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things out of nothing: "And calleth those things which be not as though they were (Rom. iv. 17); one contrary out of another, as light out of darkness (2 Cor. iv. 6), meat out of the eater, enemies catched in their own snare. Thirdly, that his end in working is not to satisfy our sense and curiosity: "They that are created now, and not from the beginning; even before the day when thou heardest them not; lest thou shouldest say, Behold, I knew them" (Isa. xlviii. 7); "I will bring the blind by a way they knew not; I will lead them in paths that they have not known" (Isa. xlii. 16). He chooseth such a way as may leave enemies to harden their hearts: "But they know not the thoughts of the Lord, neither understand they his counsel; for he shall gather them as the sheaves into the floor" (Mic. iv. 12).

I now come to the literal explanation; and there we have,―
I. The evil deprecated, "Oppress me."

II. The persons likely to inflict it, "The proud."

1. The evil deprecated, "Let not the proud oppress me." The Septuagint, Μὴ συκοφαντησάτωσάν με υπερήφανοι, let them not calumniate me. The Septuagint take this word for oppression or violent injustice, and therein are followed by St. Luke, iii. 14; xix. 8.

DOCTRINE.-Oppression is a very grievous evil, and often deprecated by the people of God.

1st, I shall show you what oppression is. It is an abuse of power to unjust and uncharitable actions. That it is an abuse of power, appeareth by the object of it, who are those that are usually oppressed; that is, either the poor and needy: "Thou shalt not oppress an hired servant that is poor and needy; whether he be of thy brethren, or of thy strangers, &c., within thy gates" (Deut. xxiv. 14). The fatherless and the widow are mentioned: "If ye oppress not the stranger, the fatherless, and the widow" (Jer. vii. 6). The stranger: "And oppress not the widow, nor the father. less, the stranger, nor the poor" (Zech. vii. 10); and, "Thou shalt neither vex a stranger nor oppress him; for ye were strangers in the land of Egypt. Ye shall not afflict any widow, or fatherless child. If thou afflict them in any wise, and they cry at all to me, I will surely hear their cry" (Exod. xxii. 21-23).

2ndly, The subject, or agent by whom it is practised, "The proud ;" the mighty, rich, great man; at least comparatively, in regard of the wronged party: "And on the side of their oppressors there was power, but they had no comforter" (Eccl. iv. 1); "By reason of the multitude of oppres sions they make the oppressed to cry; they cry out by reason of the arm of the mighty" (Job xxxv. 9). Secondly, the base and mean, when they get power into their hands, to oppress the rich, noble, and honourable: "And the people shall be oppressed, every one by another, and every one by his neighbour; the child shall behave himself proudly against the ancient, and the base against the honourable" (Isa. iii. 5). It is commonly more insolent, and cruel, and contemptuous, and despiteful: "A poor man that oppresseth the poor, is like a sweeping rain which leaveth no food" (Prov. xxviii. 3). When men do unjust and uncharitable actions, as when men bear it proudly or insolently towards them, throwing them out of their riches, denying them the liberty of their service because it is in the power of their hands, or taking advantage of their low condition to run over them, or making an advantage of their necessity and want of skill: "He is a merchant, the balances of deceit are in his hand; he loveth to oppress"

VOL. II.

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(Hos. xii. 7), or prejudice their testimony to the truth by our credit and esteem in the church, rendering them so weak or wicked, factious or foolish, as not to be regarded.

3rdly, This is a grievous evil; it is so in itself, and may be specially aggravated as to cases.

1. It is grievous in itself, as it is so odious to God, as being a perversion of the end of his providence. Those that excel in any quality, are appointed for the protection and support of the weak and indigent. God gave them their wealth, and parts, and power, and credit, and greatness, to the end they might comfort, counsel, defend, and do good to those that want these things. Now, when they make no other use of their power than lions and bears do, to mischief others by it, they do evil "because it is in the power of their hands" (Mic. ii. 1). Power, if men have not a great tenderness of conscience and fear of God, is an unwieldy, wilful thing, degenerates into oppression: "There was none that moved the wing, or opened the mouth, or peeped. Shall the axe boast itself against him that heweth therewith? or shall the saw magnify itself against him that shaketh it? as if the rod should shake itself against them that lift it up, or as if the staff should lift up itself as if it were no wood" (Isa. x. 14, 15). Therefore he went on to oppress and tyrannize in the world, because none dared to oppose him. Power needs much balance to temper and allay it.

2. It is so offensive to his people and burdensome to them: "Oppression maketh a wise man mad" (Eccl. vii. 7); it shaketh and discomposeth those of the best temper, makes them pray and weep, and cry before the Lord: "So I returned and considered all the oppressions that are done under the sun, and beheld the tears of such as were oppressed" (Eccl. iv. 1). When you lay such heavy loads upon them, that they are not able to bear it, but cry to God to right them.

3. The evil itself, oppression. It is not only theft, but murder. These expressions we have Isa. iii. 14, 15, "Ye have eaten up the vineyard. The spoil of the poor is in your houses. What mean ye, that ye beat my people to pieces, and grind the faces of the poor?" that is, cause them by your hard usage to pine away? So, "And I said, hear, I pray you, O heads of Jacob, and ye princes of the house of Israel! Is it not for you to know judgment, who hate the good and love the evil, who pluck off their skin from off them and their flesh from off their bones? who also eat the flesh of my people, and slay their skin from off them, and they break their bones, and chop them in pieces, as for the pot, and as flesh within the caldron" (Mic. iii. 1-3). It is in God's account human butchery and murder, beyond simple slaughter, as they make them die a lingering death.

4. It is especially aggravated, if they be God's servants oppressed for religion: "For the oppression of the poor, for the sighing of the needy: now will I arise, saith the Lord, I will set him in safety, from him that puffeth at him" (Psalm xii. 5). The proud persecutor doth little think of the godly, that any power he hath can do anything to help him; therefore mocketh at all his hopes: therefore, when God hath exercised the godly for a while, he will arise, &c. I say the sin is aggravated by the innocency, the holiness, the usefulness of the party oppressed; when fitted to glorify God, and do service to the public, and disabled to the prejudice of both.

5. It is the highest impiety to fetch power and advantage from any ordi

nance of God to commit it: "Then saith Pilate unto him, Speakest thou not unto me? Knowest thou not that I have power to crucify thee, and I have power to release thee? Jesus answered, Thou couldest have no power at all against me, except it were given thee from above; therefore he that delivered me unto thee hath the greater sin" (John xix. 10, 11). Courts of justice, that should be sanctuaries and places of refuge to oppressed innocency, they make slaughter-houses and shops of cruelty. When pretexts of laws and justice are used to colour the oppression and persecution of innocent, useful persons, this makes it more odious in the sight of God.

USE I.-Oh! pity the oppressed: "To him that is afflicted, pity should be showed from his friend; but he forsaketh the fear of the Almighty" (Job vi. 14). The men of Keilah thought of delivering up David, because they feared not God (1 Sam xxiii. 11. 12). But men have no fear of God, but too much fear of men. When God is angry, God will suffer none to help: "Lover and friend hast thou put far from me, and mine acquaintance into darkness" (Psalm lxxxviii. 18); "He that is ready to slip with his feet, is as a lamp despised in the thought of him that is at ease" (Job. xii. 5). Sensuality will make us forget the afflictions of others : They lie upon beds of ivory, and stretch themselves upon their couches,

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and eat the lambs out of the flock, and the calves out of the midst of the stall; that chant to the sound of the viol, and invent to themselves instruments of music like David; that drink wine in bowls, and anoint themelves with the chief ointments; but they are not grieved for the afflictions of Joseph" (Amos vi. 4, 6). Scruples of conscience through difference in religion: "How is it that thou, being a Jew, askest drink of me?" (John iv. 9.) Therefore we should pity others; we have God's example: "God that comforteth those that are cast down" (2 Cor. vii. 6).

Samuel

USE II.-Keep from oppression, let us be far from this sin. professeth his innocency: "Behold here I am, witness against me before the Lord, and before his anointed. Whose ox have I taken? or whose ass have I taken? or whom have I defrauded? whom have I oppressed? or of whose hand have I received any bribe to blind mine eyes therewith? &c. And they said, Thou hast not defrauded us nor oppressed us" (1 Sam, xii. 3, 4).

Motives:

1. God will right the wrongs of the oppressed: "Rob not the poor, because he is poor, neither oppress the afflicted in the gate; for the Lord will plead their cause, and spoil the souls of those that spoiled them" (Prov. xxii. 22, 23); "For their Redeemer is mighty, he shall plead their cause with thee" (Prov. xxiii. 11). It belongeth to him as supreme Judge and mighty potentate: "If thou seest the oppression of the poor, and violent perverting of judgment and justice in a province, marvel not at the matter; for he that is higher than the highest regardeth, and there be higher than they" (Eccl. v. 8). Who can break the power of the greatest? The poor and indigent have none to own them, to resent the things done unto them; but God, who is the supreme Lord, will not fail to own them. 2. Consider the injustice of such dealing, as being contrary to that rule of reason, Quod tibi non vis fieri, alteri ne feceris. Every man should do as he would have others do to him. Put yourself in their case. Take this rule quite away, and there is nothing so false, bad, cruel, that you would not be drawn to think, or say, or do, against your brother. Uncharitableness, and want of sympathy with us in our troubles, much

more insulting over us in our miseries, we look on it with detestation; and shall we oppress and afflict others when we have power so to do? Those that profess themselves Christians, should be far from this sin.

Means:

1. The fear of God should bear rule in our hearts: "For destruction from God was a terror to me; and by reason of his highness I could not endure" (Job. xxxi. 23); “Ye shall not therefore oppress one another, but thou shalt fear thy God, for I am the Lord your God" (Lev. xxv. 17). We should be afraid to do them injury, as if a strong party able to repay injuries were ready to be avenged upon us for it.

2. Take heed of envy, covetousness, pride, revenge; these are ill councillors. Ahab envies Naboth's vineyard, and covets it, and that put him upon oppressing him. So, "He is a merchant, the balances of deceit are in his hand; he loveth to oppress" (Hos. xii. 7). So take heed of pride: "The wicked in his pride doth persecute the poor" (Psalm x. 2). So, when persons are of a revengeful temper, it will put them upon oppression and persecution for every fancied or supposed affront offered to them: the enemy and avenger go together (Psalm viii. 2).

3. Think of changes, that pride may not be without a curb, nor affliction without a comfort. It is the proud oppress, who are drunk with their wealth and outward prosperity. The Lord's people are not troubled by humble souls, that are sensible of their mutableness and frailty; but by those who little think of these things, and how hard it fareth with them that fear God.

II. Here are the persons to inflict it, "The proud."

DOCTRINE.--The proud are they that especially persecute the godly. Who are the proud?

1. Generally those that obstinately stand it out against God and the methods of his grace: "But they and our fathers dealt proudly, and hardened their necks, and hearkened not unto thy commandments" (Neh. ix. 16); and, "Yet they dealt proudly, and hearkened not unto thy commandments" (verse 29); "My soul shall weep in secret places for your pride" (Jer. xiii. 17).

2. More especially those that are too well conceited of themselves, seem by their affecting to meddle with things too high for them: "Lord, my heart is not haughty, nor mine eyes lofty, neither do I exercise myself in great matters, or in things too high for me" (Psalm cxxxi. 1); murmur under crosses, quarrel with providences, finding fault with all God's sayings and doings; trust in themselves that they are righteous (Luke xviii. 9); scoff at others for their godliness: "The proud have had me greatly in derision" (Psalm cxix. 51); " The wicked in his pride doth persecute the poor" (Psalm x. 2); ready to brawl on all occasions, "Only by pride cometh contention" (Prov. xiii. 10); would have all to stoop to them, are stiff in their opinions, boasters, lessening the gifts of others, impatient of admonition.

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3. The particular pride here mentioned, when men are high-minded, and trust in uncertain riches, drunk with their prosperity; so oppressing in their honour and greatness, as if they would trample all others under foot, and crush them at pleasure. These are merciless and pitiless, disdain the poor, whatsoever presence of God they have with them: "Our soul is exceedingly filled with the scorning of those that are at ease.”

SERMON CXXXV.

VERSE 123.-Mine eyes fail for thy salvation, and for the word of thy righteousness.

In the former verse, David spake as one under oppression; here he setteth forth his longing and waiting for deliverance. In the words we have,

I. The act of faith, together with the object of it, His eyes were to the salvation of God.

II. The defect and weakness of his faith, and God's delay, implied in the occasion of it, "Mine eyes fail."

III. The ground and support of his soul in this exercise, "The word of thy righteousness."

By salvation is meant temporal deliverance: his eyes were to this salvation; that is, he did with faith and patience wait for it. But, in waiting, his eyes failed; that noteth some deficiency and weakness. But his support, during all this, was the word of God's righteousness; that word wherein God promised salvation and deliverance to them that are oppressed. And he calleth it the word of his righteousness, because he is one that kept it justly and faithfully; as if he had said, 'Surely God is righteous, and is no more liberal in promises than faithful in performing; therefore, though mine eyes even fail, yet will I keep looking and longing still for his salvation.'

I begin with the ground of his faith, and the support of his soul, which is the word of promise.

DOCTRINE.-That God's word, wherein he hath promised deliverance to his suffering servants, is a word of righteousness.

There are three things in the promise, veritas, fidelitas, justitia, fidelity, faithfulness, and righteousness.

1. Veritas, sincerity, or truth in making the promise, according to which God doth really intend and mean to bestow what he promiseth. For "God is not a man, that he should lie; neither the son of man, that he should repent: hath he said, and shall he not do it? or hath he spoken, and shall he not make it good?" (Num. xxiii. 19.) To lie is to speak a falsehood with an intention to deceive; this cannot be imagined of God. What need hath he to court a worm, or to mock and flatter us into a vain hope? what interest can accrue to him thereby? Yea, the purity of his nature will not permit it: "In hope of eternal life, which God, that cannot lie, promised before the world began" (Titus i. 2). He will as soon cease to be God as cease to be true; for his truth is his nature, he is truth itself. Man, that is mutable, and hath an interest to promote by dissembling, may put on a false appearance, and speak what he never meaneth; but God cannot do so, for he is truth itself, essentially so in the abstract, can admit of no mixture, though creatures may. Light itself admitteth not of any darkness; but, as it is in subjects, so it doth. But God is truth, and in him is no falsehood at all. Now, of all lies, a promissory lie is the worst ; it is greater than an assertory lie. An assertory lie is when we speak of a thing past or present otherwise than it is; a promissory lie is when we promise a thing for time to come, which we never intend to perform. And this is the worse, because it doth not only pervert the end of speech, but defeateth another of that right which we seem to give him, in the thing

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