A brief commentary upon the CIII Psalme with the severall axiomes or doctrines therein conteined [sic], and uses thereupon inferred.

Uses.

Here 1 we see David takes it for granted that at all times there are men oppressed, and those not a few; seeing he speaks not of one or of some, but of all. And this the experi∣ence of all times (since men began to multiply upon the face of the earth) plainly shewes. If therefore in these last and dangerous times, and as it were the dregs of the world, there be many such, it is not to be wondred at. Eccle. 5.8. Indeed it is strange, that a man, to whom reason dictates the summe of the law and the prophets (that every man should doe as he would be done unto) and much

more that a Christian man, notwithstanding so many dehortations and threatnings, so many examples of Gods judgements against oppres∣sours in Scripture, yea so many precepts & ex∣hortations to defend, relieve, & do good to o∣thers, should yet wrong and oppresse his bre∣thren. But if we consider how great covetous∣nesse, pride, envy &c. reignes in many men, and with all what reasons & good ends God hath, for which He is pleased to permit oppression so farre as He doth, and not altogether to hin∣der it, as by his omnipotency He could: we shall see it is not without cause, that David here takes it for granted, that there alwaies have been, are, and will be oppressours, and men oppressed by them.

2 This also is by David here presupposed, that there is no oppression, but that God sees: other∣wise how could He execute righteousnesse & judgement for all that are oppressed? Thus Psal. 10.13, 14. Wherefore doth the wicked (that is the oppressour or persecutour, v. 2.) blaspheme God, saying in his heart, Thou wilt not require it? Thou hast seen it: for Thou beholdest mischiefe and spite, to requite it with Thy hand; the poore committeth himself unto Thee, for Thou art the helper of the fatherlesse. If God did not see both what the oppressour does, and what the poor

orphane suffers, he could neither requite the one, nor help the other. See also Psal. 94. where we have at large set down 1 The op∣pression practised by wicked and proud men, and their triumphing in it, vers. 3, 4, 5, 6. 2 Their blasphemy, that God did not see or regard it, ver. 7. 3 The refutation of it, vers. 8 &c. And Eccles. 5.8. He that is higher then the highest regardeth it, or, ob∣serveth, keepeth it in mind &c. In generall see Hebr. 4.13.

3 Wee see how God stands affected to oppression; viz. so, that He will execute righteousnesse for all that are oppressed, and judgement upon their oppressours. Gods patience animates many men to do wickedly, Eccle. 8.11. And hence they imagine God to be such an one as themselves, Psal. 50.21. And some of the heathen did hereupon deny Gods providence. But the wiser sort even a∣mongst them observing more diligently the event of oppression, were of another mind. Whence those common proverbs, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Gods mils grind slowly, but they grind small. and, Male parta, male dilabuntur &c. Much more should we, who have the Scriptures for it, undoubtedly beleeve, that God, howsoe∣ver He reserves in His own hand the time

(unknown to us) yet will most certainly (sooner or later) execute both righteousnesse, and judgement for all that are oppressed.

This then should terrifie oppressours, if they be not altogether hardened in their sin. For 1 Let not them or theirs expect that they shall long enjoy goods so gotten. God will execute righteousnesse for the oppressed, in restoring to them their own, making the op∣pressours vomit up again the riches they have swallowed down, and pulling them out of their belly, Job 20.15. Neither 2 shall the guilt of their sin be taken away together with the gain of it: God will execute judgement also as well as righteousnesse. What judge∣ments remaine for them in this world we know not: but (without repentance) they are sure of the judgement of eternall damnation in the world to come. For how can they e∣scape? He Who hath taken upon him to ex∣ecute this judgement, is God: from Whose all-seeing eye they can not be hid, Whose almighty power they can not resist, Whose will concerning them (unlesse they be chan∣ged by repentance) is unchangeable. Now is the day of grace, when truly repenting of what they have done, and restoring what they have wrongfully taken away or detai∣ned, and for the time to come despising the

gain of oppression (Isa. 33.15.) they may obtain pardon. But if they slip this time; that succeeds, wherein every man shall be rewarded according to his works. And if he shall have judgement without mercy, who shewed no mercy; where shall the injurious and oppressour appeare?

This sinne of oppression hath many aggra∣vations. I shall insist onely upon those which are from the persons, both oppressed and op∣pressing.

1 The persons oppressed are commonly (as was shewed before) the poore, needy, strangers, orphanes, and such like miserable and helplesse persons: whom to oppresse is a violation not onely of the 8^th Comman∣dement, but of the 6^th also. See Isa. 3.14, 15. Mica. 3.1, 2, 3. From such even to take to pawn any thing of daily use (especially if it be not timely restored) is a sinne, Exod. 22.26, 27. Job 24.3. Yea not to give to such is damnable, Mat. 25.41. &c. How farre therefore is it from the duty of a Chri∣stian to oppresse such? The punishment hereof is described in generall Job 31.21, 22, 23. More particularly here God delights to render like for like; that both the oppressours themselves and all the world beside may see, both that it is His hand, and that His judge∣ment

is just. So Exod. 22.22, 23, 24. Prov. 22.16. Psal. 109. ver. 9, 10, 11, 12. compa∣red with ver. 16. So in the negative, as op∣pressours refuse to heare the voice of God and the poore, God also in like manner re∣fuses to heare their voice when they cry unto Him in their misery, Prov. 21.13. Mic. 3.2, 3, 4. Zech. 7.9, 10, 11, 12, 13. But of all that can be said or thought, that is the most ter∣rible Prov. 22.22, 23. where the spoilers shall be spoiled, not onely of outward things by men (as Isa. 31.1.) but of their precious soules by God. There may be many other aggravating circumstances in the persons oppressed; as in respect of their innocence, piety, sacrednesse, usefulnesse to the publique, relation to or well deserving of their oppres∣sours &c. But I instance in that which is most generall.

2 The persons oppressing are commonly (as Saint James observes cha. 2.6.) the rich and great men of the world; at least, great in comparison of the oppressed, as was said before. Which gives a double aggravation to the sinne. 1 In that they do it not for any need (though no need should make a man sinne) but either of extreame covetous∣nesse, or of pride, malice, envy, or of wan∣ton cruelty, or some such like devillish dis∣position.

2 In that their wealth, power, greatnesse &c which God hath given them to this end, that they might therewith de∣fend, relieve, and do good to the poore, they abuse to the quite contrary purpose, to mis∣chief, robbery, and oppression, and that of the poore.

Contrariwise, if base and mean men get the power into their hands to oppresse the great, rich, noble, and honourable; the op∣pression may be, and commonly is, in other respects yet farre worse on both sides.

1 In respect of the persons oppressed it is greater, both because the subject matter, or that whereof they are spoiled, is greater, and because such persons being reduced from one extreame to the other must needs be more sensible of it: And beside, they being by their education, experience, places &c more fit∣ted to glorifie God, and do service to the publique, are hereby disabled to the preju∣dice of both.

2 In respect of the oppressours, as it is more against nature and order (Isa. 3.5.) so it is commonly more insolent and cruell, and more contemptuous and despitefull to the persons oppressed. Asperius nihil est &c.

But for them, who either in themselves, or in those that are near and dear unto them,

are either already under oppression, or at least in imminent danger of it, here is abundant comfort, and armour of proof against all those afflicting and tormenting passions of feare, griefe, anger, envy, despaire, impati∣ence &c. Feare or dread of what they may suffer, grief or sorrow for what they suffer, anger and envy against the authours of their suffrings (their oppressours) despaire or im∣patience in respect of the continuance of their suffrings. Against all these it is enough to oppose as a full and sufficient ground of comfort the Doctrine here in hand, That the Lord executes righteousnesse and judge∣ment for all that are oppressed.

And 1 for Feare see Psal. 27.1. & 46.1, 2. & 56.3, 4. & 118.6. Isa. 51.12, 13. For what though they, who threaten to op∣presse, be mighty? The Lord that dwels on high is mightier: though they be crafty, He is wiser, and can take them in their own craf∣tinesse: though they be unjust, He is righte∣ous: though they be cruell, He is mercifull. His Power and Wisdome make Him able, His Justice and Mercy make Him willing to performe what David here affirms of Him. Therefore though the feare, whereby we draw nigh to Him for protection, and use all honest meanes for our safety (as Gen. 32.)

be lawfull and commendable: yet so to fear men as not to trust in God, or (which is worse) so to fear men as not to fear God, or to feare men more then God, and so to comply with them (affirmatively or negatively) in things displeasing to God, for feare of being op∣pressed by them, this is utterly unlawfull and unreasonable. See Matth. 10.26, 28, 31, 33. Revel. 21.8.

2 For them, who are already under oppres∣sion, & so in grief, sorrow or heavinesse there∣by, the comfort is the same: God, Who sees all their suffrings and hears their grones, yea Who as it were suffers together with them, & is afflicted in all their affliction, He will take the matter into His own hand and execute righteousnesse for them. Their right, though oppressed for the present, yet is not dead but sleeps: God can and will assuredly revive and restore it to them again with advantage, either in kind, or in that which is of better va∣lue, so that they shall lose nothing by the hand.

3 As this should moderate their sorrow and grief in respect of themselves or their friends, who are oppressed; so, much more should it refrain and quiet those more vio∣lent passions of anger, envy, and (as the ef∣fect of both) desire of revenge against their oppressours. For this is Gods part: He ex∣ecutes

judgement against oppressours, as well as righteousness for the oppressed. Ven∣geance is mine, I will repay, saith the Lord, Rom. 12.19. It is mine, not thine; & therefore thou oughtest not to revenge thy self: And, I will repay; therefore thou needest not. And woe to those oppressours that shall fall into Gods hands. If we consider the danger they are in, we had need to pity and pray for them, that God would forgive them and turn their hearts. But if they shall still persist in their sinne, yet however let us quietly com∣mit our cause to God, and rest assured, that as we shall be no losers, so our enemies shall be no gainers by oppressing us.

4 And lastly, if by reason of the long con∣tinuance of the oppressions that ly upon us, we be tempted either altogether to despaire of reliefe, as though it would never come (which is contrary to the prime act of faith and hope) or at least to be weary and im∣patient, as thinking it too long in coming, and so to say with him 2 King. 6.33. What should I wait for the LORD any longer? (which is contrary to that act or effect of faith and hope, that is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the patient abiding or expectance of the thing beleeved and hoped for, Heb. 11.1. Rom. 8.24, 25. as the LXX often translate

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) here is comfort against that also. God Who hath undertaken the thing best knows His own time (and His time is the best time) for executing both righteousnesse and judgement; and beyond that time He will not defer it. As the vision Habak. 2.3. so here the righteousnesse & judgement of God, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for a set or appointed time; but at the end it shall speake and not lie: Therefore though it tarry, wait for it, because it will surely come, it will not tarry. Though it tarry, it will not tarry: that is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 though it linger and stay some while before it comes, yet 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (non posterior abit as I may say) it will not come tardy, it will not come after the appointed time, nor after the due and fit time. And he that beleeveth, will not make hast, Isa. 28.16.

Lastly here is a ground of Exhortation to all men in generall, that every man in his place and calling would imitate God in ex∣ecuting righteousnesse and judgement for all that are oppressed. Chiefly it concernes ma∣gistrates, as being Gods deputies and mini∣sters for this purpose especially. But it ex∣tends also to masters of families within their bounds of domesticall government: Yea to pri∣vate men also, in such acts hereunto conducing, as belong to them; as by way of testimony,

solicitation, or other assistance to the party oppressed, or as the magistrates instruments for execution of his office herein.

Notes

• Instr.
• Repr.
• Consol.
• Exhort.