeth his poor brother to right that suffereth wrong, he doth therein at once, first an act of mercy, because it is done in the behalf of a distressed man; and an act secondly of justice, because it is done in a righteous cause; and thirdly, (being done for the Lords sake,) an act of Religion also (Pure religion and undefiled before God even the Father is this, James 1.27.to visit the fatherless and widow in their affliction, Iames 1.) And is it possible that God, who delighteth in the exercise of every one of them singly, should suffer an act to pass unrewarded, wherein there is a happy concurrence of three such excellent vertues together, as are Iustice, Mercy, and Religion? The Prophet Ieremy, to reprove Ieho…achins tyranny and oppression, upbraideth him with his good father Iosiah's care and conscience to do justice, and to shew mercy, after this manner. Did not thy father eat and drink, and do judgement and justice, Jer. 22.15, 16.and then it was well with him? He judged the cause of the poor and needy; then it was well with him: was not this to know me, saith the Lord? But now on the contrary, He shall have judgement without mercy, James 2.1.3. Prov. 21.13.that sheweth no mercy. He that stoppeth his ears against the cry of the poor, he shall also cry himself, but shall no… be heard, &c. Many other like passages there are in the Scriptures to the same effect.
29. Nay moreover, the general neglect of this duty pulleth down the wrath of God, not only upon those particular persons that neglect it; but also upon the whole nation where it is in such general sort neglected. O house of David thus saith the Lord, execute judgment in the morning, Jer. 21.12.and deliver him that is spoiled out of the hand of the oppressour: lest my fury go out like fire, and burn that none can quench it, because of the evil of your doings, Ier. 21. Brethren, we of this nation have cause to look to it in time; against whom the Lord hath of late manifested his just wrath (though tempered, as we must all confess, with much clemency;) yea and his hand is stretched out against us still, in the heavie plagues both of dearth and death. Though the land be full of all manner of sin and lewdness, and so the Lord might have a controversy with us for any of them: yet I am verily perswaded, there are no other kinds of sins, that have overspread the face of the whole land with such an universal contagion (as it were of a Leprosie,) as the sins of Riot and Oppression have done. Which two sins are, not only the provoking causes, (as any kind of sinnes may be) in regard of the justice of God; but also the sensible instrumental causes in the eye of reason and experience, of much penury and mortality among us.
30. Surely then, as to quench the fire, we use to withdraw the fewel: so to turn away the heavie wrath of God from us, we should all put to our helping hands, each in his place and calling, but especially the Minister and the Magistrate, the one to cry down, the other to beat down, as all sins in general, so especially these of Ryot and Oppression. Never think it will be well with us, or that it will be much better with us then now it is, or that it will not be rather every day much worse with us then it is; never look that disorders in the Church, distempers in the State, distractions in our judgments, diseases in our bodies, should be remedied or removed, and not rather more and more encreased: if we hold on as we doe, in pampering every man his own flesh, and despising every man his poor brother. So long as we think no pleasures too much for our selves, no pressures too heavy for our brethren; stretch our selves along and at ease upon our couches, eat of the fat, and drink of the sweet, Amos 7.4—6.without any touch of compassion in our bowels for the afflictions of others: we can expect no other, but that the rod of God should abide upon us, either in dearths or pestilences; or if they be removed (for God loveth sometimes to shift his rods,) in greater and heavier judgments in some other kinde.
31. But as to the particular of Oppression (for that of Ryot and Intemperance, being beside the Text, I shall no farther press:) my humble request to those that are in place of authority, and all others that have any office or attendance about the Courts, is this. For the love of God, and of your selves, and your Country, Be not so indulgent to your own appetites and affections, either of Ease, as to reject the complaints; or of Partiality, as to despise the persons; or of filthy lucre, as to betray the cause of the fatherlesse and friendlesse. Suffer not, when his cause is good, a simple man to be circumvented by the wilinesse, or a mean man to be overpowred by the greatnesse, of a crafty or mighty adversary. Favour not a known Sycophant; nor open your lips to speak in a cause to pervert judgment, or to procure favour for a mischievous person.Exod. 23.2. Turn duplicate page duplicate page not judgment into wormwod, Amos 5.7. Esay 29.21.by making him that meant no hurt, an offender for a word. Wrangle not in the behalf of a contentious person, to the prejudice of those that desire to live quiet in the land. Devise not dilatory shifts to tug men on along in a tedious course of Law to their great charge and vexation; but ripen their causes with all seasonable expedition for a speedy hearing. In a word, doe what lieth in your power to the utmost, for the curbing of Sycophants and oppressours, and the protecting of the peaceable and innocent: use the sword that God by his deputy hath put into your hands,Rom. 13.4, & 1 Pet. 2.16. for the punishment of evil doers, and for the praise and safety of those that do well. So shall the hearts of every good man be enlarged towards you, and their tongues, to honour you, and to bless you, and to pray for you. Then shall God powr out his blessings abundantly upon you and yours: yea, it may be upon others too, upon the whole land, by your means, and for your sakes. The Lord by his Prophet more then once hath given us some comfortable assurance of such blessed effects to follow upon such premises: The words are worthy to be taken notice of.Jer. 7.5—7. If you throughly execute judgment between a man and his neighbour, If you oppress not the stranger, the fatherless, and the widow, and shed not innocent bloud in this place; Then will I cause you to dwell in this place for ever and ever. Jer. 7. And in Jer. 22. Execute ye judgment and righteousness, Jer. 22.3—5.and deliver the spoiled out of the hand of the oppressour: and doe no wrong, doe no violence to the stranger, the fatherless, nor the widow, neither shed innocent blood in this place. For if ye doe this thing indeed, then shall enter in by the gates of this house Kings sitting upon the throne &c. But if ye will not hear these words, I swear by my self saith the Lord, &c.
32. Concerning which and other like passages frequent in the holy Prophets, I see what may be readily opposed. True it is, will some say, where these things are constantly and generally performed; a national judgment may thereby be removed, or a blessing procured: But what are two or three of us, if we should set our selves to it with all our strength, able to do towards the turning away of Gods judgments, if there be otherwise a general neglect of the duty in the land? There is something of truth I confess in this Objection: for doubtless those passages in the Prophets aim at a general reformation. But yet consider first, we have to deal with a wonderful gracious and merciful God, slow to anger and of great kindness, Ioel 2.13.and such a one as will easily be induced to repent him of the evil. And who can tell, but he may return and repent and leave a blessing behinde him; where but two or three in a whole nation doe (in conscience of their duty, and in compassion of the state,) set themselves unfainedly to doe justice, and to love mercy, and to walk humbly with their God, though the generality should be corrupt? Especially, since we have in the second place such excellent precedents of the riches of his grace and goodness in this kind, upon record: that we might not be without hope, if we do our part, though we were left even alone. God was ready to have spared the five Cities of old Gen. 18. if there had been in them to be found but twise so many righteous men. But he did actually spare Israel, Gen. 18.32.by instantly calling in a great plague, which he had a little before sent amongst them for their sins, upon one single act of justice, done by one single man. Phinehes moved with an holy zeal,Psal. 106.3. did but stand up, and execute judgment upon two shameless offenders; and the plague was staied Psal. 106. Adde hereunto that most gracious proclamation published Ier. 5. and you cannot want encouragement to do every man his own part, whatsoever the rest do: Run to and fro through the streets of Jerusalem, and see now and know, Jer. 5.1.and seek in the broad places thereof, if you can finde a man, if there be any that executeth judgment, that seeketh the truth, and I will pardon it. Or say thirdly, that the sins of a nation should be grown to that ripeness, that the few righteous that are in it could not any longer adjourn the judgment, (for as there is a time of Mercy, wherein the righteousness of one or a few may reprieve a whole nation from destruction; so when the appointed time of their fatal stroke is come, though Noah, Iob, and Daniel should be in the midst of it, Ezek. 14.14, 20.they could prevail no farther then the delivery of their own soules:) yet even there those that have been faithful shall have this benefit, that they shall be able to say with comfort (either in the one sense or in the other) Liberavi animam meam. That is,Ezek. 3.19. they shall either be preserved from being overwhelmed in the common destruction, having their life given them for a prey, and as a brand snatched out of the fire, Jer. 39.18, & 45.5. Zach. 3.2.as Noah escaped when all the world was drowned, and Lot from the deflagration of Sodom: or if God suffer them to be involved in the publick calamities, have this comfort to sustain their souls withall, that they were not wanting to do their part toward the preventing thereof. But howsoever, why should any man fourthly, to shift off his duty, unseasonably obtrude upon us a new piece of Metaphysicks, which our philosophers hitherto never owned, in abstracting the general reformation from the particulars. For what is the general, other then the particulars together? And if ever there be a general reformation wrought; the particulars must make it up. Do not thou then vainly talk of castles in the air, and of I know not what general reformation: but if thou truly desirest such a thing, put to thy hand, and lay the first stone in thine own particular; and see what thy example can do. If other particulars move with thee, and so a general reformation follow in some good mediocrity; thou hast whereof to rejoyce, that thou hadst thy part (a leading part) in so good a work. But if others will not come on end cheerfully, so as the work do not rise to any perfection; thou hast yet wherewithal to comfort thee, that the fault was not thine.
33. Thus have you heard sundry reasons and inducements, to stir you up to the cheerful performance of the duty contained in the Text, of doing justice and shewing mercy in delivering the oppressed. Some in respect of God: who hath given us, first his express command, to which our obedience; and secondly, his own blessed example, to which our conformity, is expected. Some in respect of our selves: because first whatsoever power we have for the present, it was given us for this end, that we might therewithal be helpful to others; and we know not secondly, in what need we may stand hereafter of like help from others. Some in respect of our poore distressed brethren, who deserve our pity and best furtherance: considering first the grievousness of their pressures; secondly the paucity of their friends, but especially and thirdly the equity and righteousness of their cause, when they are in danger to be spoiled by the cruelty, potency, and iniquity of their advrsaries. Some in respect of the duty it self: the fruits and effects whereof ordinarily are, first honour and renown in the world; secondly, the blessings and prayers of the poor; thirdly, the blessing of God upon us, and ours; fourthly, the continuance of Gods mercies unto, and the reversing of Gods judgements from the Land.
34. In the opening of which reasons, I have purposely pressed the duty all along somewhat the more largely, that I might not trouble you with any farther application at the close: and therefore I hope it will not be expected. I presume you would rather expect, if we had time for it, that I should proc…ed to examine the usual excuses and pretensions that are made in this case, when the duty hath been neglected: which Solomon hath comprehended in those few words in the 12 verse, Behold we knew it not; and withal referred them over, for the trial of what validity they are, to the judgement of every mans own heart, as the deputed Iudge under God; but (because that may be faulty and partial) in subordination to a higher tribunal, even that of God himself, from whose sentence there lieth no farther appeal. This I aimed at in the choise of the Text, as well as the pressing of the duty. But having enlarged my self already upon the former point beyond my first intention; I may not proceed any farther at this time: nor will it be very needful I should, if what hath been already delivered be well laid to heart. Which God of his mercy vouchsafe, &c.