Thirty-Six Sermons

The First. Sermon.

At the Assizes at Lincoln, in the Year 1690▪ at▪ the Request of Sir DANIEL D • IGN • Knight, then High Sheriff of that Co ••• y.

1. AS in most other things, so in the performance of that duty which this Text aimeth at; we are neither careful beforehand (such is the uncharitableness of our incompassionate hearts) to do well: nor yet willing afterwards, (through the pride of our Spirits) to acknowledge we have done ill. The holy Spirit of God therefore hath directed Solomon, in this Scripture, wherein he would incite us to the performance of the duty, to frame his words in such sort, as to meet with us in both these corruptions: and to let us see, that as the duty is necessary, and may not be neglected; so the neglect is damnable, and cannot be excused. In the handling whereof, I shall not need to bestow much labor, either in searching into the contexture of the words, or examining the differences of translations: Because the sentence (as in the rest of this Book for the most part) hath a complete sense within itself, without any necessary either dependence upon anything going before, or reference to anything coming after: and the differences that are in the translations, are neither many in number, nor of any great weight, for altering the meaning of the words. Nor is it my purpose to insist upon such inferior observations, as might be raised from some expressions or circumstances in the Text, otherwise than as they shall occasionally fall in our way, in the prosecution of those main points, which to the apprehension of ev • r • understanding hearer▪ do at the very first view appear to have been chiefly intended therein.

2. And they but two. First, The supposal of a duty: though for the most part, and by most Men, very slackly regarded; and that is the delivering of the oppressed: In the two former verses, [ If thou faint in the day of adversity; If thou forbear to deliver them that are drawn unto death, and those that are ready to be slain.] Secondly, The removal of the common pretensions which Men usually plead by way of excuse, or extenuation at least, when they have failed in the former duty: In the last verse, [ If thou sayest, Behold, we knew it not: doth not he that pondereth the heart, consider it? &c.] So that if we will speak anything to the purpose of the Text, we must of necessity speak to those two points, that do therefrom so readily offer themselves to our consideration: to wit, the necessity of the Duty first, and then the vanity of the Excuses.

3. The Duty is contained, and the necessity of it gathered, in and from the tenth and eleventh verses, in these words; If thou faint in the day of adversity, thy strength is small: If thou forbear to deliver them that are drawn unto death, and those that are ready to be slain. Wherein the particulars considerable are; First, The persons to whom the duty is to be performed, as the proper object of our justice and charity; Them that are drawn unto death, and those that are ready to be slain: They especially, but 〈 in non-Latin alphabet 〉 , also all others that are in their condition in any kind or degree; those that are injured or oppressed, or in danger to be injured or oppressed by any manner, way, or means. 2ly, An act of Charity and Justice to be performed towards those that are in such a condition, by such, as (by reason of the power, and opportunities, and other advantages that God hath put into their hands) are in a capacity to do it; which is the very duty itself; viz. to look upon them in the day of their adversity, and to deliver them out of the hand of their oppressors. 3ly, A possibility of the neglect or non-performance of this so just and charitable a duty, by those that might (and therefore ought ) to do it; expressed here by the name of forbearance: If thou forbear to deliver. 4ly, The true immediate cause of that neglect, wheresoever it is found, viz. the want of spirit and courage in the heart, faint-heartedness: from whatsoever former or remoter cause thht faintness may proceed, whether a pusillanimous fear of the displeasure, or a desire to wind himself into the favor of some great person; or the expectation of a reward; or a loathness to interpose in other Men's affairs; or mere sloth, and a kind of unwillingness of putting himself to so much trouble; or whatever other reason or inducement can be supposed. If thou faint in the day of adversity. Lastly, The censure of that neglect: it is an evident demonstration ( à posteriori, and as all other visible effects are of their more inward and secret causes ) a certain Token and Argument of a sinful weakness of mind; If thou faintest, &c. thy strength is small.

4. The result of these particulars amount in the whole to this. Every Man, according to his place and power, but especially those that being in place of Magistracy and Judicature, are armed with public authority for it, are both in Charity and Justice obliged to use the utmost of their power, and to lay hold on all fit opportunities, by all lawful means, to help those to right that suffer wrong; to stand by their poorer Brethren and Neighbors in the day of calamity and distress; and to set in for them thoroughly and stoutly in their righteous causes; to protect them from injuries, and to deliver them out of the hands of such as are too mighty, or too crafty for them, and as seek (either by violence or cunning ) to deprive them either of their lives or livelihoods. Briefly thus, and according to the language of the Text; It is our duty, everyone of us, to use our best strength to deliver the oppressed: but our sin, if we faint, and forbear so to do. And the making good, and the pressing of this duty, is like to be all our business at this time.

5. A point of such clear and certain truth, that the very Heathen Philosophers and Law givers have owned it as a beam of the light of Nature: insomuch as even in their account he that abstaineth from doing injuries, hath done but the one half of that which is required to complete Justice; if he do not withal defend others from injuries, when it is in his power so to do. But of all other Men, our Solomon could least be ignorant of this truth; not only for that reason, because God had filled his heart with a large measure of wisdom beyond other Men; but even for this reason also; that being born of wise and godly Parents, and born to a Kingdom too, (in which high calling he should be sure to meet with occasions enough whereon to exercise all the strength he had;) he had this truth (considering the great usefulness of it to him in the whole time of his future Government ) early distilled into him by both his Parents, and was seasoned thereinto from his childhood in his education. His father David, in Psal. 72. which he penned of purpose as a prophetical benediction and instruction for his Son, (as appeareth by the Inscription it beareth in the Title of it, a Psalm for Solomon ) beginneth the Psalm with a Prayer to God, both for himself and him, [ Give the King thy judgments, O God, and thy righteousness unto the King's Son. ] And then after showeth for what end he made that Prayer, and what should be the effect, in order to the Public, if God should be pleased to grant it. [ Then shall he judge the people according unto right, and defend the poor, verse. 2. He shall keep the simple folk by their right, defend the children of the poor, and punish the wrong doer ]; or (as it is in the last Translation) break in pieces the oppressor, verse. 4. and after at the 12, 13, and 14 verses, (

) He shall deliver the poor when he crieth, the needy also, and him that hath no helper. He shall be favorable to the simple and needy, and shall preserve the souls of the poor. He shall deliver their souls from falsehood and wrong; and dear shall their blood be in his sight. And the like instructions to those of his Father, he received also from his Mother Bathsheba, in the Prophecy which she taught him, ) Prov. 31. where she giveth him this in charge, verse. 8, 9. Open thy mouth for the dumb, in the cause of all such as are appointed to destruction: Open thy mouth, judge righteously, and plead the cause of the poor and needy.

6. For the further evidencing of the necessity of which Duty, that so we may be the more effectually quickened to the cheerful and conscionable performance of it: there are sundry important, whether reasons or inducements, or both (for we shall not now stand so much upon any nice distinguishing of the terms; but take them togetherward, the one sort with the other:) very well worthy our Christian consideration. Some in respect of God, some in respect of ourselves; some in respect of our Brethren, and some in respect of the thing itself in the effects thereof.

7. To being with the most High: we have his Command first, and then his Example, to the same purpose. First, His Command: and that very frequently repeated both in the Law of Moses, and in the Psalms, and in the Prophets. I shall the less need to cite particular places, since that general and fundamental Law, which is the ground of them all, is so well known to us; even that, which our Savior maketh the second great Commandment, that 〈 in non-Latin alphabet 〉 , as St. James calleth it, that Royal Law, Thou shalt love thy neighbor as thyself. Oh, how we can stickle in our own Cause • ! and solicit our own business with unwearied diligence! How active, and provident, and vigilant we can be, in things wherein ourselves are concerned, or when our own lives or livelihoods are in jeopardy! Not giving sleep to our eyes, or slumber to our eye-lids, till we have delivered ourselves from the snare of the Oppressor, As a Roe from the hand of the hunter, or as the Bird from the snare of the fowler! Now if we can be thus fiery and stirring when it is for ourselves, but frozen and remiss when we should help our neighbor: how do we fulfil the royal Law according to the Scripture, Thou shalt love thy neighbor as thyself?

8. Let no Man think to put off this duty, with the Lawyers question, Luke 10. But who is my neighbor? Or with the Pharisees evading Gloss, Mat. 5. Thou shalt love thy neighbor: My neighbor? True; but not mine enemy. Or with Nabal's churlish reasoning, 1 Sam. 25. Shall I put myself to pains and trouble, for Men whom I know not whence they be? For in all the cases wherein the offices, whether of Justice or Charity are to be exercised, every Man is every other Man's neighbor. All Men being by the Ordinance of God so linked together, and concorporated one into another: that they are not only all members of the same body, (of the same civil Body, as they are Men; and of the same mystical Body too, if they be Christians; ) but even members also one of another, Eph. 4. yea, even everyone, one another's members, Rom. 12. So that if any Man stand in need of thy help, and it be in the power of thy hand to do him good: whether he be known to thee, or a stranger, whether thy friend, or thy foe; he is a limb of thee, and thou a limb of him. He may challenge an interest and a propriety in thee; as thy poor and thy needy, Deut. 15. Yea, more, as thine own flesh, Isa. 58. Thou mayest not therefore hide thyself from him, because he is thine own flesh. For thy flesh, thou art bound, though not to pamper, yet to nourish and to cherish it; by affording all convenient succor and supply to the necessities of it.

9. God then hath laid upon us his Royal Command in this behalf. Nor so only, but he hath also laid before us a Royal Precedent in his own blessed example. Lord, thou hast heard the desire of the poor! to help the fatherless and poor unto their right, that the Man of the earth be no more exalted against them, Psal. 10. saith David for the time past: and for the time to come, Psal. 140. Sure I am, that the Lord will avenge the poor, and maintain the cause of the helpless. If you would hear it rather from his own mouth; take it from Psal. 12. Now for the comfortless troubles▪ sake of the needy, and because of the deep sighing of the poor, I will up, saith the Lord, and will help everyone from him that swelleth against him, and will set them at rest. You see which way your heavenly Father goeth before you: Now be ye followers of God as dear children. It is the hope of every good Christian, that he shall hereafter be like unto God in glory and happiness: it should therefore be his care in the mean time to be like unto God in grace and goodness; in being merciful, as his heavenly Father is merciful; in caring for the strangers, and defending the fatherless and widow; in helping those to right that suffer wrong; and in doing works of Piety, and Charity, and Mercy. The duty concerneth all in general.

10. But Princes, Judges, Magistrates, and all that are in authority, are more specially engaged to follow the example of God herein: since God hath been pleased to set a special mark of honor upon them, in vouchsafing to put his own Name upon them, and so to make them a kind of Petty God's upon earth, Dixi Dii, I have said ye are God's, Psal. 82. Not so much (be sure) for the exalting of their Power, and to procure them due honor, esteem, and obedience from those that are under them, (though that also no doubt was intended thereby: as to instruct them in their Duty, and estsoons to remember them, that they are very unworthy the glorious title they bear of being God's, if they do not imitate the great and true God, by exercising their Godships (if I may so speak) in doing good, and protecting innocence. Flatterers will be ready enough to tell you, You are God's: but it is to evil and pernicious purposes; to swell you up with conceits of I know not what omnipotency. You are God's, and therefore may do what you will▪ without fear in yourselves, or control from any other.

Defend the poor and fatherless, saith he in that Psalm; See that such as be in need and necessity have right. Deliver the outcast and poor: Save them from the hand of the ungodly. This premised, it then followeth (one verse only interse •• ed) I have said, Ye are God's. As if he had said; So do, and then you are God's indeed: but without this care, you are Idols, and not God's. Much like the Idol-God's of the Heathen, that have eyes and see not, ears and hear not, mouths and speak •• ot▪ that have a great deal of worship from the people, and much reverence, but are good for nothing. By this very Argument in Baruch 6. are such Idols disproved to be God's. They can save no Man from death, neither deliver the weak from the mighty. They cannot restore a blind Man to his sight, nor help any Man in his distress. They can show no mercy to the widow, nor do good to the fatherless. How should a Man then think, and say, that they are God's?

11. I hope the greatest upon earth need think it no disparagement to their greatness, to look down upon the afflictions of their meanest brethren, and to stoop to their necessities: when the great God of Heaven and Earth, who hath his dwelling so high, yet humbleth himself to behold the simple that lie as low as the dust, and to li • t up the poor that sticketh fast in the mire. The Lord looketh down from his Sanctuary: from the Heaven did the Lord behold the Earth; That he might hear the mournings of such as be in captivity, and deliver the children appointed unto death. So then for the performance of this duty, thou hast God's Commandment upon thee, and thou hast God's Example before thee. If there be in thee any true fear of God, thou wilt obey his Command: and if any true hope in God, follow his Example.

12. If from God we look downward in the next place upon ourselves; and duly consider▪ either what power we have, or what need we may have: from both considerations we may discover yet farther the necessity of this duty. And first from our Power. There is no power but of God: and God bestoweth no power upon Man (nor indeed upon any Creature whatsoever) to no purpose. The natural powers and faculties, as well of our reasonable souls, as of our organical bodies, they have all of them their several uses and operations, unto which they are designed: And by the Principles of all good Philosophy, we cannot conceive of Power, but in order and with reference to Act. Look then what power God hath put into any of our hands in any kind, and in any measure, it lieth us upon, to employ it to the best advantage we can, for the good of our brethren: for to this very end God hath given us that power, whatever it be, that we might do good therewithal. The Lord hath in his wise providence so disposed the things of this World, that there should ever be some rich, to relieve the necessities of the poor; and some poor, to exercise the charity of the rich. So likewise he hath laid distresses upon some, that they might be succoured by the power of others: and lent power to some, that they might be able to succor the distresses of others. Now as God himself to whom all power properly and originally belongeth, delighteth to manifest his power rather in showing mercy, than in works of destruction (— God spake once, Twice have I heard the same, that power belongeth unto God, and that thou, Lord, art merciful, Psal. 62.— O let the sorrowful sighing of the prisoners come before thee: according to the greatness of thy power, preserve thou those that are appointed to die, Psal. 79.) So all those upon whom God hath derived any part of that power, should consider that God gave it them for edification, not for destruction; to do good withal, and to help the distressed, and to save the innocent: not to trample upon the poor, and oppress those that are unable to resist. Pestifera vis est, valere ad nocendum. It is in truth a great weakness in any Man, rather than a demonstration of power, to stretch his power for the doing of mischief. An evident Argument whereof is that observation of Solomon, in Prov. 28. confirmed also by daily experience; that a poor Man, that oppresseth the poor, is ever the most merciless oppressor. It is in matter of Power many times, as it is in matter of Learning. They that have but a smattering in Scholarship, you shall ever observe to be the forwardest to make ostentation of those few ends they have: because they fear there would be little notice taken of their Learning, if they should not now show it when they can. And yet (you may observe that withal) it oftentimes falleth out very unluckily with them: that when they think most of all to show their Scholarship, they then most of all (by some gross mistake or other) betray their Ignorance. It is even so in this case; Men of base spirit and condition, when they have gotten the advantage of a little power, conceive that the World would not know what goodly Men they are, if they should not do some Act or other whereby to show forth their power to the World. And then, their minds being too narrow to comprehend any brave and generous way whereby to do it, they cannot frame to do it any other way, than by trampling upon those that are below them: and that they do beyond all reason, and without all mercy.

13. This Argument, taken from the end of that power that God giveth us, was wisely and to good purpose pressed by Mordecai, Esth. 1. to Queen Esther; when she made difficulty to go into the Presence, to intercede for the people of the Jews, after that Haman had plotted their destruction: Who knoweth, saith he there, whether thou art come to the Kingdom for such a time as this? As if he had said, Consider the marvelous and gracious providence of God, in raising thee, who wert of a despised nation and kindred, to be partaker with the most potent Monarch in the World, in the Royal Grown and Bed. Think not but the Lord therein certainly intended some great work to be done by thy hand and power, for his poor distressed Church. Now the hour is come (now if ever) will it be seasonable for thee, to make use of those great fortunes God hath advanced thee to, and to try how far (by that power and interest thou hast in the King 's favor) thou canst prevail for the reversing of Haman 's bloody. Decree, and the preserving our whole Nation from utter destruction. And of this Argument there seemeth to be some intimation in the very Text, as those words in the 12th verse may (and that not unfitly) be understood; He that keepeth thy soul, doth not he know it? that is, He that hath preserved thee from falling into that trouble and misery, whereinto he hath suffered thy distressed brother to fall; and hath kept thee in safety and prosperity for this end, that thou mightest the better be able to succor those that are helpless; doth not he take knowledge, what use thou makest of that Power, and whether thou art mindful to employ it for thy brother's good, or no?

14. Neither yet only look at the Power thou now hast: but consider withal, what need thou mayest have of the help of others hereafter. The World is full of changes and chances: and all things under the Sun are subject to rolling. Thou who by reason of thy present power art now sought and sued to by others; by a thousand casualties, more than thou canst imagine, mayest be brought to crave help from others. Now the Rule of equity is, Do as thou wouldst be done to. As thou wouldst expect help from those that are able to succor thee, if thyself stoodest in need: so be ready, now it is in thy power to do it, to succor those that stand in need of thy help, and expect it from thee. Learn by that speech of Joseph's brethren, when they were distressed in Egypt, Gen. 42. ( We were verily guilty concerning our brother, in that we saw the anguish of his soul, when he sought us, and we would not hear: therefore is this distress come upon us. ) Learn, I say, from that speech of theirs, what a dreadful pang, and torture, and corrosive it will be to thy conscience hereafter in the day of thy calamity, when thou shalt sue to others, and find but cold comfort from them: if thy heart can then tell thee, that though Men be hard, yet God is just; and that with what measure thou metedst to others before, it is now measured back again (with advantage perhaps) into thine own bosom. To prevent which misery; learn wisdom of the unjust Steward: even to make thee friends of thy Mammon, and of thy power, and of all those blessed opportunities and advantages thou enjoyest, by doing good with them whilst thou hast time. That when the tide shall turn, thou mayest also find friends to help in time of need, to stand by thee in the day of adversity, and to deliver thy soul from unrighteous Judges. He that would readily find help, it is but meet and right he should readily lend help.

15. Pass we now from ourselves, in the third place, to those poor oppressed ones, to whom (as a fit object for our justice and charity, to be exercised upon) we owe this duty of succor and subvention. From whose condition we may find sundry farther excitements to the preformance of this duty, if we shall consider the greatness of their distress, the scarcity of their friends, and the righteousness of their Cause. Whereof the first proceedeth from the Cruelty, the second from the Potency, the third from the avarice, ambition, or other iniquities of their Oppressors. First, Many times the distresses of poor Men under the hand of their Oppressors are grievous, beyond the imagination of those that never felt them. They are expressed in the Text (whether by way of Synecdoche, one special kind being put to include all the rest; or by an hyperbolical amplification for the fuller expressing of the grievousness thereof:) by the terms of Death and Slaughter. [If thou forbear to deliver them that are drawn to death, and those that are ready to be slain. ] Verily Oppressors are covetous: and they that are covetous, are cruel too. For though their aim be the spoil, and not the blood: yet rather than fail of the spoil, they will not stick at the blood too. Come let us lay wait for blood.—We shall fill our houses with spoil, Prov. 1. And so the Oppressor proveth both a thief and a murderer: a thief, in the end he aimeth at; and a murderer, in the means whereby to obtain it: as, Ahab took away Naboth 's life, that he might enjoy his Vineyard. Now surely that Man hath very little compassion in his bowels, that will not set forward a foot, nor reach out a hand, nor open a lip, to save the precious life of his poor Brother, when he may so easily do it. Were it but an Ox, or an Ass, or some beast of less value, that lay weltred in a ditch, common humanity will require we should lend our hand, and put to our best strength to draw him out. Xenocrates made scruple of hurting the Sparrow that flew into his lap, when a Hawk pursued it. And ought not we then much more to set ourselves with that power we have by all lawful means to deliver our brother from the snare, and from the pit of destruction?

16. Yea, you will say, If it were to save a Man's life, much might be: we would then strain ourselves a little to speak, or to do for him. But that is a case seldom happeneth in a settled Government, such as (blessed be God for it) we live under. The common oppressions of these times are of a lower nature: and we are not bound by the Text to set in, but in the case of life. In petty grievances may we not leave Men to the course of the Law, and to shift as well as they can for themselves? We would be loath to get the displeasure of some great ones we live near, and hold fair correspondency with, when we need not, and for trifles. For answer, first, although the Text speaks expressly only of Death: yet by a Synecdoche membri, usual in the Scriptures, all other violencies and injuries are intended. As in the Law, under the name of Murder, all malice and revenge; and under the name of Adultery, Fornication, and all other uncleannesses are fordidden. Secondly, though oppressions should not be directly intended in the Text: yet might they be inferred from it by the rule of proportion and for the reason of equity. For where there is the same reason of equity, (as in the present case) although with some difference of proportion or degree; there is also the same obligation of duty, the said difference of proportion or degree still observed. But indeed, thirdly, I take it, that all oppressions are not only intended, but also expressed under the names of death and slaughter. Because to take away a Mans substance, whereby he should maintain his life, is interpretative, and to common intendment, all one as to take away the very life itself. Therefore as Abel's blood crieth; so the laborers wages crieth. And the Scriptures so speak of Oppressors, as of those that grind the faces of the poor, that eat them up by morsels; or that (to save the labor of chewing) swallow them up whole, as the greater Fishes do the small ones: by which means they make the poor of the land to fail, as the Prophet speaketh.

Ecclus. 34.

17. And as these poor ones deserve our pity, and our help, in regard of the grievousness of their distresses: so are we, secondly, bound so much the more to endeavor to succor them, by how much the more they are destitute of friends, or other means, whereby to relieve or help themselves. The Scriptures therefore especially commend to our care and protection, the stranger, the fatherless, and the widow: for these are of all others the most exposed to the injuries and opressions of their potent Adversaries, because they have few or no friends to take their part: so that if Men of Place and Power shall not stick close to them in their righteous causes, they will be overborn and undone. This Solomon saw with much grief and indignation; insomuch as out of that very consideration he praiseth the dead that were already dead, more than the living that were yet alive, Eccles. 4. when viewing all the oppressions that are done under the Sun, he beheld the tears of such as were oppressed, and they had no comforter: and on the side of their Oppressors there was power; but they had no comforter. Power, and might, and friends, and part-taking on the one side: no power, no strength, no friends, no comforter on the other side. When things are thus, (and thus they have ever been, and thus will they ever be, more or less, whilst the world continueth:) there is then a rich opportunity for every great and good Man, especially for every conscionable Magistrate, to set in for God's cause, and in God's stead, and by the greatness of his power to stop the course of violence, and oppression; and to rescue out of the hands of the Mighty those that are marked out to destruction or undoing. Then is it a fit time for him to buckle on his armor with Job, to gird himself with zeal and righteousness as with a breast-plate, to close with the giant oppressor, and not to give over the combat till he have broken the jaws of the wicked, and plucked the prey out of his teeth. A good Magistrate should be, as he was, eyes to the blind, feet to the lame, a husband to the widow, a father to the orphan, a brother to the stranger: in a word, as St. Paul was (but in another sense) Omnia omnibus, all things to all Men, according to their several necessities and occasions, that by all means he might at least save some from oppression and wrong.

18. But that which above all other considerations should stir up our compassion to those that are in distress and make us bestir ourselves in their behalf, is that which I mentioned in the third place; The equity of their Cause: when, by the power and iniquity of an unjust Adversary, they are in danger to be over-born in arighteous matter. For unless their matters be good and right; be they never so poor, their distresses never so great, we should not pity them: I mean, not so to pity them, as to be assistant to them therein. For as in God, so in every Minister of God (every Magistrate ) and in every Child of God (every good Man) Justice and Mercy should meet together, and kiss each other. Justice without Mercy, and Mercy without Justice, are both alike hateful to God: both alike to be shuned of every good Man and Magistrate. Lest therefore any Man should deceive himself, by thinking it a glorious or a charitable act, to help a poor Man howsoever: the Lord hath given an express prohibition to the contrary, Exod. 23. Thou shalt not countenance a poor Man in his Cause; that is, in a good cause shrink not from him: but if his cause be naught, let his poverty be what it will be, thou mayest not countenance him in it. He that hath respect of persons in judgment, cannot but transgress: and he that respecteth a Man for his poverty, is no less a respecter of persons, than he that respecteth a Man for friendship, or neighbor-hood, or greatness, or a bribe. In this case, the Magistrate cannot propose to himself a fitter or safer example, than that of God himself: who as he often professeth to have a special care over the stranger, and fatherless, and widow, and needy; so doth he often declare his proceedings to be evermore without respect of persons.

19. That therefore, whilst we avoid the one extreme (that of incompassion ) we may not fall into the other (that of foolish pity: ) it will be needful that we rightly understand Solomon 's purpose in the Text. For it may perhaps seem to some to be here intended, that every Man should do his utmost to save the life of every other Man, that is in danger to lose it. And accordingly many Men are forward (more than any good subject hath cause to con them thanks for) to deprecate the favor of the Judge for the saving of some hanious Malefactor; or to sue out a Pardon for a willful Murderer; or say it be, but to help some busy crafty compaion to come fair off in a fold business. And when they have so done, as if they had deserved a Garland for their service: so do they glory among their neighbors at their return from these great Assemblies, that their journey was well bestowed; for they had saved a proper Man from the Gallows, or holpen a good fellow out of the Briers. Alas, little do such Men consider, that they glory in that, which ought rather to be their shame: such glorying is not good. For albeit in the Text it be not expressedly so set down: yet must Solomon of necessity be understood to speak of the delivering of such only, as are unjustly drawn to the slaughter; and not of such Malefactors as by Robberies, Rapes, Murders, Treasons, and other guiltinesses, have justly deserved the sentence of death by the Law. For we must so understand him here, as not to make him contradict himself: who else-where telleth us, that it is the part and property of a wise King, to scatter the wicked, and to bring the wheel over them; and that he that hath done violence to the blood of any person, should fly to the pit, and no man should stay him. Against Murder the Lord provided by an early Law, Gen. 9. enacted and published before him, out of whose loins the whole World after the flood was to be repeopled (to show it was not meant for a national and temporary ordinance, but for an universal and perpetual Law) Whoso sheddeth Man's blood, by Man shall his blood be shed. And that Judges should be very shy and tender how they grant Pardons or Reprievals in that case; he established it afterwards among his own people by a most severe sanction, Num. 35. Ye shall take no satisfaction for the life of a Murderer, which is guilty of death: but he shall surely be put to death. And there is a reason of it there given also, For blood, saith he, defileth the land: and the land cannot be cleansed from the blood that is shed therein, but by he blood of him that shed it. Read that passage with attention: and if both forehead and conscience be not harder than the neither millstone thou canst not have either the heart or the face to glory in it as a brave exploit, whoever thou art that hast been the instrument to save the life of a Murderer.

20. Indeed all offenses are not of that hanious nature that Murder is: nor do they cry so loud for vengeance, as Murder doth. And therefore to procure undeserved favor for a smaller offender, is not so great a sin, as to do it for a Murderer. But yet, so far as the proportion holdeth, it is a sin still. Especially where favor cannot be shewn to one Man, but to the wrong and grievance of some other: as it happeneth usually in those judicial controversies that are betwixt party and party for trial of right: Or where favor cannot be shewn to an offender, but with wrong and grievance to the public; as it most times falleth out in criminal causes, wherein the King and Commonwealth are parties. Solomon hath taught us, that as well he that justifieth the wicked, as he that condemneth the just, are an abomination to the Lord. Yea, and that for anything that appeareth to the contrary from the Text, and in thesi (for circumstances may make a difference either way in hypothesi ) they are both equally abominable. In doubtful cases, it is doubtlesly better and safer, to incline to Mercy than to Severity: Better ten offenders should escape, than one innocent person suffer. But that is to be conceived only when things are doubtful, so as the truth cannot be made appear: but where things are notorious and evident, there to justify the guilty, and to condemn the innocent, are still equal abominations.

21. That which you are to do then in the behalf of the poor, is this: First, to be rightly informed, and (so far as morally you can) well assured, that their cause be just. For mean and poor people are nothing less (but ordinarily much more) unreasonable, than the great ones are: and if they find the ear of the Magistrate open to hear their grievances (as is very meet it should be) they will be often clamorous and importunate, without either cause or measure. And if the Magistrate be not very wary and wise in receiving informations; the Country swain may chance prove too cunning for him, and make him but a stale, whereby for himself to get the start of his Adversary; and so the Magistrate may (in fine and unwares) become the instrument of oppression, even then when his intention was to vindicate another from it.

22. But if, when this is done, you then find that there is much right and equity on his side; and that yet for want of skill, or friends, or means to manage his affairs, he is in danger to be foiled in his righteous cause: Or if you find that his Adversary hath a legal advantage of him; or that he hath ( de rigor ) incurred the penalty of some dis-used statute, yet did not offend willfully out of the neglect of his known duty, or a greedy covetous mind, or other sinister and evil intention, but merely out of his ignorance and inexperience, and in the simplicity of his heart; (as those two hundred Israelites that followed after Absalom when he called them, not knowing anything of his conspiracy, had done an act of treason, yet were not formally traitors: ) In either of these cases I say, you may not forsake the poor Man, or despise him, because he is poor or simple. But you ought so much the rather to stick by him, and to stand his friend to the utmost of your power. You ought to give him your counsel, and your countenance; to speak for him, and write for him, and ride for him, and do for him: to procure him right against his Adversary in the former case, and in the latter case favor from the Judge. In either case to hold back your hand, to draw back your help from him, if it be in the power of your hand to do him any help; is that sin, for which, in the judgment of Solomon in the Text, the Lord will admit no excuse.

23. Come we now in the last place to some reasons or motives taken from the effects of the duty itself. If carefully and conscionably performed, it will gain honor and estimation both to our persons and places; purchase for us the prayers and blessings of the poor; yea, and bring down a blessing from God, not upon us, and ours only, but upon the State and Commonwealth also: But where the duty is neglected, the effects are quite contrary. First, do you know any other thing, that will bring a Man more glory and renown in the common opinion of the World, than to show forth at once both justice and mercy, by doing good, and protecting the Innocent? Let not mercy and truth forsake thee, bind them about thy neck, write them upon the table of thine heart: so shalt thou find favor and good understanding (or acceptance) in the sight of God and Man, Prov. 3. As a rich sparkling Diamond addeth both value and luster to a golden Ring, so do these virtues of justice and mercy, well attempered, bring a rich addition of glory to the Crowns of the greatest Monarchs. Hoc reges habent magnificum & ingens, Prodesse miseris, supplices fido lare Protegere, &c. Every Man is bound by the Law of God and of Charity, as to give to every other Man his due honor, so to preserve the honor that belongeth to his own person and place: for Charity, in performing the duties of every Commandment, beginneth at home. Now here is a fair, and honest, and sure way, for all you that are in place of authority and judicature, or sustain the persons of Magistrates, to hold up the reputation both of your Persons and Places, and to preserve them from scorn and contempt. Execute judgment and justice with wisdom and diligence: take knowledge of the vexations of those that are brought into the Courts, or otherwise troubled without cause: be sensible of the groans and pressures of poor Men in the day of their adversity: protect the innocent from such as are too mighty or too crafty for him: hew in pieces the snares, and break the jaws of the cunning and cruel oppressor: and deliver those that are drawn either to death, or undoing.

24. The course is preposterous and vain, which some Men ambitious of honor and reputation take, to get themselves put into the place of Magistracy and Authority, having neither head nor heart for it. I mean, when they have neither knowledge and experience in any measure of competency to understand what belongeth to such places: nor yet any care or purpose at all to do God, their King, and Country good service therein. The wise Son of Sirac checketh such ambitious spirits for their unseasonable forwardness that way: Sirac 7. Seek not of the Lord preeminence, neither of the King the seat of honor. Think not he hath any meaning to dissuade or dishearten Men of quality and parts for meddling with such employments: for then the service should be neglected. No: Men that are gifted for it, although the service cannot be attended without some both trouble and charge; yet should not for the avoiding either of charge or trouble (indeed they cannot without sin) seek either to keep themselves out of the Commission, or to get themselves off again being on. His meaning clearly is, only to repress the ambition of those that look after the Title, because they think it would be some glory to them: but are not able, for want either of skill or spirit, or through sloth, nor willing to perform the duties. And so he declareth himself a little after there; Seek not to be a Judge, being not able to take away iniquity: lest at any time thou fear the person of the mighty, and lay a stumbling-block in the way of thy uprightness.

25. Did honor indeed consist (which is the ambitious Man's error) either only or chiefly in the empty Title: we might well wish him good luck with his honor. But since true Honor hath a dependence upon virtue (being the wages, as some; or, as others have rather chosen to call it, the shadow of it;) it is a very vanity to expect the one without some care had of the other. Would any Man not forsaken of his senses, look for a shadow, where there is no solid body to cast it? Or not of his reason, demand wages, where he hath done no service? Yet such is the perverseness of our corrupt nature, through sloth and self-love; that what God would have go together, the Honor and the Burden, we would willingly put asunder. Every Man almost would draw to himself as much of the honor as he can: if it be a matter of credit or gain; then, Why should not I be respected in my place, as well as another? But yet withal, would every Man almost put off from himself as much of the burden as he can▪ If it be a matter of business and trouble; then, Why may not another Man do it as well as I? Like lazy servants, so are we; that love to be beforehand with their wages, and behind-hand with their work.

26. The truth is, there is an Outward, and there is an Inward Honor. The Outward honor belongeth immediately to the Place; and the place casteth it up on the Person; so that whatsoever person holdeth the place, it is meet he should have the honor due to the place whether he deserve it or not. But the Inward honor pitcheth immediately upon the Person, and but reflecteth upon the Place; and that Honor will never be had without desert. What the Apostle said of the Ministry, is, in some sense also true of the Migistracy: they that labor faithfully in either, are worthy of double Honor. Labor, or labor not; there is a single honor due to them: and yet not so much to them, as to their Places and Callings; but yet to them too for the places sake: and we are unjust if we with-hold it from them, though they should be most unworthy of it. But the double Honor, that inward Honor of the heart to accompany the outward, will not be had, where there is not worth and industry in some tolerable measure to deserve it. The knee-worship, and the cap-worship, and the lip-worship, they may have, that are in worshipful places and callings, though they do little good in them: but the Heart-worship they shall never have, unless they be ready to do Justice, and to show Mercy, and be diligent and faithful in their Callings.

27. Another fruit and effect of this duty where it is honestly performed, are the hearty prayers and blessings of the poor: as on the contrary, their bitter curses and imprecations, where it is slighted or neglected. We need not look so far to find the truth hereof asserted in both the branches: we have a Text for it in this very Chapter, Prov. 24. He that saith unto the wicked, Thou art righteous, him shall the people curse, nations shall abhor him. But to them that rebuke him shall be delight, and a good blessing shall come upon them. Every Man shall kiss his lips, that giveth a right answer. As he that with-holdeth corn in the time of dearth, having his Garners full, pulleth upon himself deservedly the curses of the poor: but they will pour out blessings abundantly upon the head of him, that, in compassion to them, will let them have it for their money; ( Prov. 11.) So he that by his place having power and means to succor those that are distressed, and to free them from wrongs and oppressions, will seasonably put forth himself and his power to do them right; shall have many a blessing from their mouths, and many a good wish from their hearts: but many more bitter curses both from the mouth and heart (by how much men are more sensible of discourtesies than of benefits, and readier to curse than to bless ) if they find themselves neglected. And the blessings and cursings of the poor are things not to be wholly disregarded. Indeed, the curse causeless shall not come: neither is the Magistrate to regard the curses of bad people so far, as either to be deterred thereby from punishing them according to their desert, or to think he shall fare ever the worse (doing but his duty) for such curses. For such words are but wind; and, as Solomon saith elsewhere, He that observeth the wind, shall not sow; so he that regardeth the speeches of vain persons, shall never do his duty as he ought to do. In such cases, that of David must be their meditation and comfort, Though they curse, yet bless thou. And as there is little terror in the causeless curses; so there is as little comfort in the causeless blessings of vain evil Men. But yet where there is cause given, although he cannot be excused from sin that curseth (for we ought to bless and to pray for, not to curse, even those that wrong us, and persecute us:) yet vae homini withal, woe to the Man from whom the provocation cometh. Such curses, as they proceed from the bitterness of the soul of the grieved person in the mean time: so they will be in the end bitterness to the soul of him that gave cause of grievance. And if there were not on the other side some comfort in the deserved blessings of the poor; it had been no wisdom for Job to comfort himself with it: as we see he did in the day of his great distress, The blessing of him that was ready to perish came upon me, and I caused the widows heart to sing for joy, Job. 29.

28. But say these poor ones should be so charitable (as very seldom they be) as not to curse us, when we have despised them; or so unthankful (as seldom they are otherwise) as not to bless us when we have relieved them: yet the Lord, who hath given every Man a charge concerning his brother, and committed the distresses of the poor to our care and trust, will take district knowledge how we deal with them, and impartially recompense us thereafter. Doth not he consider? And shall not he render to every Man according to his works? The last words of the Text. If therefore you have done your duty faithfully, let it never discourage you, that unrighteous and unthankful Men forget it. They do but their kind: the comfort is, that yet God will both remember it, and requite it. God is not unrighteous to forget your work and labor of love, saith the Apostle, Heb. 5. He will remember it, you see. And then saith David, Psal. 41. Blessed is he that considereth the poor and needy: the Lord shall deliver him in the time of trouble. He will requite it too. He that for God's sake helpeth his poor brother to right that suffereth wrong, he doth therein at once, first, an act of mercy, because it is done in the behalf of a distressed Man; and an act, secondly, of Justice, because it is done in a righteous cause; and thirdly, (being done for the Lord's sake) an act of Religion also ( Pure Religion and undefiled before God even the father, is this, to visit the fatherless and widow in their afflictions. Jam. 1.) And is it possible that God, who delighteth in the exercise of everyone of them singly, should suffer an act to pass unrewarded, wherein there is a happy concurrence of three such excellent virtues together, as are Justice, Mercy, and Religion? The Prophet Jeremiah, to reprove Iehoiachin's tyranny and oppression, upbraideth him with his good father Josiah 's care and conscience, to do justice, and to show mercy, after this manner: Did not thy father eat and drink, and do judgment and justice, and then it was well with him? He judged the cause of the poor and needy, then it was well with him: was not this to know me, saith the Lord▪ But now on the contrary, He shall have judment without mercy, that showeth no mercy, He that stoppeth his ears against the cry of the poor, he shall also cry himself, but shall not he heard, &c. Many other like passages there are in the Scriptures to the same effect.

29. Nay moreover, the general neglect of this duty pulleth down the wrath of God, not only upon those particular persons that neglect it, but also upon the whole nation where it is in such general sort neglected. O house of David, thus saith the Lord, execute judgment in the morning, and deliver him that is spoiled out of the hand of the oppressor: lest my fury go out like fire, and burn that none can quench it, because of the evil of your doings, Jer. 21. Brethren, we of this nation have cause to look to it in time; against whom the Lord hath of late manifested his just wrath (though tempered, as we must all confess, with much clemency; ) yea, and his hand is streched out against us still, in the heavy plagues both of dearth and death. Though the Land be full of all manner of sins and lewdness, and so the Lord might have a controversy with us for any of them: yet I am verily persuaded, there are no other kinds of sins, that have overspread the face of the whole Land with such an universal contagion (as it were of a Leprosy ) as the sins of Riot and Oppression have done. Which two sins are, not only the provoking causes (as any kind of sins may be) in regard of the justice of God; but also the sensible instrumental causes in the eye of reason and experience, of much penury and mortality among us.

30. Surely then, as to quench the fire, we use to withdraw the fuel; so to turn away the heavy wrath of God from us, we should all put to our helpinghands, each in his place and calling, but especially the Minister and the Magistrate, the one to cry down, the other to beat down, as all sins in general, so especially these of Riot and Oppression. Never think it will be well with us, or that it will be much better with us than now it is, or that it will not be rather every day much worse with us than it is; never look that disorders in the Church, distempers in the State, distractions in our judgments, diseases in our bodies, should be remedied or removed, and not rather more and more increased: if we hold on as we do, in pampering every Man his own Flesh, and despising every Man his poor brother. So long as we think no pleasures too much for ourselves, no pressures too heavy for our brethren; stretch ourselves along and at ease upon our Couches, eat of the fat, and drink of the sweet, without any touch of compassion in our bowels for the afflictions of others, we can expect no other, but that the rod of God should abide upon us, either in dearths of pestilences; or if they be removed (for God loveth sometimes to shift his rods ) in greater and heavier judgments in some other kind.

31. But as to the particular of Oppression (for that of Riot and Intemperance, being beside the Text, I shall no farther press:) my humble request to those that are in place of authority, and all others that have any office or attendance about the Courts, is this; For the love of God, and of yourselves, and your Country, be not so indulgent to your own appetites and affections, either of Ease, as to reject the complaints; or of Partiality, as to despise the persons; or of filthy Lucre, as to betray the cause of the fatherless and friendless. Suffer not, when his cause is good, a simple Man to be circumvented by the wiliness; or a mean Man to be over poured by the greatness, of a crafty or mighty Adversary. Favor not a known Sycophant; nor open your lips to speak in a cause to pervert judgment, or to procure favor for a mischievous person. Turn not judgment into wormwood, by making him that meant no hurt, an offender for a word. Wrangle not in the behalf of a contentious person, to the prejudice of those that desire to live quiet in the land. Devise not dilatory shifts to tug men on along in a tedious course of Law to their great charge and vexation; but ripen their causes with all seasonable expedition for a speedy hearing. In a word, do what lieth in your power to the utmost, for the curbing of Sycophants and Oppressors, and the protecting of the peaceable and innocent: use the Sword that God (by his Deputy ) hath put into your hands, for the punishment of evil doers, and for the praise and safety of those that do well. So shall the hearts of every good Man be enlarged towards you, and their tongues to honor you, and to bless you, and to pray for you. Then shall God pour out his blessings abundantly upon you and yours: yea, it may be upon others too, upon the whole Land, by your means, and for your sakes. The Lord by his Prophet, more than once, hath given us some comfortable assurance of such blessed effects to follow upon such premisses. The words are worthy to be taken notice of: If thou thoroughly execute judgment between a man and his neighbor; if thou oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place; Then will I cause you to dwell in this place forever and ever, Jer. 7. And in Ier. 22. Execute ye judgment and righteousness, and deliver the spoiled out of the hand of the oppressor: and do no wrong, do no violence to the stranger, the fatherless, nor the widow, neither shed innocent blood in this place. For if ye do this thing indeed, then shall there enter in by the gates of this house, Kings sitting upon the throne, &c. But if ye will not hear these words, I swear by myself, faith the Lord, &c.

32. Concerning which, and other-like passages frequent in the holy Prophets, I see what may be readily opposed. True it is, will some say, where these things are constantly and generally performed, a national Judgment may thereby be removed, or a Blessing procured. But what are two or three of us, if we should set ourselves to it with all our strength, able to do towards the turning away of God's Iudgments, if there be otherwise a general neglect of the Duty in the Land? There is something of truth, I confess, in this Objection; for doubtless those passages in the Prophets, aim at a general reformation. But yet consider, first, we have to deal with a wonderful, gracious, and merciful God, slow to anger, and of great kindness, and such a one as will easily be induced to repent him of the evil. And who can tell, but he may return, and repent, and leave a blessing behind him; where but two or three in a whole Nation do (in conscience of their duty, and in compassion of the State ) set themselves unfeignedly to do justice, and to love mercy, and to walk humbly with their God, though the generality should be corrupt? Especially, since we have in the second place such excellent precedents of the riches of his Grace and Goodness in this kind, upon record: that we might not be without hope, if we do our part, though we were left even alone. God was ready to have spared the five Cities of old, Gen. 18. if there had been in them to be found but twice so many righteous Men. But he did actually spare Israel, by instantly calling in a great plague, which he had a little before sent among them for their sin, upon one single act of Justice, done by one single Man. Phineas, moved with an holy zeal, did but stand up and execute judgment upon two shameless offenders, and the plague was stayed, Psal. 106. Add hereunto that most gracious Proclamation published, Ier. 5. and you cannot want encouragement to do every Man his own part, whatsoever the rest do: Run to and fro through the streets of Jerusalem, and see now and know, and seek in the broad places thereof, if you can find a Man, if there be any that executeth Judgment, that seeketh the Truth, and I will pardon it. Or say, thirdly, that the sins of a Nation should be grown to that ripeness,

yet even there those that have been faithful shall have this benefit, that they shall be able to say with comfort (either in the one sense or in the other) Liberavi animam meam. That is, or if God suffer them to be involved in the public calamities, have this comfort to sustain their Souls withal, that they were not wanting to do their part toward the preventing thereof. But howsoever, why should any Man, fourthly, to shift off his duty, unseasonably obtrude upon us a new piece of Metaphysics, which our Philosophers hitherto never owned, in abstracting the general reformation from the particulars? For what is the general other than the particulars together? And if ever there be a general reformation wrought, the particulars must make it up. Do not thou then vainly talk of Castles in the air, and of I know not what general reformation: but if thou truly desirest such a thing, put to thy hand, and lay the first stone in thine own particular; and see what thy example can do. If other particulars move with thee, and so a general reformation follow in some good mediocrity; thou hast whereof to rejoice, that thou hadst thy part ( a leading part ) in so good a work. But if others will not come on end cheerfully, so as the work do not rise to any perfection; thou hast yet wherewithal to comfort thee, that the fault was not thine.

33. Thus have you heard sundry reasons and inducements to stir you up to the cheerful performance of the duty contained in the Text, of doing justice, and showing mercy in delivering the oppressed. Some in respect of God; who hath given us, first, his express command, to which our obedience; and, secondly, his own blessed example, to which our conformity is expected. Some in respect of ourselves: because, first, whatsoever power we have for the present, it was given us for this end, that we might therewithal be helpful to others; and we know not, secondly, in what need we may stand hereafter of like help from others. Some in respect of our poor distressed brethren, who deserve our pity and best furtherance: considering, first, the grievousness of their pressures; secondly, the paucity of their friends; but especially, and, thirdly, the equity and righteousness of their cause, when they are in danger to be spoiled by the cruelty, potency, and iniquity of their Adversaries. Some in respect of the duty itself; the fruits and effects whereof ordinarily are, first, honor and renown in the World; secondly, the blessings and prayers of the poor; thirdly, the blessing of God upon us and ours; fourthly, the continuance of God's Mercies unto, and the reversing of God 's Iudgments from the Land.

34. In the opening of which reasons, I have purposely pressed the duty all along somewhat the more largely, that I might not trouble you with any farther application at the close, and therefore I hope it will not be expected. I presume you would rather expect, if we had time for it, that I should proceed to examine the usual excuses and pretensions that are made in this case, when the duty hath been neglected: which Solomon hath comprehended in those few words in verse 12. Behold, we knew it not; and withal referred them over, for the trial of what validity they are, to the judgment of every Man's own heart, as the deputy-Judge under God; but (because that may be faulty and partial) in subordination to a higher tribunal, even that of God himself, from whose sentence there lieth no farther appeal. This I aimed at in the choice of the Text, as well as the pressing of the duty. But having enlarged myself already upon the former point, beyond my first intention, I may not proceed any farther at this time; nor will it be much needful I should, if what hath been already delivered be well laid to heart. Which God of his Mercy vouchsafe, &c.

AD MAGISTRATUM.

The Second Sermon.

At the Assizes at Lincoln, in the Year 1630. at the Request of Sir WILLIAM THOROLD Knight, then High-Sheriff of that County.

1. WE want Charity; but abound with Self-love. Our defect in that, appeareth by our backwardness to perform our duties to our brethren: and our excess in this, by our readiness to frame excuses for ourselves. Solomon, intending in that particular whereat the Text aimeth, to meet with us in both these corruptions, frameth his speech in such sort, as may serve best both to set on the Duty, and to take off the Excuses. And so the words consist of two main parts: The supposal of a Duty, which all Men ought to perform, in the 10 and 11 Verses; and the removal of those Excuses, which most Men pretend for non-performance, in the 12th Verse. Our Duty, is to stand by our distressed Brethren in the day of their adversity, and to do our best endeavor, by all lawful ways, to protect them from oppressions and wrongs, and to rescue them out of the hands of those that go about either by might or cunning to take from them either their lives or livelihoods. [If thou faint in the day of adversity, thy strength is small: If thou forbear to deliver those that are drawn to death, and those that are ready to be slain: ] From which words I have heretofore (upon occasion of the like meeting as this is) spoken of the Duty in this place; showing the necessity, and enforcing the performance of it, from sundry important considerations; both in respect of God, and of ourselves, and of our poor brethren, and of the Thing itself, in the blessed effects thereof: which I shall not trouble myself or you to repeat.

2. Taking that therefore now for granted, which was then proved; to wit, that it is our bounden duty to do as hath been said; but our great sin if it be neglected: I shall at this time (by God's assistance, and with your patience) proceed as the Text leadeth me; to consider of the Excuses, in the remaining words, verse. 12. [ If thou sayest, Behold we knew it not: doth not he that pondereth the heart, consider it? And he that keepeth thy soul, doth not he know it? And shall not he reward every Man according to his works? ] For the better understanding, and wore fruitful applying of which words, we are to inquire of two things; first, what the Excuses are, which Solomon here pointeth at: and then of what value and sufficiency they are.

3. Many Excuses Men have, to put by this and every other duty: whereof some are apparently frivolous, and carry their confutation with them. Solomon striketh at the fairest: whereof three (the most principal, and the most usual of all) he seems to have comprehended in these few words; 1. [ Behold, we knew it not. ] As thus. Either first we knew it not; that is, we never heard of their matters; they never made their grievances known to us. Or, secondly, we knew it not; that is, we had no clear evidence to give us full assurance that their cause was right and good. Or, thirdly, we knew it not; that is, though to our apprehension they had wrong done them, yet as the case stood with them, we saw not by what ways we could possibly relieve them; we knew not how to help it.

4. These are the main Excuses: which of what value they are, is our next Enquiry. Wherein Solomon 's manner of rejecting them will be our best guide: Who neither absolutely condemneth them, because they may be sometimes just: nor yet promiscuously alloweth of them, because they are many times pretended without cause; but referreth them over for their more particular and due trial, to a double judicature: that is to say, to the judgment of every man's heart and conscience first, as a deputy Judge under God: and if that fail in giving sentence, (as being subject to so many errors, and so much partiality, like enough it may) then to the judgment of God himself, as the supreme unerring and impartial Judge, from whose Sentence there lieth no appeal. Which judgment of God is in the Text amplified by three several degrees, or as it were steps of his proceeding therein: grounded upon so many divine attributes or properties; and each fitted to other in so many several Propositions. Yet those not delivered Categorically and positively: but (to add the greater strength and Emphasis to them) put into the form of Negative Interrogations or Questions. Doth not he consider? Doth not he know? And, shall not he render? That is, most certainly and without all peradventure, he doth consider, and he doth know, and he will render.

5. The first step of God's judicial proceedings, is for Inquisition; and that grounded upon his Wisdom: 1. [ Doth not he that pondereth the heart, consider it? ] As if he had said, The Lord is a God of admirable Wisdom, by whom are weighed not only the actions, but also the spirits of Men, and their very hearts pondered: neither is there anything, that may escape his Enquiry. Trust not therefore to vain excuses; for certainly thy heart shall be thoroughly sifted, and thy pretensions narrowly looked into, when he taketh the matter into his consideration. Doth not he that pondereth the heart, consider it? The next step is for Deprehension, or Conviction: and that grounded upon his knowledge or Omniscience, [And he that keepeth thy soul, doth not he know it? ] As if he had said, Thou mayest by colorable pretences delude Men, who are strangers to thy soul: and cannot discern the thoughts and intents of the heart. But there is no dissembling before him, unto whose eyes all things are naked and open, nor is there any creature that is not manifest in his sight. He that made thy soul at the first, and hath ever since kept it, and still keepeth it, observing every motion and inclinatinon of it, he perfectly knoweth all that is in it: and if there be any hidden guile in any secret corner of it, though obscured from Man's search by never so many windings and labyrinths, yet he will undoubtedly find it out. He that keepeth thy soul, doth not he know it? 3. The last step is for Retribution, and that grounded upon his justice; [And shall not he render to every Man according to his Works? ] As if he had said, If mortal Man was to decide the Matter, thou mightest have some hope, that time, and other means that might be used, might frame him to thine own bent; either to connive at a gross fault, or to admit of a slender excuse. But God is a most righteous Judge, not to be wrought upon by any artifice to do iniquity, or to accept the persons of Men. According therefore as thy works are, so without all question shall thy doom be. Shall not the Judge of all the World do right? And, shall not he render to every Man according to his Works?

6. Thus you see the Text opened, and therewithal opened a large field of matter, if we should beat out every particular. But that we may keep within some reasonable bounds, and within the time, we will hold us to these three principal points or conclusions. First, That the several excuses before mentioned, as supposed to be pointed at in the Text, may be sometimes pleaded justly and reasonably; and in such case are to be admitted and allowed. Secondly, That they may be also all of them, and are (God knoweth) too often pretended, where there is no just cause for it. Thirdly, That where they are causelessly pretended, though they may blear the eyes of Men, yet will they be of little avail in the sight of God. Of each of these in the order as I have now proposed them: and first of the first, [ If thou sayest, Behold, we know it not. ]

7. Questionless, if that Allegation could never be just, Solomon would wholly and absolutely have rejected it. Which since he hath not done, but referred it to judgment: we may conclude, there are times and cases, wherein it will be allowed as a good and sufficient plea, if it shall be said, Behold, we knew it not. We esteem it the Fool's Buckler (and it is no better, as it is many times used) to say, Non putâram. Yet may a right honest and wise Man, without the least blemish to his reputation, be sometimes driven to take up the very same buckler, and to use his own just defense. When he is charged with it as his crime, that his brother hath been oppressed, and he hath not delivered him: be he a private Man, or be he a public Minister of Justice, it will sufficiently acquit him both in the Judgment of God, and of his own heart, and of all reasonable Men, if he can say bonâ fide, as it is in the Text, Behold, I knew it not. The truth whereof I shall endeavor to make appear to you in each of the three forementioned respects. First, Men may want due information for matter of Fact: or, secondly, Their judgments may be in suspense for point of right: or, Thirdly, Where they perfectly comprehend both the whole business, and the equity of it, there may lie such rubs in the way, as all the power and skill they have, will not be able to avoid; so that though the cause be good, they cannot tell for their lives which way to do good in it. In any of which cases, may they not well say, Behold, we knew it not?

8. First, They may want information for matter of Fact. Not to speak of things farther off, which therefore less concern us: of those things that are done amongst them that live under us or near us, how many passages are there, that never come to our knowledge? Much talk there is indeed in all our meetings, and much bold censuring of the actions of those that are above us, at every table: Yet much of this we take up but upon trust, and the credit of flying reports, which are ever full of uncertainty, and not seldom of malice: and so we run descant upon a false ground. But as for the affairs of them that are below us, whereon especially, the Duty of the Text is to be exercised, other than what we chance to hear of obiter, and by imperfect or partial relations, very little thereof is brought to our ears by way of just complaint, or according to pure truth. And of all Men, the greatest are sure evermore to know the least. It is one of the unhappinesses of Princes and Magistrates, and all that are in high place, that whereas all their speeches and actions are upon the public Stage, exposed to the view and censure of the very meanest; as a Beacon on the top of a hill, open to every eye, and bleak to every wind; themselves, on the contrary, can have very little true information of those abuses and disorders in their Inferiors, which it properly belongeth to them both to punish and reform. If in private Families▪ which being of a narrow compass, are therefore easily looked into, the Masters commonly be the last that shall hear of what is amiss therein, ( Dedecus ill domus sciet ultimus: ) how much more then is it improbable in a great Township, in a spacious County, in a vast Kingdom, but that manifold • usances and injuries should escape the knowledge of the most vigilant and conscionable Governors? When both Court, and City, and the whole Empire rang of wanton Livia 's impudent lasciviousness, and Messalina 's audacious courtings of Silius: the Emperors themselves, Augustus Father to the one, and Claudius Husband to the other, heard nothing of either, till the news was stale everywhere else. Principes omnia facilius, quam sua cognoscunt, saith the Historian concerning the one: and the Satirist concerning the other, Dum res Nota urbi & populo contigat Caesaris aures. And no doubt but many pious and gracious Princes, many grave and severe Magistrates, are better persuaded of the faithfulness of those Officers they employ under them, and of the honesty of those Servants they keep about them, than possibly they may deserve; because they hear no complaints of them to the contrary: whereas, if they had sufficient information, or but seasonable intimation, what oppressions and exactions many times are either done by them, or at least commonly suspected and rumoured among the people to have been done by them; we cannot with charity think, but that they would soon make some diligent enquiry into their dealings, and either displace them, or otherwise duly chastise them, if they should be found faulty.

9. Now of this Ignorance in Governors and great ones, of the wrongs done to poor Men, there may be rendered sundry particular reasons, which yet all refer to two heads. For poor Men many times when they have a good mind to complain, want a fit opportunity: and many times again having the opportunity, they have no great mind so to do. For the first, they that do wrong, commonly are Men of power (on the side of their Oppressors there was power, Eccles. 4.) and Men of estate (do not the rich Men oppress you? Jam. 2.) Now Men of power and estate, by reason of their greatness, are fittest to converse with great ones, and Men of place: so that these hear little but what they hear from those; because they have little communication (at leastwise not in any free and familiar manner) with any but such as they are. And I ween such Men have not so little discretion, as to tell tales against themselves. Whereas meaner Men cannot have the like opportunities, neither can be admitted into the presence of those that are in authority at their own pleasures, to present their grievances to them: neither indeed is it altogether fit they should. For if mean Men should have the like free access to the higher Powers, that great Ones have: it would create such molestation to the Magistrate, and breed such insolency in the Peasant, as could not be suffered. The Magistrate would soon grow weary of his life; when he should be quite overwhelmed with multitudes of unmannerly and importunate suitors, and that many times for very trifles, not worth the speaking of. And the People would grow insolent with it beyond measure. For the meaner ones are (to their power) nothing less unjust than the greater ones are: but much more clamorous than they, and not to be satisfied with any reason, if they might be heard when they would, and suffered to speak as long as they would. Which seemeth to me to be one special reason, why there are in well-ordered Common-wealths, set Courts and Circuits appointed for the administration of Justice: That so, neither on the one side the Magistrate be overcumbred, as he must needs be, if all suitors might have free access at all times; nor yet on the other side poor Men that sustain wrong, should be left without remedy, as they must needs be if it were not at sometimes or other free for them to make their just complaints.

10. But then you would think at such times as these, wherein it is free for any Man that will to signify and to prosecute his grievances, either by open plea in the Court, or by private petition to the Judge; that every Man that is oppressed, should make his case known: so as no Magistrate could pretend want of information. But yet it is not so; for many times (which is the other reason) they that are wronged, though they have liberty to complain, are yet held off from so doing, upon other considerations. 1. Either they distrust themselves, being but simple Men, unskilled in the quillets of the Law; such as neither are able to tell their own tale handsomely, nor have any Friend whom they may trust to do it heartily for them. And therefore as good fit still, think they, as stir in a business, and mar it in the handling. 2. Or perhaps some of their neighbors have told them, what themselves have learned by dear experience, that the Law is both costly and hazardous. There are so many devices to adjourn a hearing, when all things are ready prepared and ripe for it; to fetch about a business again, when a Man would think he had brought it to an end; to weary out a weak adversary with torturing delays, especially if a poor Man contend with a rich, or a plain-dealing Man with a crafty Companion; (not to mention those fouler Corruptions, suborned Witnesses, packed Iuries, and otherlike Enormities) that they think it better to be quiet, and to bear their pressures and griefs as well as they can, than to enter into a tedious course of Law, whereof the charge is certain, ( certain I mean to be great, though how great it will be, is uncertain enough) but the issue altogether uncertain. 3. Or, it may be, they dare not complain, for fear of incurring the farther displeasure of their potent or subtle Adversaries: who perhaps, if further provoked by meeting with opposition from them, might sit closer upon their skirts than formerly, and do them a shrewder turn for it another day. And therefore if they look for any favor from them hereafter, (and from some persons it must be looked upon as a favor, by those that are not big enough to wrestle with them, that they do them no farther harm ) they must resolve to sit down with the present loss, suffer all, and say nothing. Out of those and many other-like Considerations, (more than I can think of, or if I could, than the time would suffer me to present before you) the grieved party often forbeareth to complain. And then the Magistrate being not made acquainted with the business, may justly say, Behold, we knew it not.

11. And as he may be ignorant in matter of fact, for want of due information; so may he, secondly, be doubtful in point of right, for want of clear and full evidence. Whereof also there may be divers reasons; and among the rest these which I shall now propose. First, The great diversity, yea, sometimes flat repugnancy and contrariety, that is between the informations on the one side, and on the other. For Men are extremely partial, and will not tell their own tales with such sincerity and indifferency as they ought, but as much in favor of themselves, and to the prejudice of their Adversaries, as they can devise to do with any show of Probability. We use to say, One tale is good, till another be told: And the Proverb is true, in that sense wherein it was first meant, and is commonly understood. Solomon hath a Proverb much to the same purpose, [ He that is first in his own tale, seemeth righteous: but then his neighbor cometh and searcheth him out, Prov. 18] The meaning is plain, One tale is good; that is, whether it be so or not, it seemeth so at the first hearing. But if we will speak of things, not after the appearance, but according to truth, and pronounce of them as they are, and not as they seem; may we not much rather invert the Proverb, and say, One tale cannot be good, till the other be told? that is, whether it be good or not: the Judge may not give credit to either, till he hath heard both. Nay, may we not many times farther say, when both tales are told, that neither is good?

Or howsoever, they may be both so equally false, or at least both so equally doubtful; as no one that heareth them, can well tell whether of both to give credit to. It was so in the famous case of the two inmate Harlots, whereof King Solomon had the hearing; The living Child is mine, the dead one thine, faith the one: No, faith the other, The dead Child is thine, and the living mine. Here were presumptions on both sides, (for why should any Woman challenge another Woman's Child?) but proofs on neither; (for being there were none in the house but they two, neither of them could produce any witnesses. ) The case hung thus even; no more evidence on the one side than on the other; no less confidence on the one side than on the other. Solomon indeed, by that wisdom wherewith God had endowed him in a transcendent measure, found out a means whereby to turn the scales, to untie that hard knot, and to discover the hidden truth. But what could a Judge, or a Jury, of no more than ordinary wisdom, then have been able to have said or done in such a case, but even to have left it as they found it? And truly, for anything I know, Ignorance must have been their best excuse.

12. And as first in the Information, so there may be a defect, secondly, in the Proofs. He that hath the better cause in veritate rei, may yet fail in his proofs, and not be able to make it judicially appear that he hath the better cause.

Or he may be out-sworn by the depositions of the witnesses produced on the behalf of the adverse part; though (it may be) utterly false, yet direct and punctual against him, and so, strong enough howsoever to cast him in his Suit. For what Judge, but the great Judge of Heaven and Earth, can certainly and infallibly know, when two or three Men swear directly to a point, and agree in one, whether yet they swear a falsehood or no? Or, what should induce a mortal Judge not to believe them? especially, if withal he see the proofs on the other side to fall short? And if in such a case following the evidence in the simplicity of his heart, he gave away an honst Mans right from him to a knave: he is not to be charged with it, as a perverter of justice, but hath his Apology here ready fitted for him in the Text, Behold, we knew it not.

13. Add hereunto, in the third place, the great advantage or disadvantage that may be given to a cause in the pleading, by the artificial insinuations of a powerful Orator. That same flaxanimis Pitho, and Suadae medulla, as some of the old Heathens termed it, that winning and persuasive faculty which dwelleth in the tongues of some men; whereby they are able not only to work strongly upon the affections of Men, but to arrest their judgments also, and to incline them whether way they please, is an excellent endowment of nature, or rather (to speak more properly) an excellent gift of God. Which whosoever hath received, is by so much the more bound to be truly thankful to him that gave it, and to do him the best service he can with it, by how much he is enabled thereby to gain more glory to God, and to do more good to human Society than most of his brethren are. And the good blessing of God be upon the heads of all those, be they few or many, that use their eloquence aright; and employ their Talent in that kind for the advancement of justice, the quelling of opression, the repressing and discountenancing of insolency, and the encouraging and protecting of innocence. But what shall I say then of those, be they many or few, that abuse the gracefulness of their elocution ( good speakers, but to ill purposes ) to enchant the ears of an easy Magistrate with the charms of a fluent tongue; or to cast a mist before the eyes of a weak Jury, as Jugglers may sport with Country people, to make white seem black, or black seem white; so setting a fair varnish upon a rotten post, and a smooth gloss upon a course cloth: as Protagoras sometimes boasted that he could make a bad cause good, when he listed. By which means judgment is perverted, the hands of violence and robbery strengthened, the edge of the sword of justice abated, great offenders acquitted, gracious and virtuous Men molested and injured. I know not what fitter reward to wish them for their pernicious eloquence, as their best deserved Fee, than to remit them over or what David hath assigned them in Psal. 120. What reward shall be given, or done unto thee, O thou false tongue? Even mighty and sharp arrows, with hot burning coals. I might add to those, how that sometimes by the subtlety and cunning of a sly Commissioner; sometimes by the willful misprision of a corrupt, or the slip of a negligent, or the oversight of an ignorant Clerk; and by sundry other means (which in regard of their number, and my inexperience, I am not able to recite) it may come to pass, that the light of Truth may be so clouded, and the beams thereof intercepted from the eyes of the most circumspect Magistrate, that he cannot at all times clearly discern the Equity of those Causes that are brought before him. In all which cases, the only Apology that is left him, is still the same as before; even this, Behold, we knew it not.

14. But when he perfectly understandeth the whole business, and seeth the Equity of it, so as he cannot plead Ignorance of either: there may yet be, thirdly, place for his just excuse, if he have not sufficient means wherewith to relieve and to right his wronged brother. A mere private Man, that is not in place of authority, may bemoan his poor brother in the day of his adversity, and give him his best advice (to the measure of his understanding) what to do: but can otherwise do very little towards the delivering of him from the mischief that is intended him. Unless perhaps by mediating for him, as well as he can with that little power or interest he hath either with the Adversary, or with the Magistrate, that they would be good to him. And that is ordinarily the utmost that such a person can do for his poor friend: for he may not endeavor beyond the warrant of his calling, and the sphere of his power. Nay, he cannot do even that, with any great confidence of success, unless he have some special interest either in the Magistrate, or Adversary: especially if the Adversary be either a faithless, or a fickle, or a captious, or a willful Man, (as few of those that molest others wrongfully, but fall under some part of this Character: ) yea, he may rather in that case fear, lest possibly by his intervention he should but provoke the Adversary the more, and then he should by his officiousness do his friend more harm than good.

15. Not to speak of infinite other impediments, and discouragements, that may frustrate the good desires and endeavors of a mere privateman concerning this duty: let us consider how it is with more public persons; for they are the Men, upon whom especially I am now to press this duty. Such persons I mean, as either are endued with public authority by virtue of their Callings, being seated in the place of Magistracy and Government: or else in regard of the eminency of their condition in the places where they live, have some power among their tenants and neighbors, to sway something with them. Even these also, both the one sort and the other, many may times be destitute of requisite means and abilities, to vindicate those, whom they see and know to be wrongfully oppressed, out of the hands of their Oppressors. Whereof there are, besides divers other, these apparent Reasons.

16. First, the Laws of Men cannot foresee all the mischiefs that may be done in a Land: nor can they prevent all those they do foresee. Wherein is observable a singular preeminence of the holy Law of God, above all human Laws in the World. The Law of the Lord is perfect, Psal. 19. absolutely perfect, to meet with all sinful aberrations whatsoever. But the best Laws, that ever were devised by the wit of Man, were imperfect; neither could provide against all emergent abuses and inconveniences. I have seen an end of all perfection, saith David again, Psal. 119. but thy Commandment is exceeding broad. The Laws of Men are but narrow things in comparison, and must of necessity leave out more than they can take in: God's Commandment only is broad enough to take in all. For instance, I shall name you but one or two of ten thousand. The unconscionable racking of Rents; the selling of Cattle to poor husbandmen, that have not their money ready to buy in the Markets, upon a years day for almost double the price; the underbuying of Commodities far below the worth, for disbursing a little money beforehand to supply the present necessity of such an one as might very ill afford such a penny-worth, and the like; which are all very grievous oppressions in themselves, and by the Magistrate known so to be. Yet what can he do to help it, so long as the Laws have provided no remedy there against? True it is, the Law of God reacheth them all: and therefore if any Man go beyond or defraud his brother in any matter, or in any manner, he must not think to escape unpunished, because the Laws of the State, under which he liveth, take no conusance of any such matter. God, who governeth according to his own Law, but not according to man's Law, will undoubtedly be the avenger of all such: But the Magistrate, who is to govern according to the established Laws of his Country, must not stretch himself beyond his Rule; but leave those evils that are without the reach of his authority, to the just vengeance of him to whom all vengeance belongeth.

17. Secondly, Men's Laws are subject (besides that imperfection ) to another great impotency, in this; That they cannot effectually provide against those general inconveniences, for the preventing whereof they are especially devised: without leaving a possibility for particular mischiefs to fall, and that right heavily, sometimes upon, and much to the prejudice of some honest well-deserving Men. Now where a good subject, that meaneth nothing but well, is thus unhappily fallen under the heavy pressure of the Law; ( and that may be any bodies case) a just and compassionate Magistrate may be heartily sorry for him, and if it lie in his power to procure for him from an higher power some mitigation of the Law, he will do his best to effect it. But for the most part, especially where things are prosecuted eagerly and with malice against the poor Man; he cannot devise any means that may be effectual to deliver him, without danger of bringing both himself into trouble, and the Laws into contempt, and of opening a wide gap to the exercising of an arbitrary power by the Judge (than which there is scarce imaginable any evil of more mischievous consequence in a Commonwealth ) and to any other mighty inconveniencies.

18. There is yet a third vanity, whereunto ( the Law of God only excepted) all other Laws are subject; That when they are made with as much advised delibertation, and drawn up into a form of words with as much fullness, perspicuity, and caution, as the wisdom of the best heads could possibly contrive; yet the nimble wit of Man, within the compass of a few months or years, will find out some hole or other to creep out at; some slight evasion, whereby to slacken the sinews, and to elude the force and intention of the same. By which means many times crafty companions are set without the danger, and honest wellmeaning Men put beside the benefit of those Laws,