I begin with the Agent, his first Act and Object; He shall judge the poore of the people.

He: But who is that? is he invested with Authority? is he qualified for so great a worke?

Is he commissioned first? that's a question would be asked: We have had many invaders of late; some have taken Aarons honour upon them, Heb. 5.4. and never were called of God, as Aaron was. Others have climbed Moses his Chaire by strange steps of their owne laying, who shall give an account to him that is ready to judge the quicke and the dead, 1 Pet. 4.5. when they shall be asked the He­brews question to Moses; Exo. 2.14 Quis constituit te Principem & judicem? Who made thee a Prince and a Judge?

And is he sufficient? let that be as­ked too. For we have had some whose names and places have been of the greater print, and themselves of little or no letters. How many have posses­sed [Page 10]themselves of Gamaliel's seat, that never did, nor were ever worthy to sit at his feet? of whom we may say as St. Paul of the Gentiles in another case; That having not the Law, Rom. 2.14. they were a law unto themselves, I and to others too, who have cause enough to complaine they feel it yet. How many have been set on high, like the Idols of the Hea­then, Psal. 115.5, 6, 7. of whom the Psalmist, They have eyes and sea not, eares and heare not? it had been well if they had been like them in that other defect too, that they had hands and handled not: But they were too active with them it is to be thought, and that makes so many poore of the people at this day. And hence it was that Judgement, like Jor­dan's streams, was turned backward, or as the Prophet complains; Am. 5.7: Judge­ment was turned into wormwood, & Righ­teousnesse was left off in the earth.

Oh! but the He in the Text, is infi­nitely furnished for his employment: Col. 2.3. having all the treasures of wisdome and knowledge bid in him, knowing the Law exactly, even as he kept it in every ti­tle of it, Jam. 4.12. being that one Law-giver, who is able to save, and to destroy.

He is a Judge that sees without evi­dence, and knows without witness.

He that can read the dark letters of the heart, as if they were written with a beam of the Sun upon a wall of chry­stall.

He that can discerne a false cause through a faire varnish.

He that shall bring every worke into judgement, with every secret thing, Eccl. 12.14. whe­ther it be good, or whether it be evill. He shall judge the poor of the people, &c.

And he is commissioned too, in an­swer to the other querie. He brings his authority with him, for on his ve­sture and on his thigh he hath a name written, King of Kings, & Lord of Lords. Rev. 19.16. Isa. 9.6. It is He whose name is called Wonder­full, Counsellor, the mighty God, the ever­lasting Father, the Prince of Peace. Lu. 1.32, 33. It is He who is great, and called the son of the Highest, to whom the Lord God hath gi­ven the throne of his father David, and he shall reigne over the house of Jacob for ever, and of his kingdome there shall be no end. Psal. 19.6. It is He whose going forth (like that of the sun) is from the end of Heaven, and his circuit to the ends of it. Mat. 24.30 Chap. 25.31. It is He who shall come in the clouds of Heaven with power [Page 12]and great glory, and all the holy Angels with him. Rev. 20.9. It is He who shall sit on the great white throne, from whose face the Earth and the Heaven shall flee away, and there shall be no place found for them. It is He before whom the dead, small & great shall stand, Rev. 20.12 and be judged out of those things which are written in the books ac­cording to their works.

It is He to whom the Father hath given authority to execute judgement, John 5.27. because he is the son of man. Jesus Christ as Medi­ator hath had the Scepter and rule in his hands ever since the fall, and the last and great act of his Regall power shall be to judge the world, to settle the eternall and unalterable estates of men and Angels, 1 Cor. 15.24. and then he shall deli­ver up the Kingdome to God, even the Fa­ther, that God may be all in all.

This is He, the first He, He in the Antitype, and by way of Eminency. He shall judge the poor of the people, &c.

But lest some of St. 2 Pet. 3.4. Peters scoffers should question this Judge, and say, Where is the promise of his coming? Or some desperate daring wretch should argue himselfe into folly from the di­stance of the day; Eccl 8 11. and because sentence [Page 13]against an evill worke is not executed spee­dily, his heart should be fully set in him to do evil.

Here is an He in the Type too, ano­ther He, deputed, authorized, com­missioned from Heaven, and in trusted with the management of judgement till that day, and ‘He also shall judge the poore of the peo­ple.’

And if you aske who he is, though the matchless iniquity of the late times interdicted all mention of him with that honour due unto his Name, for­cing men either to cancell or conceale it, and pouring contempt upon it: yet blessed be God, we may now speake out! this He is the King. He shall judge the, &c.

Judgements is the King's, He hath it from good hands, he comes fairely and freely by it. Give the King thy judg­ments O Lord!

The power of judging is in the King, is from him, so St. Paul tells us. Acts 25: 10. I stand at Caesars judgement seat, where I ought to be judged. And Absalom, as great a Rebell as he was, grants this. 2 Sam. 15: 3. Thy mat­ters are good, but there is none deputed of [Page 14]the King to heare thee. The hearing Causes is proper to the King, and whom he shall depute. It is said of Sa­muel, when he held the Kingly power ingrossed in the Judiciary, that He went from yeare to yeare in circuit to Bethel, 1 Sam: 7.16. and Gilgal, and Mispeh, and judged Israel in all those places.

But because as Jethro told Moses, Exod. 18.18. ul­tra vires tuas est negotium, the thing is too heavy for one. Deut. 1.12 And Moses himself complaines, Non valeo solus; how can I my selfe alone bear your cumbrance, and your burden, & your strife? If you please, wee'l follow that Model of Jethro, and take in wise and understanding men, known in our Tribes, that they may take off part of the burden by sub­joyning with the He in the Text, and helping to judge the poor of the peo­ple.

And the He will be, He the King, and He the Judge. The King in per­son, and the King in proxy. The King in himselfe, and the King in his sub­stitute. He that hath the primitive, and he that hath the derivative pow­er. The supreme and the subordi­nate Magistrate, the Co-Assessor, [Page 15]Counsellor, every one that is commis­sioned to act in matters of Justice, He is the man, it is He shall judge the poore of the people.

And that for the Agent, He, of whom we shall speak no more single, but as he falls in with the severall Acts and Objects, to which we now proceed, be­ginning with the

First, Judge. He shall judge.

And here we shall not make a stirre about judging. To judge in its highest signification, imports to Rule, to exercise the supreme power, to hold the reines of Government in the hand, and stit at the Stern. To command in chiefe, and give Laws.

So the Chieftaines in the polity and Common-wealth of Israel, in the non­age of Kings, or in the inter-regnum rather, Deu. 33.5. betwixt Moses who was King in Jeshurun, and Saul the first annoint­ed, are said in their several Generati­ons to have governed Israel.

But we shall wave this and other significations lesse of kinne to our pur­pose, and speak of such onely as may goe along with our sense, and be of concernment to us.

The whole business of judging takes up in these two, Oppressos liberare; Op­pressores coercere; to support the poor, and oppresse the proud, that's judg­ing.

Or thus, there is judicium comproba­tionis, & condemnationis, a judging for, and against.

1. There is a judgement of com­probation, a judging for, in the safer sense, a laying out of intrusted power for the behoofe of those that want it. Judicare aliquem, Ribera in Hos. a p. 3. n. 95. est sententiam pro illo ferre. To judge a man is to give sen­tence for him, to appeare for his res­cue. Isa. 1.17. Or let the Prophet english it: Seeke judgement, relieve the oppressed, judge the fatherlesse, plead for the widow. This is a judging for, and is some­times rendred a delivering: As David in his compurgatory speech, and selfe-vindication against the cruel, causeless, and unhandsome persecution of Saul. The Lord be judge, 1 Sam. 24: 15. and judge between me [Page 17]and thee, and see and plead my cause, and deliver me out of thine hand.

They that are skilfull in the left-handed language, Plurimi ln bonam par­te interpre­tantur judi­candi voca­bulum ut sit defendere ac tueri de­stitutos o­pisque indi­gentes. Lovin. in loc. render it indiffe­rently, judge, or deliver, or by judging deliver. And therefore what is here judge, in the other Translation we have keepe, or preserve. He shall keep the simple folke by their right: And the fol­lowing words are exegeticall, or ex­pository, tell us what it is to judge, he shall save. To save, to keep, to deli­ver, this is to judge, to judge for, to judge in the first sense. Oppressos libe­rare, He shall judge the poore of the peo­ple.

2. There is a judging against, and in the severer sense, and that is all one with condemning: Heb. 13.4. Whoremongers and Adulterers God will judge: that is in plaine English, condemne. So St. Chrysostome and other Fathers under­stand that of the Apostle: Know you not that we shall judge Angels? 1 Cor. 6.3. that is evill Angels, whom we shall as glorious Co-assessors with the righteous Judge, ar­raign, sentence, and damne to their miserable eternity. Quae res Daemoni­bus superbissimis molestissima erit poena, [Page 18]sayes the learned Suarez. It will be a cutting, tearing torment to the proud Devils to see the victorious insultings of the Saints, that they, of whom they have been the accusers, shall now be their Judges, and sit upon their Con­demnation: and this is judging in the second sense, to judge against; Oppres­sores coercere, To breake in pieces the Op­pressour.

So that these two sorts of judging, sute with the two sorts of men in the Text.

Here is the judgement of compro­bation, of deliverance, of salvation, and that's for the poore of the people, and children of the needy. And

Here is the judgement of Condem­nation, that's for the wrong doer, the Oppressour. And shall break in pieces the Oppressour.

And that both these judgings may be regular and right, they must be made up of these three principall Ingredi­ents.

The Judge must Examine, Discern, Execute.

1. The Judge must examine; which is so necessary, that without it he can­not [Page 19]be a Judge. Qui statuit aliquid parte inauditâ alterâ, aequum licet statuerit, Seneca. ipse hand aequus fuerit. To do right without hearing, is to do wrong. What an in­gratefull Traytor was Mephibosheth whilest Zibah's story was told onely? 2 Sam. 16.3. But let him have a hearing, and how faithfull was he? his words are the ve­ry breath of Loyalty: Let him take all, Chap. 19: 30. forasmuch as my Lord the King is come a­gaine in peace into his owne house. Lud. de vi­ta, Christi. p. 1. c. 83. n. 2. John 8. Judex igitur qui audit accusantes, non debet sta­tim sententiam dare, sed discutere, sayes Ludolphus upon our Saviour's writing on the ground at the accusation of the woman for adultery. The Judge is to take discussion in his way to determi­nation. The Judge of all the Earth hath cut us out this method in his own proceedings in the case of Sodome, who though he sees the most secret prevari­cations of the heart, the very first ten­dencies to sinne; and so seeing those monsters in their conceptions cannot but know them in their growth and height: And though those wretches were both Accusers and Witnesses, and gave in a Declaration against themselves (insomuch that impudent [Page 20]sinners are after said to declare their sins as Sodome) Yet, Isa. 3.9. I will goe downe, saith God, Gen. 18.21 and see whether they have done altogether according to the cry of it, which is come unto me; and if not I will know.

Nicodemus gave check to the whole force and fury of the chief Priests and Pharisees against our Saviour, with his [...] doth our Law judge any man before it heare him? John 7.51. And well had it been if some had had either the courage, or the conscience, to have said as much for our Law. We all know who complained sadly that he could not be heard. But the just and righteous God hath heard him, and now he is making inquisition for blood: Psal. 9.12. He remembreth him, he forgetteth not the cry of the humble. But I would touch that sore gently. To examine, that's the first ingredient in judging.

2. The Judge must discerne, see in­to the substance, as well as heare the sound of the Cause. Though he must have no eye for persons, yet he should be all eye for Causes, that he may look through all those Tinctures, and com­plexions which are laid on with so much art upon the face of falshood. [Page 21]It was Saint Pauls happinesse, that he might make his defence before Agrip­pa, Acts 26.3. whom he knew expert in all cu­stomes and questions which were a­mong the Jews. When poore Truth comes to the Bar, assaulted by all the powers of wit, and art, perplexed with difficulties, and doubts, and intrica­cies, then well fare a sagacious Judge that can expedite her, and set her free.

The word of my Lord the King shall now be comfortable, 1 Sam: 14.17. (saith the woman of Te­koah) for as an Angell of God, so is my Lord the King to discerne good and bad. It is no small comfort to a People, when their King, and the Kings Mini­sters are terrestiall. Angels for their knowledge and intuition. 1 K. 10.9. Blessed be the Lord his God, which delighteth in the King to set him on the throne of Israel: because the Lord loved Israel for ever, therefore hath he made him King to do judgement and justice. And bles­sed be God for a more knowing and learned Magistracy, that the Judges of the Earth are more instructed then formerly, never more need of them. Time runs low, the very dregs and all [Page 22]come, Impostors, Hypocrites, Pre­tenders, these over-run us; sagacious Judges are necessary, are seasonable. To discern, that's the Judges second ingredient.

3. The last but not the least is Exe­cution. The Scire justitiam, we have spoken of, discerning, knowing Ju­stice, that's something, but that's not enough; no nor Diligere justitiam nei­ther, which goes further, to love ju­stice, so must every one; Nor doth Quaerere justitiam to seek justice, carry it high enough, for the Jury must do so as well as the Judge; but to execute it, that, all that is his charge. Execution, though sometimes the death of the Of­fender, is always the life of the Law. When we read of Idolatry, Rape, and other wilde exorbitances in the book of Judges, the holy Ghost, that we might not misse the cause of such mis­demeanours, Judg. 18.1. & Ch. 19.1. & Chap. 21.25. gives us it no lesse then three times, non erat Rex, In those dayes there was no King in Israel, none to in­vigorate and put life into the Lawes, all was either dead or dormant, they had no head to discerne, no hand to execute justice, there was no King in Is­rael.

Execution in a Judge is like Elocu­tion in an Oratour, it is primū, secundum, ultimum, it is all in all.

Travailers tell us of a law in Rhodes, that none should shave, and yet obser­ved, that none, or few in the Isle were unshaven: It was vox & praeterea nihil, a Law talked of, but was nothing, for want of execution. And is not our I­sland a transcript of that? have we not good lawes against swearing, drinking, debauchery? and yet where do they abound more? The one is counted the Gallantry, the other the Civility of the Times: so that prophanesse growes daring and brass-brow'd, and out faceth the Law it selfe, because Magistrates do not countenance and abett it, but Gallio like, Act. 18.17. they care for none of those things. Will not this make men say the Magistrate weares a scabbard only, and not a sword? Or if a sword, will they not say it is rusty for want of drawing? O remember, my Lords and Gentlemen, you that are in authority, Rom. 13.14. that you beare not the Sword in vain. Officium inane malefici­um immane; a vaine Officer is a maine offender. If you know these things, happy [Page 24]are you if you do them. To examine, to discern what you examine, and to ex­ecute what you discern, this completes judgement. And that's the first Act, judge, which I now leave, and remove to the Object, the poore. He shall judge the poore of the people.

But why the poore? Doth not the Philosopher call the Law [...], a minde without affections? a soule without passions? insinuating that Ju­stice sees, but takes no notice; Knows but is not moved with any excentrick considerations. Lev. 19.15. And are they not the expresse words of the royall Law, You shall do no unrighteousnesse in judgement; thou shalt not respect the person of the poor, nor honour the person of the mighty? True, not the person. It is not to prefer the person of the poor under that nude and abstracted consideration that the Magistrate must judge for him; but to beare him up against those incommo­dations and disadvantages which po­verty is apt to labour under. The hand of power must keepe the scales even, that the poor mans condition do not let down his cause, must so re­gulate and guide the ballance, that he [Page 25]who wants weight in honesty, may not turn the scales by the odds of his honour.

Thus far the poor may be, must be respected in judgement, to set their causes upon even ground with theirs, whose persons are higher then they.

Thus He shall judge the poor of the peo­ple.

The poore of the people. Cicero. The plebecula in the Oratours term, the lowest rank, and meanest sort of people: and one of the Fathers makes them poore e­nough; In justitia judicabit mendicos, Tertul. Cont. Mar­cion. c. 14. so poor that they are scarce lesse then beggars.

I care not for dealing with the Alle­gorical senses, which usually rather play with, then improve truths.

I'le but tell you how Euthymius ta­king judging in the worst sense, ex­pounds the poore of the people, the rude and raffle sort of the Jewes, poor in understanding, Lovin. in loc. Qui nudae legis literae insistentes, ad occultas sancti spiritus di­vitias prospicere non valebant. Who in­sisting upon the bare letter of the law, and their beggarly rudiments, were ignorant of the hidden riches of the [Page 26]spirit: And they have one that judgeth them, John 5.45. even Moses in whom they trust. And taking judging in the better sense, by the poore of the people under­stands the Apostles, mony-less for the most part, John 3.6. as Peter, Gold and silver have I none, and at best having but one purse amongst them all: And by the children of the Needy, the Disciples, who forsook all and followed Christ, who hath therefore promised to make them ample reparatiō, when he comes to judge, and sit on the Throne of his glory. Mat. 19.27, 18, 29. Every one that hath forsaken houses or friends, or lands for my Names sake, shall receive an hundred fold, and shall in­herit everlasting life.

Our two Translations will shew us poor enough, we need not seeke or make more.

In the other Translation, they are called the simple folke. He shall keepe the simple folke by their right. Not simple, that is plain and down-right. As Ja­cob was a plain man, Gen. 25.27. vir simplex, sayes the vulgar Latine, a simple man dwel­ling in Tents. Simple, that is sincere, [Page 27]and without guile, a man made after the honest plain mode of those better times: Simple folke are folke without mixture, and those too familiar com­positions of subtilty, fraud, and cun­ning, of which the greater part of the world are made up at this day. Men unsophisticated, uncompounded of those semblances, artifices, and preten­ces which have put so many cheats up­on the world. Single-hearted and clear breasted men, you may see what they are by what they do, their thoughts and actions are both of a peice: so sin­gle in every thing, that they'l suffer, rather then double in any thing. These simple ones are those our Saviour calls poore in spirit, the blessed poor, Mat. 5.3. poor as to possession, but rich in their reversi­on, for theirs is the kingdome of heaven. Et quò longiùs affectu a terrenis distant, Novarinus in Ma [...]. p. 122. n. 126. [...]R. Paupertas spiritus est contemptus sui. Lud. de vita Christ p. 1. cap 33. n. 4. Gen 32.10 eò coelo sunt viciniores. They are so far from the earth in their affections, they must needs be near heaven. These are they that are poor in their own opiniō, being filled with their own emptiness, that [...], that selfe-contempt, which makes them think and speak as Jacob with his minor miserationibus, lesse [Page 28]then the least of all mercies, and they are as poor in the worlds opinion too; for those Filij Zion inclyti, Lam. 4.2. those precious sons of Zion, comparable to fine gold, how are they esteemed as earthen pit­chers, the worke of the hands of the Potter! And therefore God will judge better of them, and provide better for them; Ps. 74.19. He will not deliver the soule of his Turtle Dove unto the multitude of the wicked, nor forget the congregation of his poore for ever. His poore, the simple folke, the poore in spirit, they are the first. He shall judge the poore of the people.

This Translation, in which I have read and followed the Text, 1 Tim 6.17. seems to intend another sort of poor: the poor outwardly, the poore of this world. There are the rich in this world, and the poore in this world, St. Paul calls them so, Jam. 2.5. St. James these; such as want not only the affluence and abundance, but even the conveniences and neces­saries of this life. Of these we may meet with three sorts. There are poor by the hand of Negligence, Violence, Pro­vidence.

1. There are some poor by the hand [Page 29]of negligence, Act. 20.34. Whose hands minister not to their necessities. And how should they? when the wise man tells us, Abscondit piger manum suam sub ascella, Ascella, i­dem quod Axilla. Pro. 19.24. A sloathfull man hideth his hand in his bosome, or under his arme, hugging it because it is i­dle, and making much on't as it were for doing nothing, given up to supiness and oscitancy. Oh! that's Manna indeed that will drop into their mouths, and no diet so sweet as the bread of idle­nesse. Indeed he must either eat that or starve, for his own crop will not afford him bread, do but see it, and you'l say so. Pro. 24.30, 31. I went by the field of the sloathfull, and lo it was all grown over with thornes, and nettles had covered the face thereof. The wise man by an elegant Mimesis brings him in the per­son, posture, Vers. 33. and language of the sleep­er; Yet a little sleepe, a little slumber: but this sinite paululum ibit in Longum (as St. Augustine) all's little with them, and their little wil never be enough. Ep minon­das. It was the saying of a Captain: who ran his sleeping Sentinel through, talem reliqui, qualem inveni, I left him as I found him. You into whose hands God hath given the Sword of Justice, as you may not [Page 30]kill these sleepers upon that single ac­count, so neither will you (I hope when you meete with them) leave them as you found them. Especially remembring that expression of our Sa­viour's, Mat. 25.26. Thou wicked and sloathful servant; â nequaquàm facilè transitur ad nequam. Idle will soon be evill, 1 Pet 2.14. and you are for the punishment of evill doers.

And another sort of Poor there are by the hand of negligence, which I humbly crave leave to mention in this place, because they have hitherto pass'd with little or no notice from the Magistrate, and I know some places have been pester'd with them, I mean a running sort of Sectaries, that are first idle-headed, [...]. and then idle-handed, creeping into houses (and are commonly as poore as they can creep) and these skrew themselves into the opinion & affection of their Proselytes so far, till they call them from their callings, and make them spend themselves in fre­quent treatments of their seducers. The former Solomon calls sleepers, and these St. Jude 8. Jude calls dreamers, filthy drea­mers, despising dominion, and speaking evill of Dignities. These religious kind [Page 31]of Vagabonds (pardon the expression) having got a stocke of Confidence and Canting, presently set up for them­selves, traverse the Countrey, and scatter up and downe their wilde and empty discourses against Magistracy and Ministry, Church, and Church-Government, maintenance by tythes, and Paedobaptisme, and like Theudas, Acts 5.36. boast themselves to be some body, to whom a number of men joyne them­selves, as in the late dayes of desection, and I wish I could not say, at this day. So that what Pharaoh with cruelty e­nough charged upon the poor oppres­sed Israelites, will without breach of charity be the crime of these Errants, Exo. 5.17. You are idle, you are idle, and therefore you say let us goe and do sacrifice to the Lord: and some such employment as the Israelites had would be fittest for them; Verse 12. Better they were scattered abroad throughout all the Land, though but to ga­ther strawes, then suffered to meet in such riotous numbers to spread their Heresies and Treasons. They are the first, and worst sort of poor, let them be judged, but with judgement in the sharper, and severer sense. So, Hee [Page 32]shall judge the poore of the people.

Poore by the hand of negligence, they are the first.

2. There are the poor by the hand of Violence. Some that make them­selves poor, and it is pity but they should be so, by laying violent hands upon their owne estates. Such the proud, that wear out their Lord-ships upon their backs. Such the riotous, that sends an estate down his throat, and consumes all upon his belly. Such the gamester, that crumbles it away with his fingers. Such the Litigious, that quarrels it away at the Barr, and will be never the wiser for the pro­verb that tells him, Lawyers houses are founded upon the skulls of fooles. Such poore will finde no relief by the judg­ing of the Text. But there are some made poor by the violent hands of o­thers, such who knew no goods to a good conscience, and have lost all to keep faith unfeigned; as resolved as Job, Job 27.5. till I die I will not remove my inte­grity from me. Heb. 10.34 As stout as those noble confessors, that tooke joyfully the spoyling of their goods, knowing they have in hea­ven a better and more enduring substance. [Page 33]Keeping possession of their inward peace against all assaults, it being in­deed the unplunderable riches of a Christian, standing unbroken, unsha­ken in their profession and Loyalty, even when times were like those ante­diluvian dayes, corrupt before God, Gen. 6.11. and the earth was filled with violence.

There is a He that will judge this poore of the People, and therefore you sons of Violence, whoever you be, rest not wholly in an Act of Grace here be­low (for which you have cause to bless God, and the King, and much good may it do you) but sue out your par­don above too, and to your impunity add your repentance. For if the Judge called him foole, Lu. 12.20. St. August. who laid up his owne goods: vos illi invenite nomen qui tulit aliena, Finde a name bad enough for him if you can, who takes away ano­ther man's. And if the sentence shall run so severe against negative offend­ers, I was hungry & you gave me no meat: Mat. 25.42 43. I was thirsty and you gave me no drinke: I was a stranger and you tooke me not in: naked and you cloathed me not: sicke and in prison and you visited me not; how dreadfull must the doom needs be a­gainst [Page 34]all positive impiety? against such as took meat from his mouth, cloaths from his back, turn'd him out of his owne doors, and cast him into prison? He shall judge the poor of the peo­ple. Poor by the hand of violence, they are the second.

3. There are the poor by the hand of Providence, such to whom the hand of Heaven hath carved more sparing­ly, and given a shorter allowance in the things of this life. This sort of poor are one of the standing Orders of the Creation, the great and only wise God having disposed of the Inhabit­ants as of the Earth it selfe, raising some into mountains in estate and dig­nity, and laying others in the plain and levell of a meane and indigent condi­tion. These are God's poor, he makes them, he keeps them. He takes notice of them, and cares for them. His notice is observable, in that whereas he calls the rich man by an Appellative onely, Luke 16.19, 20. he ownes Lazarus by a proper name. His care is remarkable in that he is said to prepare for them. Psa. 68.10. Thou, O God, hast pre­pared of thy goodnesse for the poore. As if they were such extraordinary Guests, [Page 35]they could not be treated without preparation. The rich have got all they'r like to have. Luk. 6.24. Woe unto you that are rich, for you have received your conso­lation: The estate of the poor lies in hope, he's but preparing for the poor. He will not put them off with a portion in this life, with those pittifull riches, Ps. 17.14. (of which the Father) nec verae sunt nec vestrae, they are neither true, nor truly his that hath them; but he'l give them treasure in Heaven, where their bank of happinesse is going on. They shall have the riches of Grace here in earn­est, and he will most assuredly possess them of those untold sums of glory which out-vy the Stars. They are his, they must be the Judge's care. He shall judge the poor of the people. Poor by the hand of Providence, they are the third.

I have now done with the Act and Object singly and by themselves, let us take a short view of them joyntly and together, and I shall leave this par­ticular.

The poor you see are given in charge to the Judge; He shall judge the poore of the people.

For which discharge there are these requisites; He that will judge the poor of the people must be thus qua­lified.

With Magnanimity; He must not be fearfull. With Humility; He must not be scornfull. With Impartiality; He must respect no persons. With Inte­grity; He must receive no gifts.

1. With Magnanimity; he must not be fearfull. The Athenian Judges were minded of this courage by sitting in Mars street. And such remembrancers to Solomon were the 12. Lions stand­ing upon the steps of his Throne. 1 K. 10.20 If there be truth in the Armorial Ensigns of the children of Israel, Br. pseudo­dex. lib. 5. cap. 10. or in the four Legionary standards (under every one of which marched three Tribes) the Lion was constantly the bearing of the Tribe of Judah the Royall and Judici­ary Tribe: And whether there be or not, I am sure there is in Jacobs pro­phetique blessing, where with the Scepter and Law-giving power, he bequeaths him the embleme of a Lion. He couched as a Lion, Gen. 4 [...].9. Com. in Gen. p. 314. l. B. and as an old Lion; who shall rouze him? Hos leoninos Judae a­nimos habeant duces, (sayes A Lapide) [Page 37]Let the Chieftains and Judges of the people be spirited like Lions, to on with courage in all their actings. A poor spirited Judge is no Judge for the poor. The prey is often in the very mouth of the Bear and Lion, and 'twill need the heart of David to make a res­cue. And this is one thing they are taught by being called Gods; Sciant se esse Deos ut homines non timeant; Corn. a La­pid. Com. in Exod. That knowing themselves Gods, they need not feare men, not the greatest of men, their frowns, their threats, though armed with never so much power, and interest for Revenge. As the shaking hand carries not true, so the coward­ly, timorous Judge too often misseth the marke of justice. Take but Moses's rule, and it will keep you steady. Deu. 1.17. You shall not be afraid of the face of man, for the judgement is Gods. Magnanimity, that's the first Requisite which he must be furnished withall, that will judge the poor of the people.

2. With Humility; He must not be scornfull. The proud was never the poor mans friend. Magistrates should be like clouds, exalted and taken on high by the Sun, that they may with [Page 38]more advantage distribute their boun­ty to the craving ground. V. 6. hujus Psal. He shall come downe like raine upon the mowen grasse, as showers that water the earth, and sweet are those influences of justice which fail upon the lower grounds. Let not your God ships swell you above the bigness & proportion of men; if they do, Psal 82.7. remember, I beseech you, there's a Moriemini will spoil your Deity, you shall die like men, and fall like one of the Princes. When you are culminant and at your highest point, like the Sun, let your beams even then be most power­full, and influence with life upon the lower world. God's seat is higher then yours, Psal. 11.4. it is in Heaven, and yet his eyes behold, his eye-lids try the children of men, do not you then overlook them. Isa. 57.15. The high and lofty one that inhabiteth eternity; dwelleth also with him that is of an humble spirit: And if he dwell with him, be not you strangers to him. Humility, that's the second Requisite in him that will judge the poor of the people.

3. With Impartiality; He must re­spect no persons. Not for Condition, not for Relation.

1. Not for Condition; Ita parvum audietis ut magnū was Moses's rule, must be yours, Deut. 1.17. You shall heare the small as well as the great. Paul with his chaine shall have as faire a decision as Bernice com­ing into the place of hearing, [...] with all her fantastique pomp and bravery. If that same [...] (as St. James calls him) that gold-fingered man carry all, and the poore man in vile raiment be set, sub scabello, Jam. 2.2, 3, 4. under your foot-stool; Are you not then partiall in your selves, and are become Judges (indeed but it is) of e­vill thoughts? We read of twice when all men meet without difference in their composition and first materials. The rich and poor meet together, Prov. 22.2. Job 3.19. the Lord is the maker of them both. In the Grave, and their last resolution, The small and the great are there. I pray you, let them have a third meeting upon even terms even before the seat of Justice. Let your Tribunall make no more differ­ence then was in their Rise, and Ori­ginall, then shall be in their dust, and Redaction, when they shall lye downe alike in the chambers of darknesse. Be as eye-less as the Athenian Judges, [Page 40]who sate in the night, when they might heare Causes onely, not see per­sons.

Respect them not for their conditi­on, that's first.

2. Not for their Relation: Favour looks ill-favouredly upon the Bench. Exuat personam judicis qui induit Amici: He that will be a friend, let him be no Judge. The Magistrate must be like Levi, who said unto his father and to his mother, Deu. 33.9. I have not seen him, neither did he acknowledge his brethren, nor knew his owne children. Torquatus did not, Zaleucus did not, the one a Roman, the other a Grecian, neither a Christian, and yet both eminently known for their impartiall severity toward their owne sons. Amica veritas, Truth is the just mans nearest friend, and let the Judge know no other favourite. This [...], this impartiality, respecting no persons either for Condition or Relation, that's a third Requisite in him that will judge the poore of the peo­ple.

4. With Integrity; He must receive no gifts. Love dazles, but gifts dash out the eyes, blindes them; sayes he [Page 41]that made the eyes, Exo. 23 8. Thou shalt take no gift, for the gift blindeth the wise. If the Cause go by gifts, to be sure the poor must needs go by the worst on't. As therefore the Judge must not be [...], a respecter of persons, so nei­ther [...] an accepter of presents. It is the glory of a Judge (but how few attain it?) when it may be said of him non ditior sed clarior evadit, A Lap. Com. in Exod. he leaves not such a name for being rich, as be­ing righteous. When he can make Sa­muel's challenge: 1 Sam: 12.3. Witnesse against me before the Lord and before his Annointed: whose Oxe have I taken? or whose Asse have I taken? or whom have I defrauded? whom have I oppressed? or of whose hands have I received any bribe to blinde mine eyes. Jud. 16.21 25. What a sad spectacle was Judge Sampson without his eyes? but a bribe-blinded Judge is so much the worse, because his owne hands put out his owne eyes. Oh! this sententia venalis (as St. Ambrose phraseth it) a sale sen­tence is one of the worst bargains a man can make, and the very next to that in the Gospel, of taking the world in exchange for the soule. We have read and heard of strange sales: [Page 42]— Venales (que) Lucan: Phars: manus—Sale-Armyes, Forces let out, Mercenary souldiers, though that be no rarity now. We have seene stranger, the King, the Church (I had almost said) Religion and all exposed to sale. The Law was at stake too for company, & therefore you that are the Professors of it, adde not to the number of monstrous sales, by making any unconscionable sale of it, now it is confirmed in your hands a­gain; have not Os venale, sell not your speech, your silence, your cause, your Client and all for advantage. Let not God complain, Mic. 3.11. Hesiod. as of old, that the heads of Israel judge for reward. The Poet tels us of a [...], and a [...], a bribe­eater, and a Bribe-devourer: but the time will come, when every such de­vourer that runs open-mouth'd at gifts, and swallows all that comes, with so much greedinesse, shall be sick of his Morsels, and they shall not stay with him. Job 20.15. He hath swallowed down rich­es, and he shall vomit them up again. Rain is good (saies one) and the earth is good, Tr. in Prov. sed ex eorū commixtione fit lutum, mixe them two together, and they make dirt. To give is laudable, and [Page 43]to receive allowable: but the unequal mixing of them two often makes foul and dirty the clean and fair paths of justice. Let me therefore for a close of this lay the practice of holy David be­fore you; I was upright before him: Ps. 18.23. and I kept my selfe from mine iniquity, there­fore hath the Lord recompenced me accor­ding to my righteousnesse, according to the cleannesse of my hands in his eye-sight. Keep your hearts right, & your hands clean, and the Lord recompence you accordingly; that's your integrity, the fourth and last of the Requisites, wherewith he must be furnished, that will judge the poor of the people.

I have done with the first particular in the defensive part of justice, the A­gent with his first Act and Object. The Act, judge, the Object, poor: He shall judge the poor of the people.

Let us on to the second: He shal save the children of the needy.

Which is not another Act and Object, but rather the same under other ex­pressions. For pauperes, & filii pauperū: the poor and children of the needy, Aug. l. 4. Cont. Marc. c. are all one, as Zion and the daughter of Zion, so St. Augustine. And so the chil­dren [Page 44]of the needy are but the poore in the lowest sense, and to save is but to judge in the best signification, to em­ploy and lay out the judiciary power in maintaining the cause of the poore, and being an Helper to the friend­lesse. Ps. 10.14.

The words then being exegeticall, and declarative of the former, will need little discussing, I shall be brief, very brief in their dispatch.

He shall save. In the other Translati­on, defend. And indeed where the Rich are Plaintiffs, the Poor had need of a better Defendant then them­selves. Ps. 82.1.3. And therefore God, standing in the Congregation of the mighty, and judging among the Gods, gives them this in charge, Defend the poore and father­lesse: do justice to the afflicted and needy. Defend them: be their shield to keep off the thrusts of the mighty. Be a strength to the poore, Isa. 25.4. a strength to the needy in their distresse, a refuge from the storme, a shadow from the heat, that the blast of the terrible ones may be as a storme against the wall. Interpose betwixt them and danger, bear off the blowes which are made at them. He shall de­fend [Page 45]the children of the needy.

But, if you please, wee'l keep to our owne Translation: He shall save.

Which if we understand of Eternall safety, of that impregnable, & inex­pugnable security of the Saints upon the holy hill, when they shall be out of Gun-shot, and beyond the reach of the spoyler, and hands of violence, then is it the alone worke of the Lord Jesus Christ: Acts 4.12. Isa 63.1.3 5. Neither is there salvation in any other. Who is this that cometh from E­dom, with dyed garments from Bozrah? This that is glorious in his apparell, tra­vailing in the greatness of his strength? I that speake in righteousnesse, mighty to save. Ego torcular calcavi folus, I have troden the winepresse alone, and of the people there was none with me. I looked, & there was none to helpe, therefore mine owne arme brought salvation. Chap. 45.15. He that thus saves is a Saviour alone, the God of Israel, the Saviour.

But if we take it for temporal sa­ving (as we have most reason in this place) then doth this great Saviour communicate his name, and admit of partners: Judg. 3.9. thus Judge Othniel is called a Saviour. And Nehemiah sayes as much [Page 46]of the the other Judges: Neh. 9.27. According to thy manifold mercies, thou gavest them Sa­viours.

So that the salvation of the Text is from both hands: Christ's and Solo­mon's: Gods and the King's: It is a pro­per worke for a God, for a Judge, for both, for either of them, each hath to do in it: He shall save the poore of the peo­ple.

God shall save; that's the best, the first, let's look a little at that: And we can look no wayes but we see it. We of this Nation are the most joyfull wit­nesses of this glorious truth, we have reason to make it our Motto for ever: Salvos faciet, He shall save the children of the needy.

Our King miraculously preserved, graciously restored, and that when hope seemed to be posed, and expecta­tion non-plust, and his case little lesse desperate then theirs which He­man bemoans to God: Psal. 88.3, 4, 5. His soule full of troubles, and his life drawing nigh to the grave: counted with them that goe downe into the pit: as a man that hath no strength. Free among the dead like the slaine that lye in the grave, whom thou re­membrest [Page 47]no more, & they are cut off from thine hand.

Our Religion rescued from the confines of Atheisme, the very jawes of irreligion and prophaness.

Our Church raised from the dust, and reared out of her rubbish and ru­ines, after her Adversaries had a long time been chief, Lam. 1.5. and her Enemies prospe­red, and spread out his hand upon all her pleasant things: Vers. 10. The wayes of Zion mourn­ing, because so few came to her solemn feasts: Vers. 4. all her gates desolate, her Priests sighing, her Virgins afflicted, and her selfe in bit­ternesse.

Our Lawes framed, and founded by the wisdome, and upon the well-grown experience of prudent and more sober Ancestors for successive a­ges, the boundaries of our liberty and property re-established, re-inforced, against the anomalous encroachments and arbitrary impositions of unreaso­nable men.

Our lives given us for a prey: when, Jer. 21.9. with the widow in Timothy, (though in a far different case, she for pleasure, we for perplexity) we were dead, 1 Tim. 5.6. while we lived.

Our peace and happy calme after so great a tempest. Isa. 2.4. Beating our swords into plow shares, and our speares into pru­ning books, Mic. 4.4. sitting every man under his vine and under his fig-tree, and none to make him afraid. Ps. 144.14. No breaking in nor going out, no leading into captivity, no com­plaining in our streets.

Our plenty. Ps. 65.11. The yeare crowned with Gods goodnesse, & his paths dropping fat­nesse. Joel [...].24, 25. The floors full of wheat, and the fats over flowing with wine and oyle. The yeares restored to us that the Locust had eaten, the Cancker-worme and the Caterpillar, and the Palmer-worme, the great Army which was sent among us.

All these speak to us in a plain and loud language this salvos faciet of the Text, He shall save the children of the needy.

This is prosperity to our King, glory to our Church, happiness to our King­dome, shipping to our Island, walls to our Garrisons, wisdome to our Coun­sellours, valour to our Souldiers, plen­ty to our borders, peace to our Nati­on, joy and security to us all, this is all in all. This salvos faciet, He shall save the children of the needy.

That's one He. He indeed, the so­veraign and supream He, the first and great Saviour.

There's another He, a second and subordinate He, a proxy, a sub-savi­our, the King, the Judge, the Magi­strate, He also hath a part to act in this salvos faciet, He shall save the children of the needy.

It is not to be expected that the Lord should make bare his holy arme to work great and miraculous deliveran­ces every day: Isa. 51.10. You that are as the hand to that arme, or rather the instru­ment in that hand have your posse for that purpose. The Kingdom is the Lords, Obad. 21. but from him shall come Saviours upon Mount Zion to judge the mount of Esau. Therefore hath the great God armed you with his authority, and fortified you with his name, and strengthened you with his Commission, and intrust­ed you with his power, that you may lift up the hands which hang down, and the feeble knees, and make streight paths for their feet, lest that which is lame be turn­ed out of the way; but let it rather be healed, let it be helped, let it be saved. He shall save the children of the needy.

The children of the Needy. Of the Poore (sayes the other Translation) here are two words used for poor, [...]. The one signifieth the poor that work­eth with his hands: the other the poor that hath no hands to work, the poor­est of the poor, the most forlorn and wretched: the sons of misery the Chal­dee renders it.

Videri potest exaggeratio in filiis Paupe­rum, in Loc. p. 325. l. F. saies Lorinus, there seems to be a whole heap of poverty in the expressi­ons here used. Every word speakes them poorer then other. Here is popu­lus, or popellus rather, people of the lowest sort, and least account. Then here are pauperes populi, the poor of those people. And then filii pauperum, the children of those poor. Of all peo­ple the poor are most have-less, and of all poore the Children are most helplesse: They are the neediest of the poore, and the children of those needy. Children that were sold and slaved for want of the [...], the re­demption penny: and so signifies those that were a kinde of Orphans with li­ving Parents, such as were destitute of all parentall helps and advantages, [Page 51]like those precious Pilgrims, Heb. 1 [...].37 that were destitute, afflicted, tormented. These, the more lost they are, the more need they have of saving misery is a moving plea where Compassion fits Judge. The God of Heaven will not over-looke these children of the needy as little, as low as they are: no more must the Gods on Earth. They need no Advo­cate but their adversity, their conditi­on is an invitation to their eyes to see them, to their hands to save them. He shall save, &c.

But, I must not stay with this, I must hast to the last part. Let me only mind you by a review of what is past, that the Magistrate must be a compound of justice and mercy. He must so do ju­stice that he remember to be merciful, and so shew mercy, that he forget not to be just. God furnisheth you with objects for both; when you meet with the evill, idle poor, judge them and spare not: when with the destitute, the afflicted, the children of the needy, save them. Do justice, and love mercy, the one by force, the other by choice. Mica 6. [...]. Mercy is a choyce, a lovely attribute, God loves it, do you so too. It is said [Page 52]of him that he made a way for his anger. Ps. 78.50. As if there were no way for Anger to passe till he made it: or if it was made, it was grown up again for want of use, till he had made it anew. When the Lord was angry with Judah, & threat­ned to shave her with a keen and cut­ting Judgement, it is said he will do it, Isa. 7.20: in novacula conductâ, with a Razor that's hired, as if he had no Instruments of his own for so sharp a work. 2 Cor. 1.3. Rom. 15.5. Hos. 14.3. Ps. 102.17. He is the father of mercies, and God of consolation. With him the fatherlesse finde mercy. Hee regardeth the prayer of the destitute. He saves the afflicted people and children of the needy. Be you therefore mercifull as your heavenly Father is mercifull. It's like you will finde needy enough, and children of the needy too, for some have slain, and also taken possession, every one hath been ready to tread upon him that was down, and go over the hedge where it was lowest: I shall only be their Advocate so far as my Text war­rants me (for I would not repeat old injuries but repell new ones) remem­ber the salvos faciet lyes upon you, He shall save the Children of the needy.

I have now done with the first ge­nerall part of the Text, the defensive part of justice, in it's double Act and Object: He shall judge the poore of the people, and save the children of the nee­dy.

The second, the Offensive part re­mains: but that it may not be so to you, I shall contract with as much hast as method can fairely and possibly al­low.

And shall break in pieces the Oppressor.

Conteret: shall bruise, or grinde, Ribera in Hos. c. 13. n. 19. or break small. Metaphora a rebus quae mi­nutissimè confringuntur, & quasi in nihi­lum rediguntur. It seems to allude to drugs, or spices in a mortar, which for some time rise and flye about, but at length are brought under, and quieted into a dust.

Contundet: is the word some use, shall bruise, shall knock, and by beat­ing, repress.

Confringet, is St. Hieroms word: shall break asunder, or into pieces: And blessed be God our Oppressours were in so many peices before, a little break­ing will serve the turn.

Comminuet, Perdet, are several words [Page 54]to the same purpose, and therfore it is enough to name them, shall waste, destroy the Oppressour.

Humiliabit: so the Vulgar Latine, and most properly for some sort of Op­pressours, the affectors of Grandeur, men that are leapt a great height from the ground, and got aloft in the world; grown into suddain estates: who, (it is to be feared) would make but a slen­der, and faltring answer, should they be asked Isaac's question to his suppo­sed son Esau; Gen. 27.20. how is it that thou hast found it so quickly my sonne? Humiliabit, will sit such, he shall lay them low, as their deserts are: he shall reduce them to their former state, bring them downe, and levell them with their be­ginnings.

He shall humble the high looking Oppres­sour.

The word in the other Translation seems to speak all in one: He shall pu­nish: punish is all the other, bruise, and beat, and break, and represse, and waste, and destroy, and bring down; and it seems to cut out, and square a size, and proportion of punishment answerable to that of sin and deme­rit: [Page 55]the spoyler shall be spoiled, and he that breaks others, shall be broken himselfe; He shall breake in pieces the Op­pressour.

Oppressour: It is of large signification, and various rendrings. The other Translation gives it, the wrong-doer, a man of uneven, or oblique actings, guilty of deflections and swervings, that walks by no rule, observes no law in his dealings, but perfas & ne­fas, right or wrong, he will have it; This the Oppressour, or wrong-doer.

I finde three expressions that have obtained most, and are of best credit; a word, and but a word of each.

Calumniatorem, that's first. St. Hierom so renders it, the slanderer, the false accuser, [...] in St. Chrysostoms lan­guage, the Devil himself, Revel. 12.10. Satan the accu­ser of our brethren, whom Christ overcāe by his passion, breaking the head of that Leviathan in pieces. But there is another Devil besides him, a Devil in­carnate, that can act that part to the life [...]. Lovin. in loc. p. 325. l. G. Apollinarius calls him the false accusing man, and is excel­lently construed by some, the fraudu­lent oppressour, one that by undue, [Page 56]and untrue practices, strikes, wounds, kills the fame of another, to give life to his owne. One that cunningly lays another's honour in the dust to erect and set up his own; for instance, what a male-Administrator of justice was David? how unfit to rule? and what an excellent and well accomplished King would Absalom have made, 2 Sam. 15.3. if you'l believe him? See thy matters are good and right, but there is no man depu­ted of the King to heare thee! Oh that I were made Judge in the Land, that every man which hath any suite or cause might come to me, and I would do him justice! It is no pleasure to look back, or else you might see how this designe was driven on by our late Oppressours. Their calumnies, their false and fuca­ted accusations were very thriving, and they contrived it as their best and most taking expedient, by traducing his late Majesties government, to in­troduce and set up their own. Remem­ber Lord the reproach of thy servant, wherewith thine enemies have reproached, O Lord; wherewith they have reproached the foot-steps of thine Annointed. The Calumniator, or false Accuser, the [Page 57]fraudulent Oppressour, that's first.

The Greek version gives us the se­cond, [...]: Apud A­thenienses Lege cautiū erat, ne quis ficus expor­taret: unde quidam de­ferendo & accusando victum quaerentes, sycophanta­rum nomina sortiti sunt. which in the strict and genuine sense imports Calumniosū delatorem, a clawing, daubing accu­ser; a pick-thank, a pick-pocket In­former and Prosecutor, that frames and follows mischiefs by a Law: in the larger, and looser sense, it denotes a Deceiver, a juggling, dissembling Op­pressour: one that cryes up publique, while he carries on private interests, and advantages: one that is Master of his trade, can pray and oppresse, Mat. 23 14. (a trick of the Pharisees) cry and kill, shed tears and blood, carry Heaven in his looks, and Hell in his thoughts, lar­vate himselfe and put on a face of holi­nesse, and justice upon the foulest, and most abhominable practices that ever the Sun saw.

Such was the contrivance of Jezebel, (who had skill in other paintings, be­sides that of her face) Naboth's Inherit­ance will fit Ahab, but how must he come by it? not take it away by arbi­trary power, and force; that would be too gross and palpable an oppression, a Tyranny, every one will see it, and [Page 58]cry out of it. No: but let us have a Fast, and let's have a High Court of Justice; 1 K. 21.9. Proclaim a Fast, and set Naboth on high, and then take away his life, and estate and all, and who dare say he is an Oppressour that did it?

Such a sort of cunning, and cleanly Oppressours we meet with in the Psalmist: Psal. 58.2. You weigh the violence of your hands in the earth. St. Hierome reads it, Injustitias manus vestrae concinnant; you trim up oppression, and dresse vio­lence in the cloths of justice. You have the very knack of Injustice, and can do wrong as handsomely as if it were the greatest right. [...]; So the Seventy interpret it, you twine and twist up your iniquity with such shews and pretences of justice and pie­ty, that though you draw iniquity with cords of vanity, yet you seem to spin a fine threed. Or, which our Translation follows: Iniquitates manus vestrae appen­dunt; your hands weigh violence, or you weigh the violence of your hands. To weigh violence is velle videri agere in pondere, Lorinus. & aequitate, id quod per vim [Page 59]& inique fit: to seem to do that justly, by weight, and measure, which is be­yond measure sinful, unjust, and wick­ed. They are such Artifts at Oppressi­on, that they will not allow an action, or let it passe, till it hath been in the ballance: as if they were afraid of the least grain of injustice, when indeed whole pounds will not make so much as a scruple in such mens consciences; but enough of them. The sycophant, the deceitfull, dissembling Oppressour, He's the second.

Violentum: Let us look at him as a third. The violent man, the impetu­ous and impudent Oppressour, that blusheth at nothing, Isa. 48.4. Jer. 3.3. having a brow of brasse, a whores forehead, refusing to be ashamed; ranting at Jehu's rate, and dri­ving furiously as the son of Nimshi, char­ging desperately through all Obligati­ons, honour, and honesty, no law can stop him, no oaths can hold him. He sets up, and pulls down, and Leviathan like is made without fear. A torrent of such Oppressours not long since broke in upon this more then miserable Church and Kingdome, over running all banks and bounds; whose language [Page 60]was Overturne, overturne, overturne, and cared not to throw the foundations of the earth out of course, and unhinge the world. Psal. 83.2. For lo thine enemies, O God, made a tumult, Vers. 3. & they that hated thee have lift up the head. They tooke crafty counsell against thy people, and consulted against thy hidden ones. Vers. 4. They said come let us cut them off from being a nation, that the name of Israel may be no more in remem­brance. Verse 12. Come let us take to our selves the houses of God in possession. Lam. 4.20. The breath of our Nostrils, the Annointed of the Lord was taken in their pits, of whom we said under his shadow we shall live. Gen. 49.5, 6. Instruments of cruelty are in their habitations. O my soule come not thou into their secret! and blessed be the living God, V. 14. hujus Psal. who hath redeemed our soul from their deceit and violence, and let our blood be precious in his sight. Psal 9.6. So that now I hope we may say, not insulting­ly, but humbly, not upbraidingly, but thankfully, O thou enemy, destructions are come to a perpetual end. Ps 10.18. God hath judg­ed the fatherlesse and the oppressed, that the man of the earth may no more oppress.

The violent Oppressour, Hee's the third.

I shall not take upon me to give you [Page 61]in a Catalogue of our late new devised Oppressours, the remembrance of them is grievous, as the burthen of them was intollerable. Besides, it would o­ver-match both my time and under­taking, and I should be at a losse for their names and number, they were so many, so monstrous: it's well we may have leisure to forget them, I wish we may do it heartily. Nor would I now have remembred them, had not my Text pointed at them, and led me to them. He that judgeth the poor, and saves the children of the needy, hath broken in pieces these Oppressours.

But we have some Oppressours of the old stampe, I would we were as well eas'd of them too.

That we might have no racking, skrewing Landlords, that do not only fleece their Retainers, & Underlings, and keep them bare: but go as near as those Princes of the house of Israel, Mic. 3.2. who plucke off their skin from off them, and their flesh from off their bones, and are as attractive of their Tenants silver, as the Sferra Cavallo is of iron, Br. Pseud. l. 2. p. 100. which (they say) will not let a horse keep on his shooes by it.

That we might have no usurious Exactors, Psal. 10.9. who lieth in wait to catch the poore, and ravisheth him when he draweth him into his net, his intangling net of Forfeitures, Mortgages, and Obliga­tions.

That we might have no quarrelling litigious Great ones, whose full g [...]lls and purses know no vent, but in Suits and Contentions. Such the Apostle complains of: [...]. Jam. 2.6. Do not rich men oppresse you, and draw you before the judgement-seats? and that onely, ob jejunam calum­niam, (as the Oratour terms it) upon a a nice, a needlesse, a nothing Ca­vill.

That we might have no falshood, nor treachery lurking under the long Robe in unconscionable Chamber-practice: Pliny, & Aelian. whilest, like the Amphisbaena, they move both wayes: take a reward against the Innocent, sell the Truth, and drive on Judas's bargain, quid dabi­tis? Matth. 26.15. What will you give me and I will deli­ver him to you?

That we might have no elusions of right, no cheats put upon Justice at the Barre, by crying up Esau's hands with Jacob's voyce, and decrying St. [Page 63] Pauls cause with Tertullus his tongue: till Hypocrite-like, the cause is any thing but what it seemes, and seemes nothing of what it is. You that are in­trusted with judging the poor of the peo­ple, and saving the children of the needy, will, I hope, take care also to breake in pieces these Oppressors.

I shall now but speak the sense, and deliver the Errand of the Text, to the Judge, the Oppressour, and the poor of the people, and I have done.

To the Judge first. My Lords, I do not, I dare not take upon me to in­struct you, whose Commissioned me­rits, and well fam'd abilities set you above the reach of such attempts: but remember you, I may, I must: My du­ty, my Text commands me to it.

The Text tells you, you could have no power at all unlesse it were given you from above. There is another He, whose person, whose power, whose Tribu­nall, whose Attendants, are above, are beyond yours; who shall judge, and save, and break in pieces, when you have done. O do not save what He would have broken, nor break what he would save! Jam. 5.9. He standeth before the [Page 64]door, Hee'l be here presently, and he will judge all mans judgement over again. Corn. a Lap. Com. in Eccl. c. 3 Hoc enim est officium Elohim, ut justis Laesis suum jus & famam restituat. It will be the business of God in that great day, to scan the causes of the world, and rectifie all the errours of these lower judgements, and therefore it behoves you to judge exactly: if he espy the least detaining of any truth in unrigh­teousnesse, the least connivance at a­ny iniquity, the least seducing by any passion or affection, the least prevari­cation or obliquity, be sure to heare on't. Job 31.4. Doth not he see your wayes, and count all your steps? It concerns you then to tread even that have such a looker on. Act 24.25. Judge Foelix trembled to heare of another judgement to come; thoughts of Gods judgement will no­tably influence upon yours. You had need be better then men (if possible) when you remember that God sits a­mong you, especially when you re­member that he shall sit upon you: and that as sure as you now judge, you shall be judged by him that shall judge the poor of the people, and save the children of the needy, and breake in pieces the Op­pressour.

2. To the Opressour, I shall apply my selfe in that of the Psalmist, Ps. 75.4. Dixi ini­quis: I said to the fooles deale not so madly, and to the wicked lift not up the horne. Proud dust! whether wilt thou be blown and scattered, when the great Judge shall come riding upon the wings of the winde? Poore stubble! where wilt thou stand before a consu­ming fire? Thou that tread'st upon the necks of the needy with the feet of pride and cruelty, and bearest thy self up by thy outward advantages, as if (with those in Obadiah) thou wouldst nest thy selfe among the stars, Obad. 4. and sayest in thine heart, Vers. 3. who shall bring me down to the ground? Here's a Hee in the Text, who hath [...], St. Chryso­stome. a most dreadful Tribu­nal, before which thy pride shal shrink up, thy high looks be level'd, and thy thoughts laid low: Isa. 2.20, 21. In that day thou shalt cast away thy idolized silver and gold to the Moles, and to the Bats; to goe into the holes of the rocks, & into the caves of the earth; to go into the clifts of the rocks, & into the tops of theragged rocks, for fear of the Lord and for the glory of his Majestie: when he a­riseth to shake terribly the earth. Heb. 12.26 Yet once more he shakes not the earth onely, but also [Page 66]heaven. Matth. 24.29. The day is coming when all the powers of heaven shall be shaken, the Sun become blacke, Rev. 6.12, 13. 2 Pet. 3.10. and the Moon as blood, the Stars fall, and all the lights of heaven be put out at once: the Elements melt with fervent heat, Mat. 24 30 Rev. 1.7. the sea roar, and the Tribes of the earth mourn; and then shall appeare the signe of the son of man; Every eye shall see him, and thine also which pierced him in the poor members of his mysti­call body; 2 Sam. 13.13. and thou, whether shalt thou cause thy shame to goe? thou wilt then be glad of a Covert that would cut thee in pieces, that thou mightest run into ruine, Rev. 9.6. seeking death and shall not finde it, desiring to dye, and death flying from thee, Ch. 6.16. saying to the mountaines, and rockes, Fall on us and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb. Dan. 4.27. Wherefore let my counsell be accepted? Breake off thy sins by righteousnesse, and thine iniquities by shewing mercy to the poore: Ps. 50.12. if it may be a lengthening of thy tranquility. Now consi­der this you that forget God, lest he tear you in pieces, and there be none to deliver [...] For he shall judge the poore of the people, he shall save the children of the needy, and shall breake in pieces the Oppressour.

3. To the poor of the people, and chil­dren of the needy, the Text sayes so much, I need say but little, very lit­tle, this.

Haile you that are highly favoured, Luk. 1.28. the Lord is with you, blessed are you among men. You are the very darlings, and delight of providence: You are God's care, and he ha's given you in charge to the Judge: here is both Jus Poli, and Jus Fori for you, so that if either Hea­ven, or Earth can do you right, you shall have it.

You have been oppressed it may be, and shed teares, and found no Com­forter: Eccl. 4.1. And on the side of your Oppressours there was power, but you had no Comfort­er; The Text will shew you one, Rev. 21.4. Who shall judge and save you, and wipe away all teares from your eyes, and set you above death, and sorrow, and crying, and paine.

You have had your Names clouded, and over-cast with Obloquies, disgra­ces, reproaches; Psal. 36.5. He will clear them up for you: Commit thy way unto the Lord, trust also in him, and he shall bring it to passe. Vers. 6. He shall bring forth thy righteousness as the light, and thy judgement as the noon­day. Rest in the Lord, Vers 7. and wait patiently [Page 68]for him: Mat. 13.43 You shall shine forth as the Sun, in the kingdome of your Father.

You have been despised, Isa. 53.3. and rejected of men, they hid their faces from you, and e­steemed you not; Mal. 3.17. you shall be mine, saith the Lord of Hosts, in that day when I make up my Jewels.

You have lost all for keeping the Commandements of God, and the te­stimony of Jesus Christ: Lu. 12.33. You shall have bags which wax not old, treasure in the heavens which faileth not, Mat. 6.20. where neither moth, nor rust can corrupt, and where theeves cannot breake through and steale: a better and more enduring substance: Heb. 10.34. Psa. 58.11. So that you shall say, Verily there is a re­ward for the righteous, verily he is a God that judgeth in the earth.

You can get no reparation for suffe­rings, no redress of grievances, but after abundance of waiting; Prov. 13.12. Jer. 8.15. Your hope is deferred, and your heart is sicke: You looked for peace, but no good came, and for a time of health, Lu. 21.19. Jam. 5.8. and behold trouble. O but in patience possesse ye your soules: Stablish your hearts, for the coming of the Lord draweth nigh: Rev 3.11. Ps. 125 3. Hold that fast which thou hast, that no man take thy Crown: The Rod of the wicked shall not rest upon the lot [Page 69]of the righteous: The needy shall not alway be forgotten, the expectation of the poore shall not perish for ever. That longing expectation of the soules under the Altar, Ʋsque quò Domine, How long, Rev. 6.10. O Lord, holy, and true? is answered with an Adhuc modicûm, aliquantulúm (que) Heb. 10.37. Yet a little while, and he that shall come will come and will not tarry. For he cometh, Ps. 96.13. for he cometh to judge the earth, he shall judge the world with righteousnesse, and the people with his truth. Rev. 22.12 Behold he com­eth quickly, and his reward is with him, to give every man according as his worke shall be.

For He shall judge the poor of the people, He shal save the children of the needy, and shall breake in pieces the Oppressour.

Now the great God of heaven and earth, the maker of all things, the Judge of all men, 2 Tim. 4.1 [...] who shall judge the quicke and the dead at his appearing and his kingdome, give you such a spirit of judgement, wisdome, coun­sell, courage, and the fear of the Lord, that you which now judge men, may one day judge Angels, and sit in glo­ry before the face of the world, Angels [Page 70]and men! and grant to us all such a spirit of meeknesse, moderation, holi­nesse, humility, and obedience: that we may so live as those that must dye, and after death, come to judgement: and then be able to stand in great boldnesse, being made safe from all oppression, fraud, and violence, secu­red within the embraces of the everla­sting armes, and called into a better Kingdome with that gracious invitati­on, Come ye blessed of my Father, receive the Kingdome prepared for you before the foundation of the world was laid. And all this, He gives us, who hath so dearly purchased it for us, Jesus Christ the Righteous! To whom with the Father and the Eternall Spirit, be rendred of us, and of all creatures both in Hea­ven and Earth, all honour, glory, a­doration, and praise throughout all a­ges.

Amen. Hallelujah.