NATURE INVERTED, OR, Judgement turned into Gall.  
DELIVERED IN A SERMON At the Cathedral Church of St. Peter in York, upon Monday the 18th of July, 1670. being the Summer Assize held before the Right Honourable Baron Turner and Baron Littleton; The Right Worshipful Sr Philip Monckton Knight being then High-Sheriff of Yorkshire.  
By James Johnson Bachelor in Divinity, and Fellow of Sidney-Sussex College in Cambridge.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ignat. Epist. ad Trall.  
CAMBRIDGE, Printed by John Hayes, Printer to the University, for Samuel Simpson Bookseller in Cambridge, 1670.   
Amos 6. 12. Shall horses run upon the rock? will one plow there with oxen? for ye have turned Judgement into gall, and the fruit of Righteousness into hemlock. 
THis proverbial speech among the Jews (the like to which, as Osiander 
in loc.  relates, they have among the Germans) used to express a thing difficult or impossible, seems at the first view, as difficult as the thing it expresses; and though it be a stile very suitable to the Prophet, who was a herd-man of Tekoa, to speak of Horses and 
ch. 1. 1.  Oxen, yet there seems to be as incongruous a connexion of that which is joined with them: for what coherence is there betwixt Horses and Judgement; betwixt Oxen and Righteousness? or what dependence 
Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ci●m femollas ineunt. nihil à ment Prophete alienius, Drusius.  betwixt running upon a rock, and turning Judgement into gall; betwixt ploughing with Oxen, and turning the fruit of Righteousness into Hemlock? The strangeness of which connexion according to the several aspects it bears, hath administered as divers and strange apprehensions in the judgements of those that have ploughed with their heifers to find out the riddle.  
1. Some straining the words so far, as to interpret them to be a prediction of the rejecting of the Jews, and election or taking in of the Gentiles; the Jews being those, that like untamed heifers, would not submit their necks to the yoke of God's law, which was as difficult for that stubborn and stiffnecked people to do, 
in loc.  as for the wild ox (of which S. Jerome 
Quecirca Christus repudiatis Judaeis jugi evangelici impatientibus, q asi bubalis, elegit Gentes quasi bones cicures & domites, dixitque illic tollite jugum meum super vos, v. Ruper. à C. à Lap. cit. in l.  understands this place) to plow upon the rocks; and therefore Christ rejecting these, makes choice of the Gentiles, a people of a more tame and gentle nature, to bear his Evangelical yoke, and to them he says, take my yoke upon you.  
2. Others conceive the Prophet by these words to express the Israelites ineptitude and unfitness for the performance of any good that was required of, or expected from them. They were like the Prophet's girdle hid at Euphrates, marred; or like the pin in Ezekiel made of the vine, useless, and good for nothing; they were (as the Psalmist speaks) wise to do evil, but to do good, they had no understanding. The ox knew his owner, & the ass his master's crib, but Israel 
Jer. 13. 17. Ezek. 15. 3. Telluris in. utile pondus.  did not know, this brutish people did not understand. They misunderstood, or neglected their duty, and were as unskilful in the choice, as unfit for the performance of it; their choice and wishes being like those of the horse and ox, mentioned by the Poet, Optat ephippia bos piger, optat arare caballus. And therefore to these creatures, the Prophet compares them, it being as impossible for them to do well, or run in the ways of Obedience, as it is for Horses to run upon the rock, or one to plow there with Oxen.  
3. Others apprehend the words as a reproof of their folly, in that they thought to advance themselves, or establish their kingdom by idolatry, oppression, and the like, mentioned ch. 4. which was a course as foolish, as a horses running upon a rock, and as fruitless, as ones ploughing there with oxen. As though the Prophet had told them, how agreeable soever wickedness was to their nature, yet it was contrary to their design; they made use of very unlikely means to promote their ends; they were so far from advancing themselves by impiety, that they took the readiest and most compendious way to effect their ruin. They that think by fraud and injustice, by oppression and violence, by rapine and other wickedness to lay the foundation of their greatness, do thereby undermine those very foundations which they lay; they cannot set upon a more speedy and effectual way of destroying themselves, than by practising such attempts upon others.  
4. Others understand the words as a reproof of their gross security, and sottish stupidity, in that they thought, notwithstanding their sins, God upon the account of his Covenant, was bound to be propitious to them, and to load them with his benefits; they looked that themselves (like gideon's fleece) should be wet with the dew of heaven's blessing, though all nations about them, were but as dry ground: Because God entered into league with their Fathers, they therefore expected the benefit of that covenant, though they did not perform the condition of it. The Prophet at once refutes their folly, and condemns their impiety, telling them God could be unmindful of that Covenant, seeing they on their parts had so heinously broken it; and whilst they were such stupid and senseless rocks, he could no more run on in the way of blessing, and doing them good, than horses could run on a rock, or one plough there with oxen, for they had turned judgement into gall, and the fruit of Righteousness into hemlock, he therefore must deal accordingly with them, he will recompense them according to their doings. The divine Nemesis will retaliate to men according to their offences. The secure sinner shall not always go unpunished, but receive the effects of his sin, adequate to the nature of it. As I have done (saith Adonibezek) so hath God 
Judg. 1. 7.  requited me. And though the Jews here might think to escape better, and compound with God for their sins, and hope by their numerous sacrifices, and ceremonious worship to propitiate that Deity they had displeased, yet God tells them, though ye offer me 
ch. 5. 22.  burnt-offerings, and meat-offerings, I will not accept them, neither will I regard the peace-offerings of your fat beasts. Take thou away from me, the noise of thy songs: for I will not hear the melody of thy viols. But let judgement run down as waters, and righteousness as a mighty stream.  
5. Others think the words to be an exprobration of 
Vincere consuetudinem dura est pugna.  their accustomed courses in sin, they had been so long enured to the practice thereof, as it was now difficult or impossible for them to lose the habit. Can the Ethiopian change his skin, or the Leopard his spots? then may ye do well, that are accustomed to do evil. Can horses run upon a rock, or one plough there with oxen? Then may ye execute justice, that have turned judgement into gall; and do uprightly, that have turned righteousness into hemlock.  
6. Others take the words to be a denunciation or threatening of the divine judgement, which should unavoidably overtake them. It is as impossible for such sinners, as you are, to stand out God's judgements, and go free, as 'tis for horses and oxen to run, or plow on a rock. Which judgement some conceive to be either,  
1. General, in the unsuccessfulness of their affairs and undertake, wherein their labours should be as fruitless, and endeavours as successless, as a horse or ox's running or ploughing upon a craggy rock. According to that threatening in Deut. They should be cursed 
Deu. 28. 16, 17.  in the city, and in the field, in their basket and in their store, in their going out, and in their coming in. Quicquid calcaverint, spina fiet. Nihil eorum (as Mercer) quae acturi sunt, sit illis successurum, ut si quis per rupes equum concitet, aut art in rupe bobus, quod frustrà & 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. S. Cyril. Alex. in l.  sine fructu fecerit. Or else,  
2. A particular judgement by destruction from their enemies, either the Assyrians, as S. Cyril, or other Adversaries, as Arias Montanus thinks, who, as 'tis in the preceding verse, should smite the great house with breaches, viz. their Kings and Princes, Judges and Nobles, or (as some understand it) the Priests and Levites, or (as others extend it) the whole ten Tribes of Israel; and the little house with clefts, viz. the lower and inferior rank of people (as Albert. Mag.) or the laity among the Israelites (as Lyra) or the two Tribes of Judah and Benjamin (as Drusius and Grotius) the destruction of the Great House (according to the latter of these) being referred to the time of Salmanassar, as that of the little one is to the army of Sennacherib.  
And now though the Israelites might boast of their power and strength by reason of Jeroboam their Prince, who had gotten great victories, and enlarged the Territories of their Kingdom: yet (as 'tis v. 13.) they rejoiced in a thing of nought, for the courage and strength and success of their enemies should be such, that they should besiege their gates, beat down their strong holds, and lay their palaces in the dust. The City (in which they might hope to take sanctuary) should be delivered, with all that was therein; the city or hill of Zion wherein they were at ease, or the mountain 
v. 8. v. 1.  of Samaria wherein they trusted, and the rocks in which they placed their confidence, should be so brought down, and as it were leveled by their enemies, that even in a literal sense horses might run, or oxen plow there. Which effects would not seem strange to them, if they did but consider their sins, the cause thereof, which were more strange and monstrous.  
Thus when Judgement and Righteousness the two bulwarks of a Nation are thrown down; when men change the order and nature of Justice and equity into that which is most opposite and contrary thereto, 'tis no wonder if God for their punishment change the very order of nature, and to make his judgements wonderful (as is threatened, Deut. 28.) cause through a multitude of enemies, even horses to run upon a rock; and men to plow there with oxen.  
7. Others judge the words to be a complaint of the Prophet's unsuccessfulness in his reproofs which were frustrated by them. They were become so degenerate in their principles, so depraved in their practices, so stupefied in their minds, and so hardened in their hearts, that his words were but as thrown against a rock, or as water spilt upon the ground; rebuking of them, was as if one did sing a song to a deaf man, so that instead of reprehending them, he is ready to reprove himself, for that mispense of labour that was cast upon those, who were so desperately corrupted, that they turned all the good presented to, or bestowed upon them into evil, so that his endeavours herein were as successless as a horses running upon the rocks, and as ineffectual as ones ploughing there with oxen.  
8. Lastly, Others look upon the words as a charge drawn up against them for their grand injustice and cruelty, in that they had overturned all law and right, and were become such monsters therein, as if they had changed the very order of law and nature; They had so corrupted all judgement, overthrown all right, undermined all law● that thereby (as the Psalmist speaks) all the foundations of the earth were out of course: for they did not only privately swallow up the needy, and 
Ch. 8. 4.  make the poor of the land to fail, endeavouring to buy the poor for silver, and the needy for a pair of shoes, making also the Ephah small, and the shekel great, and falsifying the balances by deceit; but they did publicly afflict the just; they took a bribe, 
Ch. 5. 12.  and turned aside the poor in the gate (the place of open and public judicature) from their right. They turned judgement into wormwood, and left off righteousness 
Ch. 5. 7.  in the earth; or (as the Prophet here expresses it) they turned judgement into gall, and the fruits of righteousness into hemlock, they made that which in itself is sweet and pleasant, as nauseous and distasteful to God, as gall and hemlock are to the tastes of men.  
In which charge drawn up against them may be considered,  
1. The specification of their Sin.  
2. The nature and quality of it.  
1. The Specification of it. The Prophet thinks it not sufficient to tell them only they are sinners, but charges that sin upon them, for which they are most notorious. Discourses at large and in general, seldom make impression upon any in particular; generalia non pungunt: Such a reproof is like the flourishing or brandishing of a sword in the air, none is pierced or wounded by it; a close and particular application is requisite for conviction; as in the course of the law general accusations will ground no actions, for if a man be accused, 'tis not sufficient to say he is a malefactor, but he must be charged with particulars; so the Prophet according to that method, when he arraigns these sinners here, he frames an indictment against them of notorious and personal offences. Men generally take great exceptions against this kind of dealing, especially they that are in power and authority, such as those against whom the Prophet here draws up his accusation, which notwithstanding is not stifled by any awe of their power, or suppressed by any fear of their greatness. If they be great, he is the messenger of one that's greater, and therefore if they be bold in sinning, it well becomes him to be so in reproving. Those that are advanced above the ordinary pitch of men in the world, think the addition of their outward fortune (which is often all the worth they have to boast of) must exempt and privilege them from the rebukes which come from those that in any secular respect are below them; accounting it a diminution of their greatness to be taxed with any crime, as though the reproof of their sin were a greater dishonour, than the commission of it.  
It is the folly of men that they had rather be flattered in their vices, than reproved for them, especially if they be so notorious as the world takes notice of them. These magistrates here could happily have been content that the Prophet had inveighed against some other sin, wherein they had not been concerned, thereby to justify themselves in their own eyes, whilst they heard others condemned for that, of which their own thoughts proclaimed them guiltless; but when he comes so close unto them, as to touch their guilt, and thereby to gall their conscience, this proves as bitter and distasteful to them, as their injustice and oppression did to others.  
Such like entertainment this kind of dealing had from Ahab, who upon that account esteemed Elijah 
1 Kings 21. 26.  his enemy, and for the same reason was so incensed 
1 Kin. 22. 8.  against Micaiah, as he could not endure him. The Galatians entertained hard thoughts of Saint 
Gal. 4. 16.  Paul for it, and looked upon him as their enemy because he told them the truth. The mistaken world counts it love and respect to forbear reproof, and hatred and ill will to tell men their faults; 
Satius est solem non lucere, quam Chrysostomum non docere. Psal. 141. 5.  But David who knew how to make a better estimate herein, counts such his chiefest friends, Let the righteous smite me, it shall be a kindness, let him reprove me it shall be an excellent oil; and Solomon his son confirms the same, Faithful are the wounds of a friend; and God himself hath made this not 
Prov. 27. 6.  only a part of our duty, but a sign of friendship and amity, thou shalt not hate thy brother, thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him. Peccata permittere non est mansuetudo, 
Leu. 19 17  sed crudelitas; to cut and lance apostemated wounds and fretting sores, 'tis not cruelty but mercy. As he 
Recede à me in quit languidus lethargicus, ob●cero te, recede à me. S. Aug. de verbis Dom. secund. Joan. ser. 59  that binds a man in a frenzy, or awakens one in a lethargy, though he troubles both, yet he shows more mercy, than disquiet to them. Ligatur phreneticus, stimulatur lethargicus, ambo offenduntur, sed ambo diliguntur. And how unwelcome a messenger soever the Prophet might be to these here, or how disgustful his messge, yet he is so far from flattering them in their greatness, or soothing them in their vices, that on the contrary he points out unto them the deformity of their vices, and the stain of their greatness, even their injustice and oppression, that they had turned judgement into gall, and the fruits of righteousness into hemlock.  
2. Which leads, secondly to the consideration of the nature and quality of their sin, which is of great extent, and like the sin of our first parents, hath many others included in it. This is  
1. Inversio naturae, an inverting and changing of nature itself; This is to alter the essence and being of things; to reduce the creation, as much as is possible, into its Primitive Chaos and confusion; to take away all distinction of right and wrong; to call evil good, and good evil; to put bitter for sweet, and sweet for bitter, darkness for light, and light for darkness; 'Tis to make Candida de nigris, & de candentibus alba. 'Tis a stranger inversion of nature than for horses to run, or oxen to plow upon a rock. God hath imprinted in the natural consciences of men notions of right and equity, and he blots out, and obliterates these, that make so strange a metamorphosis, as to turn judgement into gall, and righteousness into hemlock. This is  
2. Abusus legis, an abuse of the law. Which is abused  
1. By a bare pretence unto it, which is a crime so much the greater, by how much it does the more closely lurk and shroud itself under that which is intended for its prevention, thereby making the law a partner with it in the transgression. Such cunning oppression under the specious colour of justice, is one of the greatest dishonours can be laid upon the law, which yet is most commonly done by those that pretend to be the chief preservers of it, who instead of being instruments of justice, become engines of cruelty, which they act the more safely and securely, because under a pretence of equity, being herein like the bush or bramble in the Fable, that, instead of sheltering the sheep from the storm, tears the fleece from it; such greedily feed upon other men's wants, live by other men's losses, and as the common soldier complained against Pompey, miseriâ nostrâ magnuses, they grow great by other men's miseries. It was one of the aggravations of injustice that Saint Cyprian complained of in his time, that 
Ad Donat. l. 2. Ep. 2.  inter leges ipsas delinquitur, inter jura peccatur, nec innocentia illic, ubi defenditur, reservatur. As there is no impiety like that impiety that is committed in God's sanctuary, so no injustice like that injustice whereby men in the midst of laws sin against law, and do injustly in the Courts of Justice.  
To erect an high Court of pretended Justice to condemn Royal innocence, is so much the greater injustice, by how much under that disguise it would appear to be the less. Pretences of justice alter not the nature of actions, though they may set a fair gloss upon them: The Devil is not at all the better for appearing in Samuel's mantle; no more are men's fraudulent actions for having the law as a cloak to cover them; by the help of which they generally arrive at a greater height and perfection of wickedness, than they could otherwise attain to. Under the protection of this, a crafty pleader, like Tertullus, will argue any thing injuriously; a spiteful prosecutour, like Sanballat, will suggest any accusation falsely: a confident witness, like those against Naboth, will swear any thing boldly: a tame or heedless jury, like the Jews against our Saviour will swallow down any thing rashly and inconsiderately: a craving Scribe, or corrupted Officer, like him in the Gospel that writ fifty for an hundred, will for a tacit bribe foist in any thing secretly and unjustly: by reason whereof, though the Judge in these cases be not like Felix that expects a reward privately, but administers justice without by respects and impartially, yet can he scarce hinder (though he may complain as Dioclesian the Emperor, that pessimis servis cautus & optimus venderetur imperator) but that justice will sometimes be perverted, and judgement turned into gall.  
2. The law is abused by an unnecessary use of it, when men bring trifling and frivolous suits, not worthy the Magistrate's cognizance to the Judgement seat; so that let the judgement be what it will, it must needs in some measure prove gall to the parties concerned in it; for even he that gets the conquest by so chargeable a remedy, shall thereby be a loser; a man's relief by such means being heavier than the injury it removes; for it often happens, as he in the story said, ut tu victrix provincia plores. In which cases such may have cause to answer the congratulations of their friends, as Pyrrhus (in Plutarch) did his after he had gotten two famous victories over the Romans, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if they should get 
In vita Pyrrhi.  a few more such victories, it would be to their utter ruin. And if such quarrelsome and contentious spirits (with whom there is no more ado, but a word and an action, a trespass and a process) will not be so favourable to themselves as to forbear such trivial actions, it were well if Judges would take Gallio's course, and drive such actors from the Judgement seat. We go not to the Physician for every ail, and small distemper, no more should we to the law for every petty quarrel and slight offence.  
It's a strange opinion that hath possessed the minds of many (not to say most) men, that when they please they may sue for their own, and lawfully contend for their right, and he is accounted a good and just man that seeks after no more: but if this be universally understood, and in all cases, it will not hold true. For the rules of equity as well as of Christianity oblige us to yield oftentimes in such things wherein by law we might stand, and to forgo such things which by law we might require, without which equity, justice and peace could not consist. Equity hath a power of overruling, that liberty which the law gives, and enjoins us in many cases to recede from our right for the upholding and preserving either of public peace or private. And therefore they that always make use of the law to get their own, are not so just, as they would seem to be, for that which is done by law, is not always justly done. Quod jure fit, non semper just. To go to the law for trifles; so likewise to steal law upon others, and surprise them unawares; or to make use of the law as the first remedy of justice, which is ordained to be the last; or to enter suits before any overtures of peace and agreement be made, whereby many are forced into the Courts, that would willingly satisfy by private order, as much or more, than they are compelled by public. Such proceeding is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not justice but extremity; for as to make use of the law for a cause sufficient, and where right is denied, is justice and equity; so to make use of it for trifles, and when other remedies may be had, is extremity, and so an injury.  
3. The law is abused by an undue suspension and suppression of it, which likewise is a perverting of justice, and turning judgement into gall, for suppressing of the law is oppressing of those that should be preserved by it, and according to the Jewish proverb, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pernoctante judicio, cessat judicium. When waters are stagnant, they presently cause a stink and putrefaction, and when the law is stopped in its course, the streams which should run down like a river, prove like the waters of Marah, bitter and unpleasant. Currat lex (as an eminent Judge of our own nation once answered the letter of some great Lords writ in behalf of their friend) or according to the Emperor's Motto, Fiat justitia, pereat mundus; let the law have its course and justice be done, be the consequents or parties concerned in it what they will.  
There are two usual obstructours of the law, fear and favour, neither of which must stop its passage.  
The greatness of any must not cause fear in those, to whom the inspection and execution of the law is committed. Deliver him that suffereth wrong from 
Ecclus 4. 9  the hand of the oppressor, and be not faint hearted, when thou sittest in judgement, says the wise son of Sirach.  
Fear regards more the greatness of the person, than the nature of the cause; to prevent which Jethro advises Moses to employ such in judicial affairs, as were men of courage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strenuous and undaunted, and God himself forbids the magistrate to fear the face of man, for the judgement is God's. It was a valorous resolution of Papinianus, that chose rather to die, than to excuse the parricide of the Emperor Antoninus Bassianus. And it was no less heroic act of those Catholic Bishops who being charged by the Arrian Emperor to condemn Athanasius, both without witness, and unheard, would rather hazard their estates, than by fear be betrayed to do that injustice.  
Favour is another obstructer of the law, which when it is observed, judgement must needs be perverted. Accept no person against thy soul, & let not the reverence of any man cause thee to fall, as that wise 
Ecclus 4. 22.  man advises. It was a strange message that Agesilaus the Lacedaemonian Prince (a man otherwise justly renowned for his good government) wrote to some Justice or Officer of state in favour of Nicias; Niciam, si insons est, dimitte, si sons, meâ causâ dimitte, utcunque dimitte. If Nicias be not guilty dismiss him; if guilty, yet for my sake dismiss him: however let him be dismissed. But as the law (which is the dumb magistrate) is made without respect of persons, so should the magistrate (which is the speaking law) execute it without favouring of them, punishing a grand oppressor, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  as well as a petty purloiner, an haughty adulterer, as well as an inferior debauched person, and laying the law to a great Recusant, as well as to a poor schismatic or separatist; and if such great ones were made examples of justice, and the laws not suppressed out of fear or favour to them, such severities would strike more awe & terror into transgressors, than the punishing of an hundred underlings, and inferior persons. Such should have no more favour showed them than what Galba Governor of Arragon in Spain (the same as some think that afterward was Emperor of Rome) did to a condemned Gentleman that entreated he might not die the death of ordinary malefactors: he offered him only this privilege, that waving the common gallows, he should have one made higher, and if he would carved and painted too.  
4. The law is abused by a too severe execution of it, when the extremity of it is prosecuted against any, that perhaps have done something contrary to the letter of the law, but not violated or contradicted the end of it, or intent of the law giver; in which cases if rigour should always be used, laws which are intended for the behoof, and benefit, would by such severe construction become the bane and ruin of humane society; and judgement which of itself is sweet and pleasant, by such forcing and straining it, would be turned into gall and bitterness. Wring of the nose (says Solomon) bringeth forth blood, and by wring of the law, and making it a nose of wax to bend to the humour of every inconsiderate prosecutour, forceth blood, and thereby rather contracts a guilt, than takes any away. Our laws are not like Tiberius or Caligula's decrees, which were termed furores, non judicia; and therefore are they not without great necessity to be executed (as Draco's were said to be written) in blood; for by such proceedings summum jus, would be summa injuria. To prevent which not only ours, but all well governed polities, have given some power, more or less, into the hand of the Magistrate, even in those Courts that were (as one speaks) strictissimi juris, according to the exigency of circumstances, and variety of occasions to qualify and mitigate something of the severity of laws by the rules of equity; wherein appears the great wisdom of Lawmakers, who though they wisely foresaw the mitigation of the law, to be as necessary and requisite, as the severity of it, yet because of the proneness of all men to offend, thought it fit to express the extremity plainly and literally, thereby to keep men within the compass of obedience; but to leave the mitigation to the discretion of the magistrate tacitly and secretly, thereby to moderate rigour into equity: which is so far from evacuating the law, or perverting justice, that it rather establishes and confirms it; for equity being of the essence of all laws, it must either be directly expressed, or implicitly understood in them. These two have such near and close dependence upon each other, that like Hippocrates' twins, they live and die together; for (as the Philosopher speaks) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The nature and essence of a law consists 
Arist. Eth. l. 5. c. 10.  not in letters and syllables, but in the scope and intention of it. Mens legis est ipsa lex; and therefore for any by a cunning and sinister construction, by a forced 
Orat. pro A. Caecina. Scriptum sequi, calum 〈◊〉 is esse; boni judicis, voluntatem scriptoris, auctoritatemque defeudere, etc. Id.  and indirect interpretation either of laws or actions, per verborum aucupia, & literarum tendiculas (as Tully speaks) to protect injury, or wrong innocence, is to make the law, which is intended for a fence, become a snare, and to oppress that innocency, which it should protect.  
3. This sin of injustice and oppression, or turning judgement into gall, is contemptus authoritatis; it is an implicit contempt both of that divine and humane authority, by which laws are constituted. It is aspitting defiance in the face of Magistrates, and contemning of that power wherewith they are invested, which they who are guilty of such practices, think to elude, by outwitting the law, and those that sit to judge according to it. And such how do they hug themselves in their private recesses, and inwardly applaud the dexterity of their wit, which is able to contrive the gaining of so great a conquest, as to make Magistracy itself accessary to their practices. Such, they deal with the Magistrate, as the Jews with our Saviour, suffer a scarlet robe to be put on him, and crown him with ensigns of authority, only that he may thereby become a more ready object of scorn and derision. And what greater opprobrium can be offered to the Magistrate, than not only to nullify and evacuate his power, but to render it contemptible and ridiculous.  
But the contempt rests not here, it rises higher still, and reaches not only to the Judge's seat, but to the Throne of the Almighty, and sets a mark of contempt and brand of infamy upon the several attributes of God, both his wisdom, and power, and mercy, and justice: for he that by fraud, or violence, or other indirect means (though under the covert of the law) invades or usurps upon the rights of another, does, so far as in him lies, without any warrant, frustrate and annihilate the gifts of God, and takes upon him to thwart and contradict his most wise Providence, setting up himself, as it were, in God's stead, and dethroning him, to erect and establish a new order of providence of his own, thereby reproaching his wisdom, as though God had not wisely enough dispensed his blessings; questioning his power, as though he were not able to maintain the injuriously oppressed against a furious adversary; impugning his mercy, as though he would not suffer God to bestow his largesses, but upon whom himself shall please; and impeaching his Justice, as though God would not take notice of, & repay those wrongs which are done upon the earth. And thou that, by a plea of judgement, dost these things, thinkest thou, that thou shalt escape the judgement of God? no, they that honour him shall be honoured, but they that thus contemn him, shall be contemned by him.  
4. Lastly, this turning of judgement into gall, is, Frustratio expectationis divinae, a frustration of God's expectation: God looks for grapes, but behold they bring 
Ver. 32, 33.  forth wild grapes; so that (as it is, Deu. 32.) their vine is of the vine of Sodom, and of the fields of Gomorrah: their grapes are grapes of gall, their clusters are bitter, their wine is the poison of dragons, and the cruel venom 
Chap. 5▪ 7.  of asps; or as the Prophet Isaiah expresses it, God looks for judgement, but behold oppression, for righteousness, but behold a cry; where by an unhappy mistake, they change (as the sacred language hath it) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, instead of grapes, they bring forth thorns, and thistles instead of figs. They that are in authority should not be as the fruitless figtree that frustrated those expectations that were raised about it; nor as Jotham's bramble to rend and tear those that hope to find relief under their shadow. When any are put into offices of trust, or places of power, it is not to this end, that they should bear rule & sway over others at their pleasure but that they should be a succour & help to those that stand in need of, seek to, & depend upon them for their aid. God endues them with that power which others want, that they may make use thereof, to help those to right, who have not power to help themselves; and when any shall so far abuse this power, as to make use thereof to contrary ends, and instead of helping the injured to right, to take it from them; instead of being a refuge to them from the oppressor, themselves to turn oppressors, it is an high provocation and indignity offered to him, to whom they stand accountable for that power they have received from him, and who expects some proportionable returns to be made unto him, and if they be made contrary to his expectation, how direful and sad will the account be? what a strange reckoning will the rich steward make, when God shall at last (as assuredly he will) require of him an account of his stewardship? Behold, thou hast given me five talents, and I have made them ten; and when the question shall be put, how, or by what means? what a strange and unaccountable return will it be to say, I have unjustly and injuriously robbed from my fellow-servants those few talents which thou gavest them: I have gained thus much by my violent maintaining a cause which thou hatest, and which my own conscience secretly told me was most unjust. So much I have wrung from others by extortion and oppression, by forged records, sycophancy or false accusation, by suborned witnesses, and such other unjust practices, which surely are sore evils, that are too commonly done under the sun.  
And now for the punishing and preventing of these and such like practices, upon whom are the minds of the people set, but upon your Lordships? their eyes are towards you; their hopes are in you; their expectations are from you. In your known integrity and uprightness is their confidence placed for a redress of those injuries, which either through the power, or pride, or malice, or revenge, or wrath, or cruelty of oppressors have been either felt or feared by them. May your authority accordingly be made use of, to abate the pride, and suppress the power, and curb the insolency, and quell the oppressions of those that use (or rather abuse) their power and might to overbear and sway down right and equity: so that all may see that it is not the fullest bags, or the greatest friends, or the skilfullest pleaders, that shall prevail beyond the merits of any cause, when they have to do with such upright Judges as your Honours, who will not suffer by indirect practices, judgement to be turned into gall, or the fruits of righteousness into hemlock.  
Soli Deo Gloria.