THis proverbial speech among the Jews (the like to which, as Osi­ander in loc. relates, they have among the Germans) used to express a thing difficult or impossible, seems at the first view, as diffi­cult as the thing it expresses; and though it be a stile very suitable to the Prophet, who was a herd-man of Tekoa, to speak of Horses and ch. 1. 1. Oxen, yet there seems to be as incongruous a conne­xion of that which is joyned with them: for what co­herence is there betwixt Horses and Judgement; be­twixt Oxen and Righteousness? or what dependance Sept. [...]. ci [...]m femol­las ineunt. nihil à mente Pro­phete alie­nius, Dru­sius. betwixt running upon a rock, and turning Judgement into gall; betwixt plowing with Oxen, and turning the fruit of Righteousness into Hemlock? The strange­ness of which connexion according to the several aspects it bears, hath administred as diverse and strange apprehensions in the judgements of those [Page 2] that have plowed with their heifers to find out the riddle.

1. Some straining the words so far, as to interpret them to be a prediction of the rejecting of the Jews, and election or taking in of the Gentiles; the Jews being those, that like untamed heifers, would not submit their necks to the yoke of Gods law, which was as difficult for that stubborn and stiff-necked people to do, in loc. as for the wild oxe (of which S. Jerome Quecirca Christus re­pudiatis Judaeis jugi evangelici impatienti­bus, q asi bubalis, ele­git Gentes quasi bones cicures & domites, di­xit (que) illic tollite ju­gum meum super vos, v. Ruper. à C. à Lap. cit. in l. understands this place) to plow upon the rocks; and therefore Christ rejecting these, makes choice of the Gentiles, a people of a more tame and gentle na­ture, to bear his Evangelical yoke, and to them he says, take my yoke upon you.

2. Others conceive the Prophet by these words to express the Israelites ineptitude and unfitness for the performance of any good that was required of, or expected from them. They were like the Pro­phet's girdle hid at Euphrates, marred; or like the pin in Ezekiel made of the vine, useless, and good for no­thing; they were (as the Psalmist speaks) wise to do evil, but to do good, they had no understanding. The oxe knew his owner, & the ass his masters crib, but Isra­el Jer. 13. 17. Ezek. 15. 3. Telluris in. utile pon­dus. did not know, this brutish people did not understand. They misunderstood, or neglected their duty, and were as unskilfull in the choice, as unfit for the perfor­mance of it; their choice and wishes being like those of the horse and oxe, mentioned by the Poet, Optat ephippia bos piger, optat arare caballus. And there­fore to these creatures, the Prophet compares them, it being as impossible for them to do well, or run in [Page 3] the ways of Obedience, as it is for Horses to run upon the rock, or one to plow there with Oxen.

3. Others apprehend the words as a reproof of their folly, in that they thought to advance them­selves, or establish their kingdom by idolatry, op­pression, and the like, mentioned ch. 4. which was a course as foolish, as a horses running upon a rock, and as fruitless, as ones plowing there with oxen. As though the Prophet had told them, how agreeable soever wickedness was to their nature, yet it was con­trary to their design; they made use of very unlike­ly means to promote their ends; they were so far from advancing themselves by impiety, that they took the readiest and most compendious way to effect their ruine. They that think by fraud and injustice, by oppression and violence, by rapine and other wickedness to lay the foundation of their great­ness, do thereby undermine those very founda­tions which they lay; they cannot set upon a more speedy and effectual way of destroying them­selves, than by practising such attempts upon others.

4. Others understand the words as a reproof of their gross security, and sottish stupidity, in that they thought, notwithstanding their sins, God upon the account of his Covenant, was bound to be propitious to them, and to load them with his benefits; they looked that themselves (like Gideons fleece) should be wet with the dew of heavens blessing, though all na­tions about them, were but as dry ground: Because God entred into league with their Fathers, they [Page 4] therefore expected the benefit of that covenant, though they did not perform the condition of it. The Prophet at once refutes their folly, and condemns their impiety, telling them God could be unmindfull of that Covenant, seeing they on their parts had so hainously broken it; and whilest they were such stu­pid and senseless rocks, he could no more run on in the way of blessing, and doing them good, than horses could run on a rock, or one plow there with oxen, for they had turned judgement into gall, and the fruit of Righteousness into hemlock, he therefore must deal accordingly with them, he will recompense them ac­cording to their doings. The divine Nemesis will re­taliate to men according to their offences. The se­cure sinner shall not always go unpunished, but re­ceive the effects of his sin, adequate to the nature of it. As I have done (saith Adonibezek) so hath God Judg. 1. 7. requited me. And though the Jews here might think to escape better, and compound with God for their sins, and hope by their numerous sacrifices, and ce­remonious worship to propitiate that Deity they had displeased, yet God tells them, though ye offer me ch. 5. 22. burnt-offerings, and meat-offerings, I will not accept them, neither will I regard the peace-offerings of your fat beasts. Take thou away from me, the noise of thy songs: for I will not hear the melody of thy viols. But let judgement run down as waters, and righteousness as a mighty stream.

5. Others think the words to be an exprobration of Vincere consuetudi­nem dura est pugna. their accustomed courses in sin, they had been so long inured to the practice thereof, as it was now difficult [Page 5] or impossible for them to lose the habit. Can the Ethi­opian change his skin, or the Leopard his spots? then may ye do well, that are accustomed to do evil. Can horses run upon a rock, or one plow there with oxen? Then may ye execute justice, that have turned judge­ment into gall; and do uprightly, that have turned righteousness into hemlock.

6. Others take the words to be a denunciation or threatning of the divine judgement, which should un­avoidably overtake them. It is as impossible for such sinners, as you are, to stand out Gods judgements, and go free, as 'tis for horses and oxen to run, or plow on a rock. Which judgement some conceive to be either,

1. General, in the unsuccessfulness of their affairs and undertakings, wherein their labours should be as fruitless, and endeavours as successless, as a horse or oxe's running or plowing upon a craggy rock. Accord­ing to that threatning in Deut. They should be cursed Deu. 28. 16, 17. in the city, and in the field, in their basket and in their store, in their going out, and in their coming in. Quic­quid calcaverint, spina fiet. Nihil eorum (as Mercer) quae acturi sunt, sit illis successurum, ut si quis per rupes equum concitet, aut aret in rupe bobus, quod frustrà & [...]. S. Cyril. Alex. in l. sine fructu fecerit. Or else,

2. A particular judgement by destruction from their enemies, either the Assyrians, as S. Cyril, or other Adversaries, as Arias Montanus thinks, who, as 'tis in the preceding verse, should smite the great house with breaches, viz. their Kings and Princes, Judges and Nobles, or (as some understand it) the [Page 6] Priests and Levites, or (as others extend it) the whole ten Tribes of Israel; and the little house with clefts, viz. the lower and inferiour rank of people (as Albert. Mag.) or the laity among the Israelites (as Lyra) or the two Tribes of Judah and Benja­min (as Drusius and Grotius) the destruction of the Great House (according to the latter of these) be­ing referred to the time of Salmanassar, as that of the little one is to the army of Sennacherib.

And now though the Israelites might boast of their power and strength by reason of Jeroboam their Prince, who had gotten great victories, and enlarged the Territories of their Kingdom: yet (as 'tis v. 13.) they rejoyced in a thing of nought, for the courage and strength and success of their enemies should be such, that they should besiege their gates, beat down their strong holds, and lay their palaces in the dust. The City (in which they might hope to take sanctuary) should be delivered, with all that was therein; the city or hill of Zion wherein they were at ease, or the moun­tain v. 8. v. 1. of Samaria wherein they trusted, and the rocks in which they placed their confidence, should be so brought down, and as it were levelled by their ene­mies, that even in a literal sense horses might run, or oxen plow there. Which effects would not seem strange to them, if they did but consider their sins, the cause thereof, which were more strange and mon­strous.

Thus when Judgement and Righteousness the two bulwarks of a Nation are thrown down; when men change the order and nature of Justice and equi­ty [Page 7] into that which is most opposite and contrary thereto, 'tis no wonder if God for their punishment change the very order of nature, and to make his judgements wonderfull (as is threatned, Deut. 28.) cause through a multitude of enemies, even horses to run upon a rock; and men to plow there with oxen.

7. Others judge the words to be a complaint of the Prophets unsuccessfulness in his reproofs which were frustrated by them. They were become so de­generate in their principles, so depraved in their practises, so stupified in their minds, and so hardned in their hearts, that his words were but as thrown against a rock, or as water spilt upon the ground; rebuking of them, was as if one did sing a song to a deaf man, so that instead of reprehending them, he is ready to reprove himself, for that mispense of labour that was cast upon those, who were so desperately corrupted, that they turned all the good presented to, or bestowed upon them into evil, so that his endeavours herein were as successless as a horses running upon the rocks, and as ineffectual as ones plowing there with oxen.

8. Lastly, Others look upon the words as a charge drawn up against them for their grand in­justice and cruelty, in that they had overturned all law and right, and were become such monsters therein, as if they had changed the very order of law and nature; They had so corrupted all judge­ment, overthrown all right, undermined all law [...] that thereby (as the Psalmist speaks) all the foundations of the earth were out of course: for [Page 8] they did not onely privately swallow up the needy, and Ch. 8. 4. make the poor of the land to fail, endeavouring to buy the poor for silver, and the needy for a pair of shoes, making also the Ephah small, and the shekel great, and falsifying the balances by deceit; but they did publickly afflict the just; they took a bribe, Ch. 5. 12. and turned aside the poor in the gate (the place of open and publick judicature) from their right. They turn­ed judgement into wormwood, and left off righteous­ness Ch. 5. 7. in the earth; or (as the Prophet here expresses it) they turned judgement into gall, and the fruits of righteousness into hemlock, they made that which in it self is sweet and pleasant, as nauseous and distast­full to God, as gall and hemlock are to the tasts of men.

In which charge drawn up against them may be considered,

1. The specification of their Sin.

2. The nature and quality of it.

1. The Specification of it. The Prophet thinks it not sufficient to tell them onely they are sinners, but charges that sin upon them, for which they are most notorious. Discourses at large and in general, seldom make impression upon any in particular; generalia non pungunt: Such a reproof is like the flourishing or brandishing of a sword in the air, none is pierced or wounded by it; a close and particular application is requisite for conviction; as in the course of the law general accusations will ground no actions, for if a man be accused, 'tis not sufficient to [Page 9] say he is a malefactour, but he must be charged with particulars; so the Prophet according to that me­thod, when he arraigns these sinners here, he frames an indictment against them of notorious and personal offences. Men generally take great excepti­ons against this kind of dealing, especially they that are in power and authority, such as those against whom the Prophet here draws up his accusation, which notwithstanding is not stifled by any awe of their power, or suppressed by any fear of their great­ness. If they be great, he is the messenger of one that's greater, and therefore if they be bold in sin­ing, it well becomes him to be so in reproving. Those that are advanced above the ordinary pitch of men in the world, think the addition of their outward for­tune (which is often all the worth they have to boast of) must exempt and priviledge them from the re­bukes which come from those that in any secular re­spect are below them; accounting it a diminution of their greatness to be taxed with any crime, as though the reproof of their sin were a greater disho­nour, than the commission of it.

It is the folly of men that they had rather be flat­tered in their vices, than reproved for them, especially if they be so notorious as the world takes notice of them. These magistrates here could happily have been content that the Prophet had inveighed a­gainst some other sin, wherein they had not been concerned, thereby to justifie themselves in their own eyes, whilst they heard others condemned for that, of which their own thoughts proclaimed [Page 10] them guiltless; but when he comes so close unto them, as to touch their guilt, and thereby to gall their conscience, this proves as bitter and distastfull to them, as their injustice and oppression did to others.

Such like entertainment this kind of dealing had from Ahab, who upon that account esteemed Elijah 1 Kings 21. 26. his enemy, and for the same reason was so incen­sed 1 Kin. 22. 8. against Micaiah, as he could not endure him. The Galatians entertained hard thoughts of Saint Gal. 4. 16. Paul for it, and looked upon him as their enemy because he told them the truth. The mistaken world counts it love and respect to forbear reproof, and hatred and ill will to tell men their faults; Satius est solem non lucere, quàm Chry­sostomum non docere. Psal. 141. 5. But David who knew how to make a better esti­mate herein, counts such his chiefest friends, Let the righteous smite me, it shall be a kindness, let him reprove me it shall be an excellent oyle; and Solomon his son confirms the same, Faithfull are the wounds of a friend; and God himself hath made this not Prov. 27. 6. onely a part of our duty, but a signe of friend­ship and amity, thou shalt not hate thy brother, thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him. Peccata permittere non est mansuetudo, Lev. 19. 17 sed crudelitas; to cut and lance apostemated wounds and fretting sores, 'tis not cruelty but mercy. As he Recede à me in quit languidus lethargicus, ob [...]cero te, recede à me. S. Aug. de verbis Dom. se­cund. Joan. ser. 59. that binds a man in a phrensie, or awakens one in a lethargy, though he troubles both, yet he shews more mercy, than disquiet to them. Ligatur phre­neticus, stimulatur lethargicus, ambo offenduntur, sed ambo diliguntur. And how unwelcome a messenger soever the Prophet might be to these here, or how [Page 11] disgustfull his messge, yet he is so far from flatter­ing them in their greatness, or soothing them in their vices, that on the contrary he points out unto them the deformity of their vices, and the stain of their greatness, even their injustice and oppression, that they had turned judgement into gall, and the fruits of righteousness into hemlock.

2. Which leads, secondly to the consideration of the nature and quality of their sin, which is of great extent, and like the sin of our first parents, hath ma­ny others included in it. This is

1. Inversio naturae, an inverting and changing of nature it self; This is to alter the essence and being of things; to reduce the creation, as much as is pos­sible, into its Primitive Chaos and confusion; to take away all distinction of right and wrong; to call evil good, and good evil; to put bitter for sweet, and sweet for bitter, darkness for light, and light for darkness; 'Tis to make Candida de nigris, & de candentibus alba. 'Tis a stranger inversion of nature than for horses to run, or oxen to plow upon a rock. God hath imprinted in the natural consciences of men notions of right and equity, and he blots out, and obliterates these, that make so strange a metamorphosis, as to turn judgement into gall, and righteousness into hemlock. This is

2. Abusus legis, an abuse of the law. Which is abused

1. By a bare pretence unto it, which is a crime so much the greater, by how much it does the more closely lurk and shroud it self under that which is [Page 12] intended for its prevention, thereby making the law a partner with it in the transgression. Such cunning oppression under the specious colour of justice, is one of the greatest dishonours can be laid upon the law, which yet is most commonly done by those that pre­tend to be the chief preservers of it, who instead of being instruments of justice, become engines of cru­elty, which they act the more safely and securely, be­cause under a pretence of equity, being herein like the bush or bramble in the Fable, that, instead of sheltering the sheep from the storm, tears the fleece from it; such greedily feed upon other mens wants, live by other mens losses, and as the com­mon souldier complained against Pompey, miseriâ nostrâ magnuses, they grow great by other mens mi­series. It was one of the aggravations of injustice that Saint Cyprian complained of in his time, that Ad Donat. l. 2. Ep. 2. inter leges ipsas delinquitur, inter jura peccatur, nec innocentia illic, ubi defenditur, reservatur. As there is no impiety like that impiety that is committed in Gods sanctuary, so no injustice like that injustice whereby men in the midst of laws sin against law, and do injustly in the Courts of Justice.

To erect an high Court of pretended Justice to condemn Royal innocence, is so much the greater injustice, by how much under that disguise it would appear to be the less. Pretences of justice alter not the nature of actions, though they may set a fair gloss upon them: The Devil is not at all the better for appearing in Samuel's mantle; no more are mens fraudulent actions for having the law as a cloak to [Page 13] cover them; by the help of which they generally arrive at a greater height and perfection of wicked­ness, than they could otherwise attain to. Under the protection of this, a crafty pleader, like Tertullus, will argue any thing injuriously; a spitefull prosecu­tour, like Sanballat, will suggest any accusation falsly: a confident witness, like those against Naboth, will swear any thing boldly: a tame or heedless jury, like the Jews against our Saviour will swallow down any thing rashly and inconsiderately: a craving Scribe, or corrupted Officer, like him in the Gospel that writ fifty for an hundred, will for a tacite bribe foyst in any thing secretly and unjustly: by reason whereof, though the Judge in these cases be not like Felix that ex­pects a reward privately, but administers justice with­out by respects and impartially, yet can he scarce hinder (though he may complain as Dioclesian the Emperour, that pessimis servis cautus & optimus venderetur imperator) but that justice will some­times be perverted, and judgement turned into gall.

2. The law is abused by an unnecessary use of it, when men bring trifling and frivolous suits, not wor­thy the Magistrates cognizance to the Judgement seat; so that let the judgement be what it will, it must needs in some measure prove gall to the parties concerned in it; for even he that gets the conquest by so chargeable a remedy, shall thereby be a loser; a man's relief by such means being heavier than the injury it removes; for it often happens, as he in the story said, ut tu victrix provincia plores. In which [Page 14] cases such may have cause to answer the congra­tulations of their friends, as Pyrrhus (in Plutarch) did his after he had gotten two famous victories over the Romans, [...] if they should get In vita Pyrrhi. a few more such victories, it would be to their utter ruine. And if such quarrelsome and con­tentious spirits (with whom there is no more ado, but a word and an action, a trespass and a process) will not be so favourable to themselves as to for­bear such trivial actions, it were well if Judges would take Gallio's course, and drive such actours from the Judgement seat. We go not to the Physician for every ail, and small distem­per, no more should we to the law for every petty quarrel and slight offence.

It's a strange opinion that hath possessed the minds of many (not to say most) men, that when they please they may sue for their own, and lawfully contend for their right, and he is accounted a good and just man that seeks after no more: but if this be universally understood, and in all cases, it will not hold true. For the rules of equity as well as of Christianity oblige us to yield oftentimes in such things wherein by law we might stand, and to for­go such things which by law we might require, with­out which equity, justice and peace could not consist. Equity hath a power of over-ruling, that liberty which the law gives, and enjoyns us in many cases to recede from our right for the upholding and preser­ving either of publick peace or private. And there­fore [Page 15] they that always make use of the law to get their own, are not so just, as they would seem to be, for that which is done by law, is not always justly done. Quod jure fit, non semper juste. To go to the law for trifles; so likewise to steal law upon others, and sur­prize them unawares; or to make use of the law as the first remedy of justice, which is ordained to be the last; or to enter suits before any overtures of peace and agreement be made, whereby many are forced in­to the Courts, that would willingly satisfie by private order, as much or more, than they are compelled by publick. Such proceeding is not [...] but [...], not justice but extremity; for as to make use of the law for a cause sufficient, and where right is denied, is justice and equity; so to make use of it for trifles, and when other remedies may be had, is ex­tremity, and so an injury.

3. The law is abused by an undue suspension and suppression of it, which likewise is a perverting of ju­stice, and turning judgement into gall, for suppressing of the law is oppressing of those that should be preser­ved by it, and according to the Jewish proverb, [...] pernoctante judicio, cessat judicium. When waters are stagnant, they presently cause a stink and putrefaction, and when the law is stopp'd in its course, the streams which should run down like a river, prove like the waters of Marah, bitter and unpleasant. Currat lex (as an eminent Judge of our own nation once answered the letter of some great Lords writ in behalf of their friend) or ac­cording to the Emperour's Motto, Fiat justitia, pereat [Page 16] mundus; let the law have its course and justice be done, be the consequents or parties concerned in it what they will.

There are two usual obstructours of the law, fear and favour, neither of which must stop its passage.

The greatness of any must not cause fear in those, to whom the inspection and execution of the law is committed. Deliver him that suffereth wrong from Ecclus 4. 9. the hand of the oppressour, and be not faint hearted, when thou sittest in judgement, says the wise son of Sirach.

Fear regards more the greatness of the person, than the nature of the cause; to prevent which Jethro ad­vises Moses to employ such in judicial affairs, as were men of courage [...] strenuous and undaunt­ed, and God himself forbids the magistrate to fear the face of man, for the judgement is God's. It was a va­lorous resolution of Papinianus, that chose rather to die, than to excuse the parricide of the Emperour An­toninus Bassianus. And it was no less heroick act of those Catholick Bishops who being charged by the Arrian Emperour to condemn Athanasius, both with­out witness, and unheard, would rather hazard their estates, than by fear be betraied to do that injustice.

Favour is another obstructer of the law, which when it is observed, judgement must needs be perver­ted. Accept no person against thy soul, & let not the reverence of any man cause thee to fall, as that wise Ecclus 4. 22. man advises. It was a strange message that Agesilaus the Lacedemonian Prince (a man otherwise justly re­nowned for his good government) wrote to some Ju­stice [Page 17] or Officer of state in favour of Nicias; Niciam, si insons est, dimitte, si sons, meâ causâ dimitte, utcunque dimitte. If Nicias be not guilty dismiss him; if guilty, yet for my sake dismiss him: however let him be dis­missed. But as the law (which is the dumb magistrate) is made without respect of persons, so should the ma­gistrate (which is the speaking law) execute it with­out favouring of them, punishing a grand oppressour, [...]. as well as a petty purloiner, an haughty adulterer, as well as an inferiour debauched person, and laying the law to a great Recusant, as well as to a poor schismatick or separatist; and if such great ones were made exam­ples of justice, and the laws not suppressed out of fear or favour to them, such severities would strike more awe & terrour into transgressours, then the punishing of an hundred underlings, and inferiour persons. Such should have no more favour shewed them than what Galba Governour of Arragon in Spain (the same as some think that afterward was Emperour of Rome) did to a condemned Gentleman that intreated he might not die the death of ordinary malefactours: he offer­ed him onely this priviledge, that waving the com­mon gallows, he should have one made higher, and if he would carved and painted too.

4. The law is abused by a too severe execution of it, when the extremity of it is prosecuted against any, that perhaps have done something contrary to the letter of the law, but not violated or contradicted the end of it, or intent of the law giver; in which cases if rigour should always be used, laws which are intended for the behoof, and benefit, would by such severe con­struction [Page 18] become the bane and ruine of humane soci­ety; and judgement which of it self is sweet and plea­sant, by such forcing and straining it, would be turn­ed into gall and bitterness. Wringing of the nose (says Solomon) bringeth forth blood, and by wringing of the law, and making it a nose of wax to bend to the humour of every inconsiderate prosecutour, forceth blood, and thereby rather contracts a guilt, than takes any away. Our laws are not like Tiberius or Caligula's decrees, which were termed furores, non judicia; and therefore are they not without great necessity to be executed (as Draco's were said to be written) in blood; for by such proceedings summum jus, would be sum­ma injuria. To prevent which not onely ours, but all well governed polities, have given some power, more or less, into the hand of the Magistrate, even in those Courts that were (as one speaks) strictissimi juris, according to the exigency of circumstances, and varie­ty of occasions to qualify and mitigate something of the severity of laws by the rules of equity; wherein ap­pears the great wisdom of Law-makers, who though they wisely foresaw the mitigation of the law, to be as necessary and requisite, as the severity of it, yet because of the proneness of all men to offend, thought it fit to express the extremity plainly and literally, thereby to keep men within the compass of obedience; but to leave the mitigation to the discretion of the magi­strate tacitely and secretly, thereby to moderate rigour into equity: which is so far from evacuating the law, or perverting justice, that it rather establishes and con­firms it; for equity being of the essence of all laws, it [Page 19] must either be directly expressed, or implicitly understood in them. These two have such near and close depen­dance upon each other, that like Hippocrates's twins, they live and die together; for (as the Philosopher speaks) [...]. The nature and essence of a law con­sists Arist. Eth. l. 5. c. 10. not in letters and syllables, but in the scope and in­tention of it. Mens legis est ipsa lex; and therefore for any by a cunning and sinister construction, by a forced Orat. pro A. Caecina. Scriptum sequi, ca­lum [...] is esse; boni judicis, vo­luntatem scriptoris, auctorita­tem (que) defeu­dere, &c. Id. and indirect interpretation either of laws or actions, per verborum aucupia, & literarum tendiculas (as Tully speaks) to protect injury, or wrong innocence, is to make the law, which is intended for a fence, become a snare, and to oppress that innocency, which it should protect.

3. This sin of injustice and oppression, or turning judgement into gall, is contemptus authoritatis; it is an implicit contempt both of that divine and humane authority, by which laws are constituted. It is aspitting defiance in the face of Magistrates, and contemning of that power wherewith they are invested, which they who are guilty of such practises, think to elude, by outwitting the law, and those that sit to judge accord­ing to it. And such how do they hugg themselves in their private recesses, and inwardly applaud the dexte­rity of their wit, which is able to contrive the gaining of so great a conquest, as to make Magistracy it self accessory to their practises. Such, they deal with the Magistrate, as the Jews with our Saviour, suffer a scar­let robe to be put on him, and crown him with ensigns of authority, onely that he may thereby become a [Page 20] more ready object of scorn and derision. And what greater opprobrium can be offered to the Magistrate, than not onely to nullify and evacuate his power, but to render it contemptible and ridiculous.

But the contempt rests not here, it rises higher still, and reaches not onely to the Judge's seat, but to the Throne of the Almighty, and sets a mark of contempt and brand of infamy upon the several attributes of God, both his wisdom, and power, and mercy, and justice: for he that by fraud, or violence, or other indirect means (though under the covert of the law) invades or usurps upon the rights of another, does, so far as in him lies, without any warrant, frustrate and annihilate the gifts of God, and takes upon him to thwart and contradict his most wise Providence, setting up him­self, as it were, in God's stead, and dethroning him, to erect and establish a new order of providence of his own, thereby reproaching his wisdom, as though God had not wisely enough dispensed his blessings; que­stioning his power, as though he were not able to main­tain the injuriously oppressed against a furious adver­sary; impugning his mercy, as though he would not suffer God to bestow his largesses, but upon whom himself shall please; and impeaching his Justice, as though God would not take notice of, & repay those wrongs which are done upon the earth. And thou that, by a plea of judgement, dost these things, thinkest thou, that thou shalt escape the judgement of God? no, they that honour him shall be honoured, but they that thus contemn him, shall be contemned by him.

4. Lastly, this turning of judgement into gall, is, Fru­stratio [Page 21] expectationis divinae, a frustration of Gods ex­pectation: God looks for grapes, but behold they bring Ver. 32, 33. forth wild grapes; so that (as it is, Deu. 32.) their vine is of the vine of Sodom, and of the fields of Gomorrah: their grapes are grapes of gal, their clusters are bitter, their wine is the poyson of dragons, and the cruel venime Chap. 5▪ 7. of aspes; or as the Prophet Isaiah expresses it, God looks for judgement, but behold oppression, for righteous­ness, but behold a cry; where by an unhappy mistake, they change (as the sacred language hath it) [...] into [...] and [...] into [...], instead of grapes, they bring forth thorns, and thistles instead of figs. They that are in authority should not be as the fruitless fig-tree that frustrated those expectati­ons that were raised about it; nor as Jotham's bram­ble to rend and tear those that hope to find relief un­der their shadow. When any are put into offices of trust, or places of power, it is not to this end, that they should bear rule & sway over others at their pleasure but that they should be a succour & help to those that stand in need of, seek to, & depend upon them for their aid. God endues them with that power which others want, that they may make use thereof, to help those to right, who have not power to help themselves; and when any shall so far abuse this power, as to make use thereof to contrary ends, and instead of helping the in­jured to right, to take it from them; instead of being a refuge to them from the oppressour, themselves to turn oppressours, it is an high provocation and indigni­ty offered to him, to whom they stand accountable for that power they have received from him, and who [Page 22] expects some proportionable returns to be made unto him, and if they be made contrary to his expectation, how direful and sad will the account be? what a strange reckon­ing will the rich steward make, when God shall at last (as assuredly he will) require of him an account of his steward­ship? Behold, thou hast given me five talents, and I have made them ten; and when the question shall be put, how, or by what means? what a strange and unaccountable re­turn will it be to say, I have unjustly and injuriously rob­bed from my fellow-servants those few talents which thou gavest them: I have gained thus much by my violent maintaining a cause which thou hatest, and which my own conscience secretly told me was most unjust. So much I have wrung from others by extortion and oppression, by forged records, sycophancy or false accusation, by suborned wit­nesses, and such other unjust practises, which surely are sore evils, that are too commonly done under the sun.

And now for the punishing and preventing of these and such like practises, upon whom are the minds of the people set, but upon your Lordships? their eyes are towards you; their hopes are in you; their expectations are from you. In your known integrity and uprightness is their confidence placed for a redress of those injuries, which either through the power, or pride, or malice, or revenge, or wrath, or cruelty of oppressours have been either felt or feared by them. May your authority accordingly be made use of, to abate the pride, and suppress the power, and curb the insolency, and quell the oppressions of those that use (or rather abuse) their power and might to overbear and sway down right and equi­ty: so that all may see that it is not the fullest baggs, or the greatest friends, or the skilfullest pleaders, that shall prevail beyond the merits of any cause, when they have to do with such upright Judges as your Honours, who will not suffer by indirect practises, judgement to be turned into gall, or the fruits of righteousness into hemlock.

Soli Deo Gloria.