A CAVEAT OR INFORMATION, For Informers, Witnesses, and Judges.  
( Not printed till now) useful for this present time of REFORMATION;  
Delivered in a Sermon at Preston in Lancashire, the first Wednesday in July, 1647. before an Assembly of Divines, and Deputie-Lieutenants.  
By Henry Jenney Mr. of Arts, now Vicar of St. Michaels in the said County.  
Non vult te Deus, si fortè videris peccatum fratris tui continuò evolare ad publicum,& proclamare passim,& draulgare aliena peccata, quod esset utique non corrigentis, sedpotius infamanis, solus inquit inter te& ipsum corripe eum. uti enim servari sibi pudoris mysterium viderit ille qui peccat, servabit& ipse emendationis pudorem, si vero diffamavi se viderit, illicò ad denegandum impudenter convertetur, ut non solum non emendaveris peccatum, said& duplicaveris.  Origen in Mat. 
Nihil probat spiritualem virum, sicut peccati alieni tractatio, quum liberationem ejus potius quam insultationem, potiùsque auxilia quam convitia meditatur,& quantum facultas tribuit, suscipit.  Aug. in Ep. ad Gal. 
Odio habeantur peccata ●o non homines; corripiantur tumidi, tollerentur infirmi,& qu●d severiùs castigat, ●… esse est, non saevientis plectatur animo, said medentis.  Lev. 
LONDON, Printed by S. G. for Tho. Firby near grays-inn Gate. 1656.   

TO THE RIGHT HONOURABLE THE Lord Lambert &c.  
RIGHT honourable.  
ALthough neither my person nor condition can any way merit ought at your Lordships hands, yet the high and undeserved favours I have already received, and the benign aspect which your Honour hath been always observed to afford unto the Devoites of such as have attempted to do but the meanest good service in Gods Church and Common-wealth; together with the candour and sweetness which accompanies all your actions, rendering you precious to all that know you; hath thus far emboldened me in all humility to crave, that 
{αβγδ}, &c. 1 Cor. 1.22.  This same foolishness of preaching here inscribed, which notwithstanding is the wisdom and power of God to salvation, may march under your Lordships name, as under Ajax his shield, into the view of the World; which favour if I shall happily obtain, then as the Mariners who carried with them Caesar and his fortunes; or as the Souldiers that advanced under the victorious eye and protection of Titus, son to Vespasiou; I doubt not, mangre all malice, prejudice and opposition, but to become in this present service both successful and prosperous; For which my instant requests shall not cease to be presented before the Throne of Grace, that the spirit of Magnanimity, wisdom, and understanding may still rest upon your immortal soul, and so direct your Honour in all your grave, and great employments, for the common good and Church of God here, that in the end, he may receive you out of this {αβγδ}, into his Church triumphant, the place of eternal rest and Glory.  
Your Lordships most humble, 
 and most devoted, of all 
 those that honour you, 
 Hen. Jenney.   

To the Honourable mayor Gen. Worsley, Col. West, Ma. Robinson, and the rest of the Commissioners appointed by his Highness for Lancashire.  
GENTLEMEN,  
ALthough no doubt you have already received abundant satisfaction for your preparation to the weighty work of Reformation in hand, by an Eloquent Apollos, 
Mr. gear  a man so mighty in the word of God, yet I hope it will not be a work altogether superfluons, to put this {αβγδ}( though so plain) into your hands, for the help sometimes of your memory, if it may not serve at present, as a carded or Compass whereby to steer your course in the current of your weighty affairs. To govern well was ever accounted Ars artium, and to judge aright now at this time especially, De rebus& person is Ecclesiasticis, I fear will prove a matter of no small difficulty. But I hope that {αβγδ}, who searcheth all secrets, will enable you with his discerning Spirit to uncase such Hypocrites( if any such there be) as under a pretext of zeal to this your design, may peradventure take advantage to effect their own long-plotted sinister ends, in the defamation, and destruction of their innocent Brethren.  
What Salt soever they shall cause to be brought before you, 
Mat. 5.13.  made foul by some accidental fall, or their fowler tongues; yet having not lost all its savour, let it not be cast out to be trodden under their feet; but rather as good chemists endeavour its recovery and preservation, that out of it you may extract such a {salt} as being well separated from its Terra damnata, may serve again to absterge the foul mouths, and allay the boiling heat of their feverish hearts, that are now grown frantic, and even mad against the poor disconsolate Church of God.  
This present, I cannot say much of it, for there is not much said in it. However, be pleased to deign it your acceptance, if not for the offerer, yet for the oblations sake,( {αβγδ}) for it is a work holding forth such words as shall judge us all, even Judges, 
1 Thes. 5.13. Joh. 12.48.  and all, at the last day. Now the Lord grant you may so pull down, and set up, so change, reform, and confirm; so purge and refine, that if it be possible, you may make a Coelum terrae, and so become yourselves Rutilantia Sydera in seculo seculorum;  
For which shall be poured out the incessant 
 devotions of your unworthy, 
 but most humble Orator, 
 HEN. JENNEY.   

TO THE READER  
THou mayst perhaps admire, that I should be so hardy, as to expose these my Primitias( such jejune Meditations) to the public view, in this so critical an Age, but the reasons are ready; He that hath impartially judged himself, shall not be judged of the Lord, and why then should he fear the Judgments of men? The meanest talent must not be hide, but be accounted for, if not improved; And if this be so censorious a time, it hath the more need of a moderation, and rectification.  
When some, more able, through carnal policy will not, or slavish fear, dare not administer a word in due season, God, who ordaineth strength out of the mouths of Babes and sucklings, may enable these( though weak) endeavours to become effectual means, for his own Glory and his Churches good, in such a time of need.  
The truly judi●ous( I am sure) will not prejudicate, they are fool-bolts that are so soon shot; And he that is a Nathanael, and sensible of his own failings, will not be over-rigid against others; They are the hypocrites, that are the unmerciful Iudges. What thou art, or meanest to do, I know not, but Dilige,& fac quid voles, it shall be kindly taken by him, who is truly studious of thine eternal good.  
H. Jenney.   
EXOD. 23.1, 2. 
Thou shalt not raise a false report, put not thy hand with the wicked, to be an unrighteous witness.  
Thou shalt not follow a multitude to do evil, neither shalt thou speak in a cause, to decline after many to wrest Judgement.  Or, according to another translation, thus, 
Thou shalt not receive a false tale, neither shalt thou put thine hand with the wicked to be a false witness.— Thou shalt not follow a multitude to do evil, neither agree in controversy to decline after many, and overthrow the Truth.  
NOt to trifle away time, which I know is precious, I will not trouble you with any needless apology for my Call to this work, but come immediately to the work itself.  
Each verse of my Text, presents to your serious consideration, a double dehortation, to complete your preparation for your proceedings in the weighty business in hand. The two former seem more particularly to concern you that are Witnesses and Informers against your neighbours, Thou shalt not raise a false report, put not thy hand with the wicked, to be an unrighteous Witness. The other two belong to you that are Judges and Censors of the matters, Thou shalt not follow a multitude to do evil, neither shalt thou speak in a cause, to decline after many, to wrest Judgement.  
Here are three sorts of men admonished, 

Informers.  
Witnesses.  
Judges.    
The first, that they make no false report or accusation.  
The second, that they do not swear, to confirm the same.  
The Last, t●●t they do not join together to do evil, that they be not partial, and so wrest Judgement to the overthrow of the truth.  
This is the charge I am to give you; The Lord enable us all to discharge it to his Glory, the reformation, not destruction( if it be his will) of any that have sinned, the vindication of the truth,& all such as are wrongfully accused. And first I begin with Informers, and their false reperts, or accusations, they being the beginners of mischief,( as their Father the devil was) in the first words of my Text, Thou shalt not raise a false report. The sin of false accusation, scandal, or defamation, you may find it forbidden, and condemned by Law and gospel both; for the first, see Levit. 19.16. Thou shalt not go up and down as a tale-bearer among thy people; neither shalt thou stand against the blood of thy neighbour: I am the Lord. A false report is a degree of Murder, and Murder is a sin that cries aloud in the ears of God for vengeance( as Abel's did against Cain) it is pitty he should escape it, that hunts after blood, while he hunts after evil reports, and travels up and down, to gather up defamations, and false accusations against his neighbour, to deprive him of his livelihood, and of that which is more precious than life itself,( to wit) his good name.  
But because perhaps the Law is accounted now by some,( that would be lawless) a thing of no use to believers, see this sin forbidden, and condemned by the gospel itself, or rather by the Law again revealed in the gospel, 
Novum Test. in yet. fuit velarum, v●t. in Novo est Revelarum Basil. Mag.  Luk. 3.14. Our Saviour there chargeth the Souldiers, to do violence to no man, neither to accuse any falsely, {αβγδ}, oppress no man by cunning calumny, or false accusation. I need not give you the etymon, or. original of the word, you may see it in Plutarch his {αβγδ}.  
In 2 Tim. 3.3. The Apostle there foretells of such false accusers, and reckons them amongst the most desperate wretches that should come in the most dangerous times; he ranks them with blasphemers, traitors, self-lovers, despisers of good, contemners of God, covetous, and truce-breakers; Nay, he couples the implacable and unnatural, peace-refusers, and false accusers together, {αβγδ}, the devil is the Father of lies, and an old accuser, and such wretches as these, as they are of the same nature, so the Apostle calls them by the same name, both {αβγδ}, the Father and his Children, Satan and his Sons, Quam benè conveniunt nomina, &c. they being both spiteful, and false-accusing adversaries, as the words in the original import. It is a devilish thing then( you see) to be a false Informer, or accuser of the brethren, condemned by Law and gospel both. Let me therefore exhort all, even all that fear God, that love their own lives, and their neighbours, and that truly tender the safety of their precious souls, to beware of raising, or receiving false reports, and malicious accusations; and that for these ensuing reasons. 1. because the Lord, that great Judge of quick and dead, forbids, and utterly condemns all such desperate wickedness, Thou shalt not raise a false report, how darest thou then raise a false accusation against thy neighbour, and so gainsay, or speak against thy God, who is able to blast thee with one breath of his mouth? who for one report, or murderous accusation against thy brother, is able to pay thee home with as many plagues, as he did rebellious Pharaoh for persecuting his chosen. Secondly, consider the heinousness and odiousness of such destructive tongues, they wound, and never make whole again saith Solomon, Prov. 26.22. 
Psa. 52.2.  Such tongues are compared to fire brands, arrows, and death its self, which to such accursed Doegs, is {αβγδ}, 
Aristot.  the most terrible of all terribles, and yet such desperate fools make it but a sport, thus to destroy themselves and others, Prov. 26.18. Nay, to sum up all in a word; such a tongue is set on fire from hell, and sets on fire the whole course of nature; yea, it is a world of wickedness, saith Saint James 3.6. and makes a world of wickedness, as we see at this time, and as experienced Solomon tells us, Prov. 29.12. Saying, If a Ruler harken to lies, all his servants are wicked; and therefore to avoid such evil, David vows to cut off all privy slanderers of their neighhours, to give no entertainment to workers of deceit, and resolved, not to let a liar so much as to tarry in his sight, Psal. 101. v. 5.& 7. A resolution worthy of so wise and Godly a Prince, God grant it may be a president for every christian prince and Magistrate to imitate. For the contrary is a dangerous and destroying evil, an evil not to be suffered, unless we will hazard the ruin of all; we had need then to give it no liberty at all, but to beware of it, and to make it part of our litany,( if we may make any litany at all) with holy David saying, Psal. 120.2. Deliver my soul O Lord from lying lips, and from a deceitful tongue. It is dangerous to the Receiver, dangerous to the accused, but most dangerous of all to the accusen himself, for it deptives him of an happy life, 1 Pet. 3.10. He that will love life, and see good dayes, let him refrain his tongue from evil, and his lips that they speak no guile, let him eschew evil and do good, seek peace and ensue it, not make mischief and pursue it; nay, he doth not onely deprive himself of an happy life, but also of a lively faith, for he makes thereby, or at leastwise he makes it appear, that his Religion is in vain, Jam. 1.16. He may perhaps, to gratify his malicious, or avaricious humour, bereave his brother of his natural life, or worldly wealth, but then withall he wounds his own soul, and robs his soul and body both of their eternal inheritance in heaven, Prov. 18.7. He that hurteth his neighbour by his tongue, woundeth his own soul by his words; his mouth is his own destruction, and his lips are the snare of his soul. To be a false informer, a malicious accuser, and so a pernitiouslyar, is the way to become a darling, a favourite to the devil; such are Spaniels to hunt up the devils game, and their own destruction both; The Apostle calls them Reprobates, Rom. 1.29. That shall never inherit the kingdom of grace here, nor of glory hereaf er, 1 Cor. 6.9, 10: Know ye not, that the unrighteous shall not inherit the kingdom of God? be not deceived, &c. But stay, this is not all, for such a wretch he shall not onely sustain paenam damni, the loss of Bliss, but also suffer paenam sensus, the punishment of sense, punishment( I say) in that place where his torments shall be endless, Apocal. 21.7, 8. All liars shall have their part in that lake, which burneth with fire and brimstone, which is the second. i.e. eternal death. But here now( me thinks) I see these accursed Hams, Doegs Achans and Ahitophels, laughing in their sleeves and saying, it is no matter what he saith, let us have our pleasures and desires here, and then let come, what will come, in the world to come. These politic fools, or madmen rather, are like to the cardinal, who wished he might have a part of Paris, for his part in Paradise. Alas poor filly Atheists, full little do ye know the extremities of hell torments and tortures due to such damned Caitiffs, that thus slightly account of them, and desperately hasten to them; but let not your wisdoms deceive yourselves, your hell begins here, even in this life, your life will be worse than death, for such have no peace; There is no peace saith my God to the wicked; the God of truth hath said it, it is in vain for your deceitful hearts, and lying tongues to deny it, Isa. 57. v. ult. Your lying tongues shall make you fall, and others to laugh you to seorn, Ps. 64.8. what did I say; make you fall? nay, fall to utter ruin, for a false witness shall utterly perish, Prov 21.28. believe it, it was not a fool that said it, If therefore thou lov'st thy life, have a care of thy slandering, and false accusing tongue In old time a slanderer by the Law, was to be branded on the cheek for infamy, as accursed Cain was marked for a murderer, It were good for the Commonwealth, and Church of God, if all such miscreants might be so stigmatized, for their malicious aspersions cast upon the innocent, in these malignant and licentious times. If you will not for all this believe, and take heed of this destructive sin, look but into the theatre of Gods judgements upon malefactors in this kind. In 6. of Dan. see how the Princes, Governors, and Captains, conspired against the Prophet, by a malicious accusation to take away his life; and although their information was partly true, yet because it was done in envy and malice, and not for Gods glory; see how God requites them with the like doom they had passed upon him, v. 23. In 1 Reg. 21. Observe there how Queen Jezeble, that quean, that accursed covetous hypocrite, under pretence of an holy fast, had plotted by a false accusation, to take away at once her innocent neighbours, both Land and Life; but for that fact, God made Dogs-meat of her, v. 23. And will no doubt of all such, as shall so fell themselves to work wickedness. In the story of Susanna we red, that two Elders( whether Lay, or Clergy, I need not say,) because she would not yield to their unlawful desires, went about by a false accusation to put her to death, but God raised up a Daniel to discover the devilish plot, to set the sackless free, and to make the false witnesses their own tongues to destroy themselves, v. 62. In Esther. 3. Ambitious Haman, by a false information, and a moneyed temptation, had prevailed with the King against the poor innocent Jews to destroy them, but God discovered his false and malicious plot, and withall paid him home in his own coin, for he was hanged on the same accursed three, he had caused to be set up for others, as you may see in Esther 7.10. Thus while men to satisfy their pride, malice, and covetousness, are cunningly digging a pit for others, they fall into it themselves. God forbid I should Judge any man, but if there be any such desperate wretches, either in Church or Common-weal, though they dig as deep as hell, to hid their damnable plots, yet let them know, that the eye of that all-seeing God, that abhors all false ways, will find them out to their utter confusion in the end. Let them consider, what a wiser King than Ahasuerns saith, Prov. 19.5. A false mitness shall not go unpunished, and he that speaketh lies, shall not escape; but be punished according to that royal Law of like for like, as you may see in Deut. 19.15 One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth; at the mouth of two witnesses, or at the mouth of three witnesses shall the matter be established. If a false witness rise up against any man to testify against him that which is wrong, Then both the men between whom the controversy is, shall stand before the Lord, before the Priests, and the Iudges which shall be in those dayes. And the Iudges shall make diligent inquisition; and behold, if the witness be a false witness, and hath testified falsely against his Brother: Then shall ye do unto him, as he had thought to have done unto his Brother. So shalt thou put the evil away from among you, &c. A dangerous thing then( ye see) it was in old time to raise a false report, and to lay against our Brethren a false accusation; And can it be less dangerous now? yea, may some say, for that Lex talionis is abrogated by Christ, Matth. 5.38, &c. Be not deceived, our Saviour there speaks of private revenge, and not of public Justice; to show how patient and loth we should be to revenge, not that we should put up all maner of injuries,& evils whatsoever, without seeking any remedy at all at the hands of Gods Ministers, who bear not the sword in vain. It is true indeed, this Lex talionis mentioned by Moses, takes not place against such as offend of ignorance, error, or inconsideration; but against such as intentionally, maliciously, and determinatly do raise up false reports against their Neighbours, and swear them, which is a most grievous and insufferable sin. First, because it is a wilful contempt of Gods truth, and Religion itself. Secondly, because the party so offending doth not only show, but withall execute the utmost of his malice and hatred, so far as he durst, against his Neighbour. Thirdly, because such false reports and accusations do directly tend to the utter overthrow of all common Justice, and human society. And therefore aequissimum est( saith a learned Casuist) it seems most equal and just, that he who thus offends, 
Amesius. If the equity of this law were observed, Ministers and others should not be so molested, nor magistrates so abused with false and unnecessary complaints as now they are.  should suffer the same punishment he thought by false accusation to bring upon the innocent. And that for these Reasons: First, because it is a Law, by the confesion of all, most just and equal, That he who sheddeth mans blood, by man should his blood be  shed, Gen. 9.6. And truly he that by false and malicious reports, goes about to take away his Neighbours good name, doth as much as in him lies, endeavour to  shed his Brothers blood. Secondly, because the justice of the punishment, which consists in its proportion to the fault, is in this law clearly declared. Lastly, because the observation of this Law, Talionis, tends to this end. That those who plot such wickedness, and yet abhor the punishment so grievous, might be admonished of the heynousness of the crime, and so deterred from committing the same.  
And now let all Slanderers that witting and wilfully raise up against their Neighbours false reports; Let all Judges and Censors, that either for malice, favour, or bribes condemn the innocent; In a word let all Malignants or malicious corrupters, either of Judge or Witnesses, sadly consider this, and withall tremble, for they being all guilty of the same crime, to the hurt of their Neighbour, are all involved in the same punishment of this Law, of like for like. And now that we may handle this point the more distinctly and satisfactorily, because it is( as it were) the Primum mobile, the first wheel that moves, and moves all the rest. Let us inquire of these two things,  
1. What it is to raise a falsereport, or when a man is said to slander or make a false accusation against his neighbours.  
2. When, and how, it is lawful to discover our Neighbours faults, and to inform against them to authority. For the first, a man is said to slander, or to raise a false report, when he doth either in public, or private, unjustly violate the famed or good name of his Neighbour; And this sin doth Recipere magìs& minùs, it is greater or lesser according to the matter, and manner of the scandal, and according to the intention of the slanderer, and quality of the party slandered. Secondly, a man is said to slander or raise a false report, when without sufficient cause he discovers the secret faults of his Neighbour to his projudice and defamation, which in Charity he might and ought to have concealed. Thirdly he is said to slander his Neighbour, &c. That without just cause doth tell abroad words or things tending to his Neighbours discredit, which he hath received only by tradition or hear say, without any certain testimony, or asseveration; when( I say) he doth this to make people believe it, or but vehemently suspect it. Again, when a man tells any thing thats false against his Neighbour, though he thinks it to be true, he slanders, and lies against him materially. If he tells any thing that is true against his Neighbour, and yet think that it is false, or not true, he slanders and lies against him formally. But if he tells any thing that is false against his Neighbour, and thinks with all that it is false, he slanders and lies against him both formally and materially; and so he is a full and perfect false accuser.  
Again( and I pray mark it) if our Neighbours faults may be amended by a private Brotherly admonition betwixt party and party, and his crimes be not pernicious, and the end of accusation may be had without public accusation,( in which case both Charity and Justice require our passing by an offence) then dicere Ecclesiae, to tell it to the Church, or to accuse him openly before Authority, is to slander him, or to make a false information or accusation against him. If a man shall publish his Neighbours fault to the hurt of his soul, prejudice of his body, honour or estate, without just cause, he sins both against Justice and Charity, and so is guilty of false accasation. 
Let such swearers and accusers note this.  In a word, he is an unjust accuser that shall calumniate, or lay that which is false to a mans charge, or that useth cunning, fraud, or deceit in his Oath or accusaton, 
Quacunque a te vero●rum quis juret, Deus tamen qui ●… nscientiae ●estis est, ●… a hoc accipit, sicut i●le cvi juratur intell●… it,  or that without just cause shall make a tergiversation, and desist from a just accusation. Thus you see in brief what it is to raise a false report, or to make a false accusation against our Neighbour.  
Now for the other, When, and how, it is lawful to discover our Neighbours faults, and to inform against him to Authority?  
Although it be lawful in silence to conceal sometimes the truth, when neither piety nor charity require us to reveal it, 
Isidor. de Summa bono, lib. 1.  as Math. 23.63. for the precept affirmative of telling the truth, binds not adsemper, at all times, but as the reason of circumstances well considered do require; so also of concealing part of the truth, as you may see, Jer. 38.26. &c. Yet when the secret damage to others, and danger to himself that commits it, we are bound in charity, not to conceal it, but to make it known to Authority for prevention. Also when his faulcs are public either by the sentence of the Judge, or evidence of his notorious fact, then we may speak of them, and condemn them openly; for the offender hath then lost his right to a good name.  
Again when wicked men by their dissembled iniquity, or feigned show of virtue, or piety get unto themselves a good name, to the manifest danger of others, then it is lawful to inform against them, and to lay them open. To conclude, there are many cases, in which it is not only lawful, but also necessary to inform against, and accuse offenders. As for instance, Officers are bound by their office, as often as occasion serves, to inform against, and accuse offenders, for the promotion of the public good. Secondly, Each private man ought to make offences and offenders known, which either immediately hinder the public good, or mediately tend to the public hurt, or do intolerably wrong any particular innocent man, if such an evil cannot by any other means conveniently be avoided; because, both by the law of nature, and charity, every one is bound either for the Common-wealth, or his Neighbours good, to lay out his best endeavours, when need requires, to remove or prevent such evils by timely information, and that too without any private Brotherly premonition;( I say) without any private premonition; for when the scandal is public, so public, that it cannot be taken off by any private correction, and when there is no hope to prevail in a private way; or if the Common-wealths danger be such by that sin, that its safety by a private admonition cannot be defended or preserved, then without any more ado, Dic Ecclesiae, tell it to the Church, complain of it to Authority; but withall be sure the main end and aim of thy complaint, be not any sinister end of thine own, but Gods Glory, and his Churches good, so shalt thou do good service to them both. And thus I have now done with the Informers, in these words, Thou shalt not raise a false report.  
I come now to speak unto you, that are Witnesses, in the words ensuing,  
Put not thine hand with the wicked, to be an unrighteous witness.  
I Cannot, I need not be large upon this, for what I have said already of false Reporters and accusers, may suffice also for false witnesses. If any desire to know more fully concerning this point, let them consult their Catechisms, especially Pareus his Exposition of the ninth Commandment, Thou shalt not bear false witness against thy neighbour, where( as both he, and Ursin that solid Divine do teach) is required, That we speak nothing that is false, nor any thing falsely, against our neighbour. That we do not calumniate any mans words, detract from any mans worth, or any way defame them. That we Judge not rashly of any, nor condemn any Indictâ causâ, before the matter is heard. That we flee, and keep ourselves clear with all possible care, from all lies, especially, pernicious ones, and from all deceit. In Judgements and all other matters, that we follow, and keep close to the truth. That we defend, preserve, and advance as much as in us lies, the just famed, good name, and welfare of our Neighbour. The truth of God, and our Neighbours good( you see) are the main end, aim, and scope of this Commandement; And therefore the devil and wicked men( his factors) do lie and bear false witness, even when they speak the truth; because they are neither {αβγδ}, nor {αβγδ}, Lover neither of truth nor true men, but false accusers of the Brethren. If they speak at any time the truth, it is animo fallendi, with an intention to deceive, not to glorify God, or to do men any good. Tut not thy hand with the wicked, &c. As we are bound to witness the truth, when we are lawfully called thereunto by the Magistrat, or freely of our own accords, though we be not constrained by Authority, if there be any grievous damage, or danger like to fall upon the publick-weal, or any private innocent man, which otherwise cannot be avoyed or prevented, Pro. 24.11. So we must have a great care when we come to witness, that neither for fear, not favour, nor any other sinister end, we bear false witness against our brother. Perjury is a fearful sin; to contemn God, and Religion, to renounce thy Saviour and all the means of salvation, to overthrow and confounded, as much as in thee lies, all common justice and human society, is the very height of impiety, and such a sin as this, alas! what can expiate? I beseech you turn to Malacbi 3.5. red there and tremble, or at leastwise consider seriously and sadly of it, before you lay your hands upon the Book; I will come near to you to judgement, and will be a swift witness against false swearers &c. and such as fear not me saith the Lord of Hosts.  
I shall now conclude this point with of St. Aug. in his Sermon, on the beheading of John Baptist, Ille qui hominem provocat ad jurationem, &c. He that witting and wilfully provokes a man to take an Oath falsely, Homicidam superat, is worse than a manslayer, for the one kills but the body, the other murders the soul, nay, two souls at once, both the false witnesses, and his own. I would to God such( if such there be) that closely and secretly( as if they had no hand in the matter) set poor ignorant men( or such as they cannot but know to be desperate wretches) on work to inform, and do animate them on to take false oaths against their Pastors, and other innocent Brethren, to bring about their own most base and corrupt ends, would before it be too late, consider better of the words of this good old Father, Lest they bring both the guilt and punishment of this so horrid a crime, upon their own wretched souls; which no pretence of Gods glory, or the Churches good, will ever be able to palliate or wipe off.  
A word now or two beloved to you The Reverend Judges and Censors of the matters, and but a word, for that to the wise is sufficient.  
You shall not follow a multitude to do evil; neither shall you speak in a Cause to decline after many to wrest judgement.  
There are some( saith one) that being shallow themselves, 
Ignoratia Judi is plestantq est cala nitas innocents. Aug de Ci. Dei. lib. 29.  do sail by anothers compass, and side with the most, though not the best, to the prejudice of the truth, and the wresting of judgement against the innocent. But I hope you are all so well qualified, as you need not fear the danger that may follow upon such a want, such a sin. I cannot, I need not tell you your office in every point, yet let me crave leave to remember you of your duty, in this one in my Text, viz. That you wrest not Judgement.  
Now judgement is wrested many ways; I shall instance but in some. First, When Judges proceed by wicked laws, repugnant to the laws of God; see Isaiah 10.1. The judgement of such is vain; omnium Legum est inanis censura, nisi Divinae legis imaginem gerat, saith St. Aug. lib. 9. de Civit. Dei. Judges by their offices are the Ministers of God, Custodesque Decalogi, and the Keepers of his Law, Dent. 1.17. and therefore according to that, and not contrary unto it, they ought to proceed.  
Secondly, judgement is wrested by a corrupt {αβγδ}, respect of Persons, when( as the Hebrews say) Judges look upon a mans face( (i)) regard the person of a man, for his honour, power, riches, friendship and the like, more than the cause; when they condemn the innocent to satisfy the desire of the malicious Accuser, either for fear, favour, or filthy lucre, or when they favour and acquit the guilty for the like sinister ends, at the request of some Agesilaus who wrote thus to the Judge, in behalf of his friend, If this man be not guilty, pro Justitia, but if otherwise, proamicitia absolve. But this is a fearful sin, though too common, beware of it, for the Judge of Heaven and Earth abhors it, and severely forbids it, Jam. 2.9. Deut. 1.17. Ye shall not respect persons in judgement, but ye shall hear the small as well as the great, you shall not be afraid of the face of man, for the judgement is Gods. Consider beloved, that Judges, they repres●nt the person of God,& therefore like God, they should be free from passion& personal acceptation.  
Lastly, many wrest judgement by tricks and quillits, shifts, demurs, and delays, for bribes or the like base ends. A gift saith Salomon blindeth the eyes of the wise. Such as will not see to do justice, it is just they should never see to find mercy.  
Justice in ancient time was painted without Eyes and Hands; sure it was, to put Judges in mind, neither to respect persons, nor to finger bribes.  
O beloved! Let us keep innocency and do the thing that is right, for that shall bring a man peace at the last; when all the power, and friends, and means of this world( had a man them all at command) shall stand him in no stead.  
I shall now advice you, but in two or three things more, and then have done that you may begin. First, meddle not with the Oath ex officio; because it hath been both in the High Commission, and hellish Inquisition, the impulsive cause of much desperate perjury. Neither is it( as I conceive) according to Law, that a man should be forced to swear against, or accuse and condemn himself.  
Secondly, be not too Rigid, 
Hoc loco nihil aliud Praecipi existimo, nisi ut ea facta quae dubium est quo animo siant. in meliorem partem interpretemur. Aug. in far in maout. Moat. 7.  or inquisitive after secret or doubtful things, beware of censuring such; Hear what Christ himself saith in such a case, Judge not, Matth. 7.1. Judge nothing saith the Apostle( also) before the time, 1 Cor. 4.5. And you know it is a Rule, De occultis, non judicat Ecclesia; for secret things belong not unto man, but onely unto God, Dent. 29.29. Neither let light suspicions, or bare informations onely, be any sufficient grounds for your proceedings in Judgement. But cenfure secundum allegata,& probata, unless you yourselves know for certain, that what is alleged, and sworn, is false; And then it were more safe to cesert your places, than to pass sentence against your consciences.  
And now let me be bold to make one motion in behalf of our spiritual brethren, who perhaps have been overtaken by some temptation, or are fallen through infirmity; at which their spiteful prosecutors, or persecutors rather, do greedily take advantage to aggravate them even to enormities for the accomplishment of their own vile ends. It is this; That you would be pleased to tender their persons and callings; and to deal with them according to the Apostles rule in such a case, 
{αβγδ}.  Gal. 6.1. Even to restore such with the Spirit of meekness, considering yourselves, least ye be also tempted. Or let the charge against them be what it will, yet receive it not, under the precise number of three, or two competent witnesses at the least, 1 Tim. 5.19. For it is a dangerous thing to receive, as well as to raise a false accusation, or an accusation falsely, As the first words of my text import.  
But if the parties accused be such as are incorrigible, and hate to be reformed, then( I conceive) they have lost their right to the preaching of the word of God, Psal. 50.16, &c. and are become insufferable evils, for whom no good man can dare to pled, Against such Currat Lex, ne pereat grex, let the Law proceed, least in sparing the bad, ye should endanger the precious souls of the people of God.  
Lastly, yet, because in the exercise of mercy we come nearest unto God; Nay, because the very Law itself of God is charity; 
Lex Dei Charitas est. Aug. in lib. de spirit● 〈…〉 Aug. ae vec. Reli.  In your Judgements therefore, let me remember you to think on Mercy. Not to Judge secundum leteram, according to the bare letter, and rigour of the Law, for so, summum jus estsumma injuria, but secundum {αβγδ}, the equity of the Law, the principal end and aim, both of the Law, and Law-giver himself. Laws saith Ulpranu, were invented and ordained, not for the destruction of men, so much as for the reformation of their offences. Beloved, I desire not, but that ye should be zealous for the Lord in correcting sin, yea, that your zeal may be even exemplar, and as transcendently glorious as Jehu's, 2 Reg. 10.16. yet withall forget not to be merciful; David sang of both, and I hope you will now exercise both; It is lafer erring on the right hand than the left, 
Nullum emnip tenti Deotale est sacripicial: quale est zelus animarum Greg. in Ezex Ho 12. ( you know my meaning) to exceed in mercy, than severity, But howsoever, be sure to beware of cruelty, and think of Saint James his words, when you are a Judging, Jam. 2.13. The unmerciful shall have judgement without mercy. But withall again forget not my Text, That you decline not after many to wrest judgement.  
The supreme Judge of all, from whose Triburall can be none appeal, his Caveat is the Judges in Israel, shall be the clesare of my charge to you all, in 2 Chro. 19.6. Take heed what ye do, for ye Judge not for man, but for the Lord, who is with you in the Judgement; which that you may to his Glory, his Churches good, and the safety of your own souls, the Lord for his mercies sake grant. To whom be ad honour and glory world without end. Amen.  
FINIS.