TWO ASSIZE SERMONS Preached at Bridgnorth for the County of Salop in the year 1657.  The first, upon Psalm 58. verse 1. 
Do you indeed speak Righteousness, O Congregation?  
Do ye judge uprightly, O ye sons of men?  The second, upon Psalm 37. verse 37. Mark the perfect man, and behold the upright: For the end of that man is peace? 
By MICH. THOMAS;  
Rector of Stockton in the same COUNTY.  
LONDON, Printed by W. Wilson for Humphrey Moseley, and are to be sold at his Shop, at the Prince's Arms in S. Paul's Churchyard. 1659.   

A SERMON, Preached at the ASSIZES Held at BRIDGNORTH For the County of Salop in the year, 1657.  
On the First day of the Assizes, By Mich: Thomas, Rector of Sockton in the same COUNTY.  
LONDON, Printed for Humphrey Moseley at the Prince's Arms in St. Paul's Churchyard. 1659.   

TO MY WORTHY FRIEND MAJOR EDMUND WARING.  
SIR,  
WHen the Command of the Power of this County, both Civil and Military, was committed to your care and management; you were pleased to exercise a little of that power you had over me, in desiring me (and your desires are commands) according to my Function, to attend upon the Judges.  
You cannot but say, you found me both willing & obedient. And I undertook the work, upon a threefold encouragement.  

First, as it was a Service to yourself.  
Secondly, as it was a Service to my Country.  
Thirdly, as it was a Service to the Lord.   
For yourself; I am glad that I have occasion to make this public profession, that I am very sensible of those great Civilities, I have received from you. I know, that, by the laws of Friendship, where there are receipts, there should be returns; which though they do not answer in proportion, are yet completed by their intention.  
I have always thought, That to be the truest love, which projects and works to the good of Souls. It is strange, that men should delight in the society, and neighbourhood of each other in this; and not desire to meet, and live together, in Another world: That they should study the Comfort, and Welfare of each other, in respect of their Persons and Estates, and not bestow a thought on their Salvation.  
Devout Bernard complained of old; Omnes amici, et omnes inimici: omnes necessarii, et omnes adversarii; pax à paganis, sed non à filiis: and we are fallen into such times. There is a general pretence of amity, yet a general enmity: we are all neighbours, yet all adversaries; we have peace with the heathen, and we Christians differ among our selves: Our divisions are the sparks of that fire, which our blessed Saviour came to kindle, namely about the purity and power of Evangelicall doctrines and ordinances. We agree about the substance of divine worship, and contest about the circumstances.  
It is our sin, and our shame, that we outdo the Jews in our malice against Christ: They crucified his body, but kept his garment whole: we tear both his body and his garment. We dispute, and wrangle about those reverend solemnities, wherewith the Christian religion in all ages, and among all nations, hath been apparelled and adorned.  
But we should all sit down, and consider, what St. James says; The wrath of man worketh not the righteousness of God, Jam. 1. 20. When all's done, when all is written and spoken that can be, on either side; The work of righteousness must be minded and regarded. That's soul-work. That will be the business of inqeust at the last day: The question than will not be, Who hath been the best Soldier, nor who the best Scholar, but who hath been the best Christian.  
Sir, Upon this meditation, I thought no argument more proper for such a solemn Convention, than this of Righteousness. It is a doctrine of universal concernment, and since you were pleased to call me to preach these two Sermons, I conceived it the best expression of a real affection, to present them to You, as a testimony, that I am an hearty wisher both of your present and future happiness: That as you have been a man of War, so by the study and acquest of that righteousness which is taught and recommended in these discourses, your end may be Peace.  
The second encouragement was the Service of my Country: for which (though not my native) I have a great observance and respect. I came a poor stranger into it, yet have received many, and great favours from some eminent members of it; and no small ones, from the generality. Their candid censures, and acceptance of my weak labours in this kind, was not the least motive to undertake this service. And they are able to testify for me, that so often as I have appeared in it, my discourse hath had a tendency this way, to instruct in some point of righteousness, that, through the blessing of God upon his Ordinance, I might redeem the reputation of this County from an unhappy obloquy it lay under.  
The Third Encouragement, which was the highest and the greatest, was the Service of the Lord; whose honour and glory we should all study and endeavour to promote and advance, and which we can do in no better, or more acceptable way, than by speaking and doing righteousness.  
Sir, I humbly present these plain Discourses to your, and my country's; service but more especially I devote them to the Glory of our God, whose unprofitable servant I am, but desire to improve.  
And as I have cast forth this holy seed of righteousness into the world, so I shall not cease to beseech the Lord to water it with the dew of his grace, that it may bring forth the wished fruits of it: Peace and quietness and assurance for ever.  
This is the desire, and shall be the prayer of  
Sir, Your affectionate Friend and Servant, MICH. THOMAS.   

A SERMON Preached at the Assizes holden at Bridgenorth for the County of Salop, in the year, 1657.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Psalm 58. verse 1. Do ye indeed speak righteousness, O Congregation? Do ye judge uprightly, O ye sons of men? 
IF we inquire into the Argument, or Occasion of this Psalm, and guess aright at that; It will give us some light, to the proper Application of the Text. And I shall neither waste the time, nor your patience in unnecessary quotations, or comparing the opinions of Expositors. I shall present that conjecture which I humbly conceive the most probable, and so proceed upon it.  
Lorinus, who with great industry hath collected the opinions of the Greek and Latin Fathers; And Marlorate, who, with the like diligence, hath summed up the Judgements of the Divines of the Reformed Churches, do both agree in this, that this Psalm was written by David, and intended as an admonition to all the Officers of Justice in the Court of Saul; that when Saul shall call them to Council, and they shall be sitting in Judgement upon Him; that they would speak righteousesse, and judge uprightly; that they would not hearken to the malicious informations of his Enemies, nor form their Judgements according to the humour or the Designs of Saul, whose Counselors and Officers they were; but prudently, and equally to consider both his Cause, and his Conversation, and to give sentence accordingly.  
And allowing this to be the Argument or Occasion of the Psalm (as truly it is grounded upon very fair probabilities) you will easily perceive, that the Text, in the proper Application of it, will have an influence upon this Congregation, and prove a word in season, in respect of the occasion of this solemn Convention.  
We are met at this time in the Name and fear of God, about the work of Justice: the Persons, and Causes of men, are to be weighed and examined; And as I cannot say that there are any Davids to be tried at this Assizes, men of such eminent Piety and Integrity as He was: So I hope there are none of Saul's Officers here, neither Men of such prostitute and mercenary consciences as they were: Omnia Dicta Domini, omnibus posita sunt, says Tertullian. The words of God have a general prospect; and though they may seem a particular Admonition to some few men, yet they intent a general Instruction to all men who may be concerned in the like case. This Psalm was written about a matter of Justice, and Judgement: and that is the business we are all met upon: And forasmuch as the Administration of Justice in this Nation, is by the Prudence and Wisdom of our forefathers, cast into that form that in all judicial proceed there are many Parties; The sentence upon any cause, issues not from the bosom of any Judge alone, seeing he is tied up to Proofs and Allegations: So that the miscarriage in the work of Justice, may proceed from the corruption of those parties which prepare a Cause for Sentence.  
If the Counsellors shall be corrupt and Covetous, and by their flourishing Eloquence shall gild over a rotten Cause.  
If the Witnesses shall be false and malicious, and seek rather their private revenge, than Public Justice.  
If the Jury shall be packed and partial, or instructed to swear according to the private interest of a Friend or a Landlord; there may prove sad obstructions in the work of Justice: this (as the Prophet Amos speaks) may turn judgement into gall, and the fruit of righteousness into hemlock.  
And therefore I shall not address my discourse to any particular Party, or Officer, in this great work of Justice; but to all, who are in any respect concerned in it, and enforce Holy David's admonition in the Text, That they would speak righteousness, and judge uprightly in all causes, and between all parties: that so Wickedness and Impiety may have its condign punishment; and Innocence, and Honesty, their due protection and reward. And this is the design and project of the ensuing discourse; for which I humbly entreat your Christian patience and the Lord's assistance.  
The Text, you see, is presented in the form of a Question, but it appears by the Context, that it is such a Question, which (as Divines observe) hath vim Negationis; it implies a denial, like that of St. Paul, Do we provoke the Lord to Jealousy? are we stronger than He? No, we are not. So here in the Text: Do ye speak righteousness? do ye Judge Uprightly? No, ye do not: for, their conviction follows in the second verse; Yea, in heart ye work wickedness, and weigh the violence of your hands in the earth. So that the Text becomes (as Musculus hath it) an invective, or a reproof of the iniquity and injustice of Saul's Officers, and Counselors, that when according to that place and power which they had with Saul, they should have defended and protected Him as an innocent person; they on the contrary prosecuted, and sentenced him as a seditious conspirator. And this reproof is imbittered with terrible threaten and imprecations, as we find in the body of the Psalm. And these David, in the Spirit of prophecy, breathes out, and denounces against them, as knowing that the Lord in his due time would plead his Cause, and by the glorious effects of his Power and Justice would give men occasion to say: Verily there is a Reward for the Righteous? Doubtless, there is a God that judgeth in the earth.  
It well became the majesty of that Spirit by which David wrote, to convey his admonition in that form, by way of reproof or invective: But it will become me, to observe a greater distance. And I humbly crave leave to present that instruction, which I conceive due to this Auditory, and Occasion, by way of Exhortation. Let me exhort you (I say) justitiam loqui, & recta judicare, to speak righteousness, and to judge uprightly. And when I have opened the Duty to you, and shown you what it is, and how it may be done; we shall find, in the other words of the Text, weight enough to press it by way of motive or consideration. And this I shall do (by God's assistance,) with all respect to your Patience and Employment.  
For the Duty itself, to declare unto you what Righteousness, and Upright Judgement is; I shall not perplex your attention with the variety of definitions, and distinctions which might be offered out of the Schoolmen and Casuists. In this first part, I intent only the edification of the common sort of people, who now are, or hereafter may be concerned as parties in the Administration of Justice. To them I say this; Righteousness is a constant purpose and resolution, of giving to every one their own.  
And you may very easily perceive how this Definition agrees with the Case in the Text. David complains of the Corruption, and Iniquity of those that were Judges in his cause. Doeg was a false witness, and gave in a malicious information against him. Saul was too apt of himself to believe it; and yet he wanted not some flattering Courtiers, some perchance of his privy Council, who blew the Fire, and by their evil suggestions, turned saul's hatred and jealousy into a flame; that David was a suspicious, discontented person; and the Crown would not sit fast upon his head, while David lived: and with this unrighteous dealing, David charges them. Now,  
Had these men been endued with the grace of Justice, and Righteousness; had they had a constant purpose and resolution of giving to every one their own, that is, their due, than they had given David that Character and commendation which was due to him, namely this: That David was misrepresented to Saul; that he had given large testimonies of a peaceable and quiet Spirit; that he had spared the Life of Saul, when it was in his power twice to have slain him: Thus they should have spoken righteousness; and defended an innocent person: But they did not. They wrought wickedness in their hearts, as David speaks here; they complied with Saul's humour in his bloody intentions, and persecutions against David; and did not care though he perished, so long as they might secure their own persons and fortunes.  
But this case, this trial of righteousness, doth not often happen, yet sometimes it doth: And then, those that are in power and authority in any State, cannot better improve their greatness, than by countenancing and supporting oppressed Innocence. Holy Job in his own just vindication, relates this, as one evidence of his righteousness; I delivered the poor that cried, and the Fatherless, and him that had none to help him. The blessing of him that was ready to perish, came upon me; and I made the Widows heart to sing for joy. I broke the jaws of the Wicked, and plucked the spoil out of his teeth, Chap. 29.  
Even the heathens by the light of nature, did discern this to be the duty of a Magistrate. Sudandum est his, qui Magistratum gerunt, pro communibus commodis, says Cicero: Such as undertake the office of Magistracy, must sweat and lay out themselves for the common good, must endure storms and emnityes, and contest; not only with unjust and audacious, but even with potent adversaries, in the defence of Innocence. And Seneca reports it in the commendation of Caesar, Omnium domos illius vigilia defendit: He was a man of such a public Spirit, that his watchfulness defended all men's houses; his labour and industry secured all men in their ease, and pleasures, and vocations. A precedent, not unworthy of the knowledge and imitation of those, who shine as Stars of the first magnitude in the Orb of Honour: and let them know, that they are then truly glorious, when their Goodness sends forth as bright a beam, as their Greatness; when they use their power, as well to defend the oppressed, as to punish the transgressor.  
But I must not restrain the work of righteousness to this case only; the duty is of a greater latitude, and yet St. Augustine in his Enarration of this fifty eighth Psalm, hath reduced that great variety of cases, to that one Head which our blessed Saviour in his Sermon lays down before us: Whatsoever ye would that men should do unto you, even so do ye unto them. This is the grand rule of Equity. He that observes this rule, shall think and speak, and do righteously, and be of an holy and blameless conversation: This (says that Father) was the first law which God wrote in the heart of Mankind. In matters of civil righteousness and morality, in all those duties which we own to our Neighbour, a man need but knock at his own heart, and ask, What shall I do in such or such a temptation? and he shall hear this answer Echoing and sounding thence: Do as thou wouldst be done by.  
Wouldst thou, not have thy Children, or thy Servants disobedient or undutiful to thee? Honour thy Parents.  
Wouldst thou prolong thy Life to a good old Age? Do no Murder.  
Wouldst thou have thine own Marriagebed honourable, and undefiled? Do not commit Adultery.  
Wouldst thou possess thy goods and estate in peace and safety? Do not Steal.  
Wouldst thou not be overborne in thy righteous cause by indirect proceed? Do not bear false witness against thy neighbour.  
Wouldst thou enjoy thy own house, and wife, and servants, and cattle, entire and without damage to thyself? Covet nothing of thy Neighbours: Do as thou wouldst be done by.  
This rule (says St Hierom) is Compendiosum commonitorium. A breviate of the whole duty of man to his neighbour: If he would neither do evil to, nor suffer evil from, his neighbour; let him remember This. Lorinus tells us, and Beza affirms as much, that, in some Ancient Greek Copies, This rule of our blessed Saviour was inserted by the Apostles into their canons, in their first Council at Antioch. Having decreed, that they should abstain from meats offered to Idols, and from blood, and from things strangled, and from fornication, than it was added: And whatsoever ye would that men should do unto you, do so unto them. As if this were the most perfect rule for a Christian to walk by.  
Lampridius tells us also, that the Emperor Alexander Severus, did so highly prise this Rule, that He caused it to be written in his Palace, and in many public places; and that in his Military discipline, he was wont to punish his Soldiers in this manner; If upon their march they had plundered any thing, and were taken with it, they were brought back to the owner, and there in his fight and presence were beaten either with clubs, or with rods; and upbraided in this manner. Would you be content that that should have been done to you, which you have done to him? You have rob and spoilt this man of his goods would you be rob and spoiled of your own? And being thus upbraided for transgressing this evident law of nature, he was dismissed with shame and sorrow.  
And (my Christian Brethren) let us all with shame and sorrow, consider our delinquency in this case, How contrary we have walked to this rule of Equity; either in an utter contempt, or forgetfulness of it. How many poor Souls are there now in the Jail, and to be tried for their lives, who with a deep sorrow and remorse of conscience wish they had always walked according to this rule. Such as are to be arraigned for Murder, or Felony, how passionately do they wish, they could gather up that blood which they have spilt, and that they had kept their hands clear from all acts of Violence and Robbery. But alas, it is too late, and 'tis to be feared that some of them must yield up their lives, to satisfy those righteous and equal laws, which they have transgressed.  
And although our piety and our prayers are in a great measure due to Them, let us not forget Ourselves. Let us look into, and examine our own hearts, whether we stand not guilty before the Judge of all the World of many acts of unrighteousness. Alas, it is but little, that our fins, are not written on our foreheads as theirs are; that they are not legible to the World in a public indictment. The time will come, when we shall be arraigned in the Court of Conscience, and groan under the gnawings of that greedy worm, which nothing can satisfy but a broken heart. Oh (my Brothers) let's think upon it. We know not how near the day of the Lord, is. 'Tis 1600 years ago and upward, since St. James told us: The judge standeth at the door. 'Tis his infinite patience and long-suffering; that he doth not enter into Judgement with us. 'Twere wise and safe, by a speedy and unfeigned repentance to prepare to meet Him, and by faith to get on the Breastplate of Righteousness, by which only we shall be able to stand in that evil day.  
But although we must make mention of the righteousness of CHRIST only, in the point of justification, yet there is a stock of moral righteousness we must lay in too, to declare the truth and life of our faith, of which we have a pregnant intimation in the Text. And having shown you the Quid, what this duty is that David inquires after: It follows now that I show you the Quomodo, How it is to be performed; which appears in the words of the question, Do ye indeed speak righteousness? do ye judge uprightly?  
I shall observe in this part but two branches; for we may well conceive, that those phrases, Speaking righteousness, and judging uprightly; are but Synonyma, important of the same thing, and under that joynt-notion, I shall consider them.  
And then a second thing will be: This speaking righteousness (indeed); we shall perceive some weight in that word, when I come to open it.  
For the first of these: How are we to speak righteousness, or to judge uprightly?  
Mollerus tells, that some Expositors render the words thus; An certè mutam justitiam loquimini? It seems to be an improper speech: but they thus explain it, that David charges the counsellors of Saul with an unjust silence. Do ye speak righteousness? that is, Ye do not speak righteousness: ye do not declare that innocence and integrity, which in your own consciences ye believe to be in me.  
I touched upon this before, and shown you, what reflection it might have upon the great Officers and Counselors of State; let me in a word or two bring it a little lower.  
As it may be a fault in a Witness to depose more than the truth; so it may be a fault to conceal any material circumstance, which may make for the discovery of the truth. They had a proverb among the Ancients, when a man would not speak freely what he thought or knew in any cause, they would say: Bovem habet in lingua: He hath a bull in his tongue; the Atnenian money having the figure of a Bull, stamped upon it: and by that proverb they would tax him with bribery, that he had taken money to hold his peace. And the like scoff was put upon Demosthenes, when, upon a gift received he would not plead, as he did against the Melesian Ambassadors: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He had swallowed a bribe, and that made his throat sore: I have heard complaints in this kind. Poor men, when with great cost and trouble, they have prepared their Cause for a hearing, have yet lost it; their witnesses have been corrupted to say less than they knew; and their Counsel taken off to attend other causes in other Courts; and so all hath miscarried for not speaking righteousness: unrighteousness hath prevailed against him. But i'll carry this note no further.  
Let me now take up that term in the Text (indeed), and weigh it to you, and you may receive some farther light and instruction from it. The Lxx render it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Do ye truly speak righteousness? Apollinarius thus: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; that is, do ye undauntedly speak righteousness? So now we may guess at holy David's meaning. Do ye speak righteousness without fear, without favour, from the truth and sincerity of your hearts?  
And now that I have cleared the words, let all the Officers and Ministers of Justice from the highest to the lowest, be pleased to suffer a word of Exhortation.  
There is no one thing, Religion only excepted, that more secureth and adorneth a State then justice doth; It is both Columna & Corona Reipub: A prop to make it subsist firm in itself, and a crown to make it glorious in the eyes of others. Jus et Aequitas vincula Civitatum, says Cicero; As the Cement is to the Building: so is Justice to the Body-politick; it holds all together. Bodies politic own both their strength, and their height to Justice. So Solomon tells us: Righteousness establisheth the Throne, and exalteth the Nation.  
It was the Lords command to the officers of justice in the 16 of Deuter: That which is altogether just shalt thou follow. Justissimam Justitiam sectare, Tremelius renders it: The old Vulgar, Justum justè persequere. According to the original, we should read it, Justice Justice shalt thou follow.  
The Charge you see from the great Lawgiver, is very strict, pressing all his under-officers to the execution of Justice. We of this Nation are happy in an excellent body of Laws, and we want but one Law more, to enforce Magistrates to the execution of those Laws. Execution in Polity, is like Elocution in Oratory. Primum, Secundum, Tertium: The prime, and the main, the all in all of it.  
The Lord by his Prophet Isaiah commands, Keep ye judgement, and execute Justice. Now it were a sad thing if we should keep judgement as a Prisoner, or execute it as a Malefactor. The Apostle Paul complained of some such, that did withhold the truth in unrighteousness: but God forbidden there should be any such found amongst us, who by any base arts should obstruct the course of judgement, or award a punishment to any one, who hath walked according to ancient and known Laws.  
The purpose of the Lord by his Prophet was this: keep Judgement: that is, declare it, lay open the Law in the grounds and reasons of it, and execute justice, that is, administer it impartially, indifferently, and without respect of persons. The Jews had a proverb; Transgressors need a Session's house.  
It is not enough that good Laws are enacted by pious Princes and their Council.  
It is not enough that they are rightly understood by the Reverend and learned Judges.  
Nor enough, that they are diligently enquired into by the Grand or petty Juries.  
The main thing, is, the execution of the Laws, that unrighteousness should not dare to outface Justice, that the Magistrate do not withhold his hand from seizing upon impudent iniquity. Remember the importance of this word in the Text [Indeed]: that ye speak and do righteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, truly, without any by, or base respects, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without fear or care.  
Self-respects are too often obstructions in the course of Justice. Viderit Utilitas, is no good motto for a Magistrate. Favour may blear his eyes, but gifts will blind them: He that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will easily become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and that undoes all. Consider the case in the Text, between SAUL and DAVID, and you will wonder the less at the Corruption of his Officers, when you hear the argument he urged to them. He had intelligence that his Son Jonathan was in league with David, and, suspecting the revolt of other great Officers, he speaks thus to them: Hear now ye Benjamites: Will David give every one of you Fields and Vineyards, and make you Captains of thousands, and Captains of hundreds? 1 Sam. 22. 7. Here was an hook cunningly baited, to draw them to his own party; and it is hard to say, in whom the Corruption was greater: In Saul to offer, or in his Officers to accept? in Him to suggest a temptation, or in them to yield to it; but between both, we know that David a man after Gods own heart, was pursued and persecuted. So David tells Saul: I have not sinned against thee, yet thou huntest my Soul to take it, 1 Samuel. 24. 11.  
I persuade myself, you never readd the History of David but it begat sad thoughts in you, that a man so innocent, should be so violently prosecuted: but see, what self respects will do, when once a man layes-by all care of piety and religion, and designs nothing but the advancement of his own private interest, He cannot say at what sin he will stop. It is a great truth that of Solomon, He that receiveth gifts over-throweth a land.  
Vir Oblationum according to the Original, A man that is ready to receive any motion that shall be offered him, if it come with a gift; A man that comes to an Assizes, as Plutarch said of Stratocles, tanquam ad messem auream as to a golden Harvest, and brings a mercenary tongue and conscience with him; what man though never so innocent can be secure of his life or fortune? When Judas opened his heart to the High Priest with that indication Quid dabitis? What will ye give me? They knew they had an agent for their turn. He betrays his Master, and sells his blood, though he knew it was innocent.  
That most Christian duty of Self-denial, runs through all the offices of a man's life. It is the greatest preserver of Peace and Unity, and righteousness: He that hath learned to deny Himself, will never envy the happiness of his neighbour; much less invade his rights or possessions, and with a violent hand seize upon them. He hath learned with St. Paul, in whatsoever state he is, therewith to be content; and to such as are in a better condition than himself, he can say, The blessing of the Lord be upon you: I bless you in the name of the LORD.  
Again to speak Righteousness truly, is to speak it without favour. Favour in a Magistrate, when misdemeanours are gross and palpable, is the nurse of Vice. St. chrysostom calls it, the mother of all sin. It is not seldom seen, that when a man hath spent his youth, and his strength in the service of some great One, he is at length rewarded with a Licence to hang up a Sign: and that proves perchance a Sign of drunkenness, a sign of unthriftynesse, a sign of wantonness, a sign of profaneness, and all kind of wickedness. The Spirits of Godly men are vexed, to see such a confluence of all sorts to that Sign of sin: and they do not only grieve that that house of sin is sometimes as full as the house of God, but complain of it; yet that Sign must not be pulled down: Why? He was my old Servant, and I must wink at him. And this favour hath an evil influence upon his fellow Commissioners: If he will wink, they must not see. They must show favour to his Servant, that their own may find the like.  
But what will be the end of this? He that will wink at the trespass of the Laws in his servant, how purblind would he be toward a Friend, or a Kinsman? Yea, stark blind, if a Son should be a trespasser.  
Such was the Justice of the Heathens that they did not stumble at greater stones than these. Torquatus a Roman, and Zaleucus a Grecian, spared not to give sentence even upon their own Sons. You know the old word, Amicus Plato etc. Sed magis amica Veritas. Truth and Righteousness should be dearer to us then all the World beside; We may have a fair respect for servants, and friends, and kindred, and Children: but the peace of our Country, and the honour of Religion, and the glory of God should over-weigh all. Let the Christian Magistrate hear the Heathen Orator Exuat personam Judicis, qui induit Amici. The affection of a friend fits not the function of a magistrate. He may say to his Acquaintance, In all matters of civility I am yours, but in matters of Justice I am God's, and my Country's servant.  
Let me note but one thing more in this part, If ye would speak Righteousness indeed, speak it according to Apollinarius Metaphrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: without fear. It was fear, no doubt that made Saul's Officers so corrupt as they were. When self-interest brought them to serve him in his unrighteous designs, selfe-preservation continued them in his service: Their worldly wisdom made them consider that, He that could give them fields and vineyards, and those great commands, could as easily take them away. And such as yield themselves servants unto sin for gain; 'tis some question, whether they would yield themselves servants unto righteousness, upon apparent disadvantage. The Kingdom of Israel was in a sad state; when Naboth must die, rather than Jesabel be displeased: and Christ must be Crucified, rather than Pilate offend Caesar. And it will grow as sad with us, if the portion of the Widow, and the Fatherless may be swallowed up; and neither Witness, nor Juryman dare speak his Conscience, for fear of the mighty Oppressor.  
'Twas a noble courage in those Ancient Bishops, who being charged by the Arrian Emperor, to condemn Athanasius without witness, and unheard, only propter Me, on the Emperor's word, refused to do it; and would rather hazard their estates, then do such an act of unjustice. And let the fear of the Lord so rule in all our hearts as not to fear the faces or frowns of men, by them to be overawed or persuaded to any act whereby the Glory of Christ, or his Gospel may be disparaged; or the right of our neighbour in any measure diminished.  
And now that I have shown you What Righteousness is, and how ye may speak it indeed, Let me beg but two minutes more of your Christian patience for those two Motives or Considerations in the Text, that may press you to them; and I have done.  
And these Motives will rise out of the Text, like a Party laid in ambush, and surprise your Spirits, while you think not of them.  
There are two motives to speak righteousness, in those two Compellations, with which David bespeaks these Officers of Saul.  
O ye Congregation! O ye Sons of Men! Calvin conceives that David expresses himself thus by way of contempt. q. d: O ye servants of Saul! albeit when ye are met in Council, ye seem to be a Congregation, such a number of men, whose power and policy, I, a poor fugitive, am not able to resist; yet know, that ye are but the Sons of men. Ye, by your Counsels, seek to take away my life, and when ye have taken it, ye are but the Sons of men, Ye must die yourselves. Man that is born of a Woman (says Job) is but of few days. The greater should our care be to spend them well. And I suppose that learned man, took the ground of this gloss from the signification of the original term, Elem: which signifies Manipulus spicarum, a sheaf of Straw or a bundle of Reeds: and in that sense it is found in the thirty seventh of Genesis, verse seventh, Where Joseph relating his dream, tells his brethren: that their sheaves bowed to his sheaf. There's the word Elem.  
And now you may perceive the weight of this Motive. That a Congregation of men, conspiring in an act of unrighteousness, are but a sheaf of straw, and a sheaf of straw is nothing in the hand of God. God is a consuming fire, says the Apostle: and when God shall come in flaming fire to render vengeance to those who obey not the Gospel of our Lord Jesus Christ, what will become of this sheaf of straw?  
And it is considerable to this purpose, what David speaks in the 82 Psalms, God standeth in the Congregation of the mighty, He judgeth among the Gods, vers. 1.  
Magistrates are called Gods, because they are advanced to do the work of God, for such is the work of Justice. And so Hezekiah told his Judges; See what ye do, For ye execute not the judgement of men, but of God.  
Well, but yet God stands in their Congregation. He is present at their Counsels, and He judges among them. He sees, and knows all their designs, how they are laid, and how they must be carried on: and then, as it is in the second Psalm, When the Rulers took Counsel against the Lord and against his anointed, The Lord sat in Heaven and laughed at them, and had them in derision. But be pleased to reflect upon this passage in this 82. Psalms, God standeth in the Congregation of the Mighty. The meaning is, as I said, He is present. It is not enough that He looks down from Heaven, and sees all Congregations afar off, but he comes, and stands in them. And some Expositors conceive, that God is presented in that posture of standing, to denote His attention. As you know it is with us, when we sit and hear a discourse, which we would listen better to, we stand up. And so here. God is said to stand: that is, he is so present, as that also he is attentive. Nothing passes but Deo astante, & attestante, He is an eare-witness, and an eye-witness, yea and an heart-witnesse of all that is said, or thought, or done in any Congregation.  
And this notion David did conceive very proper to intimidate the hearts of his enemies, to re-mind them, that God stands in their Congregation, that He is present at all their meetings, and attentive to all their debates: that they are but a sheaf of straw, he can break their band, and scatter them as the chaff before the wind. And that is the first motive to incline us to speak righteously.  
And the second is this. Let us consider that we are but the sons of Men.  
And upon this theme, Holy David in another Psalm, preaches to us a Lecture of Mortality. Surely (says He) every man living is altogether vanity. In the 62 Psalms, He wraps up all mankind in that sheet of corruption: Men of low degree are vanity. True: there's but little doubt or dispute of that: but what are men of an high degree? They are a lie. That is: There is no safe depending on them, their breath is in their nostrils as well as other men's, and die they must; and die they may, assoon as others. So that, take the whole race of mankind together; High and low, Rich and poor, the mean and the Mighty, and lay them upon a balance, and they are altogether lighter than vanity. And this was that which David intended in that 82 Psalms, when he said, He judgeth among the gods. If God did only stand in the Congregations of unrighteous men, and heard, and would do nothing, the care were the less; yea (but says David here,) He stands to judge.  
It is acutely observed by a late reverend Author; that God's standing in the first verse. hath reference to the fall of those mighty ones in the sixth and seventh verses. I have said ye are Gods, and all children of the most high, but ye shall die like men, and fall like one of the Princes. God is a standing God; He only doth and will stand, when all unrighteous men, how great soever shall fall, and fall to dust. Their greatness cannot exempt them from the first statute, Statutum est omnibus semel mori, It is appointed for all men once to die; Nor from the second statute; et post mortem Judicium, and after death to come to Judgement.  
Magistrates, though they are called Gods, yet they are Dii sub Judice; when they have judged others, they must be judged themselves. They are Dii caduci, & Dii judicandi: Gods that shall fall, and Gods that must come to Judgement.  
Now then for the Conclusion of all. Let me recommend this one Meditation to you. I may call it an occasional Meditation, because you may have frequent occasions to remember you of it. You know a sheaf of Corn when it is in the band, will stand by itself, and endure an indifferent blast of wind, ere it fall: but, undo the band, and you cannot make a single straw to stand. I infer this.  
When unrighteous men assemble, and sit in Counsel together, than they are as a sheaf in the band: their strength may be considerable and formidable, and the upright man may be overborn in Judgement. A pack▪ d jury (as I said before,) and a few suborned witnesses, may carry any cause; and it lies not in the power of the most prudent upright Judge, to prevent it. Whereas when the band is once broken, (as God will break such bands), when such men return to their single capacities, their weakness will not only be visible but despicable. Although considered in their united capacities, in their greatest strength, compared with God, they are but as a sheaf of straw laid upon a flaming fire, which leaves only the poor revenge of its ashes to hid the embers of that fire which consumed it. Yet it pleases God sometimes to break the band, and to single those unrighteous men out, and in their solitude to pursue them with horror of Conscience, and the distracting remembrance of their perjuries and forgeries, their frivolous delays, and demurs, their frauds and subornations, and those irreparable injuries they have done; and they shall be no more able to stand, and look either God or good men in the face, than a single straw is to resist a whirlwind.  
I shall show you this in one example. Doeg the Edomite was an instrument of much evil to David, and to all that favoured his righteous cause; by his malicious information, Abimelech the Priest and eighty four more of the Priests of the Lord were put to the Sword. What became of him? Lorinus tells us out of Rabbi Solomon, that it was a received tradition among the Jews, that he and his only Son died in this manner: That Doeg himself was armourbearer to Saul in that battle with the Philistines, at which he died. There, when Saul had fallen upon his own Sword, and slain himself; Doeg calls his Son, and sends him with Saul's Crown and bracelet to David, thinking thereby to engratiate himself; and than Doeg falls upon his own Sword, as Saul had done, and kills himself; and his Son instead of a reward from David, is commanded to be slain. And there was an end of Saul, and Doeg his informer, and their family.  
The Lord by that army of the Philistines broke up the Congregation, and made them know they were but the Sons of men, and that they were not able to stand, when he came to judge them.  
Now the Lord help us to consider of these things and dispose our hearts to love the work of righteousness, and in all our deal with men to behave ourselves justly and uprightly, that when we shall come to die like men, we may find the fruit of righteousness, which is peace: even Peace with God, and peace with our own consciences, that we may commend our spirits into the hands of the God of our righteousness, with joy and not with fear.  

The Prayer after Sermon.  
GReat and Glorious Lord God, who art righteous in all thy ways, and holy in all thy works: be good and gracious unto us thy poor Creatures, who here stand guilt, before thee of many acts of unrighteousness, for having rejected and despised thy most pure and holy laws, and have chosen rather to walk after the lusts and imaginations of our own hearts.  
We have defaced that perfect Image of righteousness and Holiness, in which we were created, we have defiled ourselves with the pollutions of sin; so that all our righteousness is but as a filthy rag, and we cannot but loathe and abhor ourselves for all our abominations.  
Blessed God, we desire to return unto Thee, and to seek thy face; not only for thy mercy and pardon for the sins we have committed, but for thy Spirit and thy grace, that we may be renewed & restored to that state of holiness whence we are fallen.  
And forasmuch as the Ministry of thy Word is the means which thou hast ordained, & promised to sanctify to that end; We humbly call upon thee for a blessing upon that portion of thy Word which hath been dispensed unto us at this time.  
Great God our hearts are in thy hand, we beseech Thee mould and fashion them according to thine own holy will. Beget in us a constant purpose and resolution of giving to every one their own, and re-imprint in our hearts that excellent rule of righteousness, Not to do any thing to our neighbour which we would not be content that he should do to us.  
We are met at this time, O Lord, about thine own work, The Execution of Justice and Judgement; we beseech thee assist us in it. As we begin this work in thy Name, give us grace to continue in it in thy Fear.  
Touch the hearts of all those who are in any respects interested as parties in the administration of Justice, that they may all speak righteousness and judge uprightly, without respect to themselves or respect to their friends, and without fear of the face of any man  
And give us all grace to consider that a congregation of men, conspiring in an act of unrighteousness, are but as a sheaf of straw, not able to contest with thee who art a consuming fire. Oh help us to consider, that how great or mighty soever we be in this World, we are yet but the sons of men, frail and mortal, and know not how soon we may be called to thy Judgement Seat: And let these meditations quicken us to an holy care to prepare our accounts, and to behave ourselves so righteously toward all men here on earth, as that we may cheerfully commend our Spirits to the God of Heaven.  
Hear us O God, and answer us according to thy wont grace & goodness; supply all our defects out of the fullness of Christ Jesus, who is the Lord our Righteousness: to whom with thee, O Father, and thy blessed Spirit, we desire to ascribe all honour and power, and praise, now and for evermore. Amen, Amen.    

A SERMON, Preached at the ASSIZES Held at BRIDGNORTH For the County of Salop in the year, 1657.  
On the Lord's Day.  
By Mich: Thomas, Rector of Sockton in the same COUNTY.  
LONDON, Printed for Humphrey Moseley at the Prince's Arms in St. Paul's Churchyard. 1659.   
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Psalm 37. verse 37. Mark the perfect man, and behold the upright: For the end of that man is peace. 
IT may perchance raise your attention to the Doctrine of this Text, when you shall consider, that it is a branch of that Psalm, which hath always been in very high esteem both among the Ancients, and our Modern Divines.  
Origen calls it Humanae animae Medicinam. It is Physic for the soul of man, forasmuch as it reproves sin, and teaches us to live according to the laws of God.  
Athanasius recommends it to be readd by all those who are scandalised at the prosperity of the wicked, and find themselves tempted to go along with them in their ways; and to think this world to be governed by chance or fortune, that God is not a God of Judgement; that he makes no difference between the righteous and the wicked.  
Calvin and Mollerus meet both in this censure of it, that it contains doctrinam apprimè utilem, exceeding profitable doctrine; and Lorinus tells us, that Fulgentius (that great light of the Church in Africa,) by reading St. Augustine's commentary upon it, was converted by it.  
The tree then being so good, you may fairly presume the Text, which is a branch of it, may yield you the like fruit. I may not unfitly call the Text, Totius Psalmi Epitomen. The summary or abridgement of the whole Psalm. The doctrine which is dispersed in the other verses of it, is collected and united in this.  
All the defect will lie on my part, by reason of my weakness, I shall not be able to shake this so full laden branch, that all the fruit of it may fall amongst you. So fare as the Lord hath enabled me to understand the doctrine of it, I shall humbly present it to your religious consideration, and shall hope, that that slight taste of it, which you will receive at this time by my service, will provoke your holy appetites to make a farther enquiry in your private meditations.  
But not to waste more, either of the time, or your patience, be pleased to take the Text divided into these three parts.  
Here is an Act, and an Object; and they are both twofold.  
The Act is, to Mark and to Behold.  
The Object of this Act is the Perfect and the Upright man.  
And in the third place here is the reason of the Act which is very weighty and considerable; For the end of that man is Peace.  
But I must crave leave to invert the order of these parts, and consider the Object first, Who this perfect and upright man is. And then pass to the Act, what it is to Mark and to behold Him. To which act, we shall be the better disposed, by the weight of the reason which enforces it; Mark the perfect man, and behold the upright: For the end of that man is peace.  

The first part: The Object.  
I confess, I find much variety in the several Translations concerning the reading of the Text. The LXX render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and according to the old vulgate, Custodi innocentiam, & vide aequitatem: and then we should read the Text, Keep innocency and take heed to the thing that is right. And although Lorinus follow these translations, yet we acknowledge that other grave Authors, Concretè interpretantur ex Hebraeo, render it out of the Hebrew by the Concrete. Observa perfectum, & aspice rectum; and so Junius, and Tremelius have translated it; and so also those Divines of the reformed Churches, whose opinions Marlorate hath collected. And truly the difference is not great, whether we read it in the Abstract, or in the Concrete, the one will be the Exposition of the other: and so the perfect man will be, He that keepeth innocency; and the Upright man, He that taketh heed to the thing that is right.  
But we must behold this Object at a nearer distance; and let us look upon this perfection and uprightness in the Root, and in the Branches of it; and then, according to our English word, we shall have three Marks by which we may know who this perfect and upright man is; and so the better judge of ourselves, whether we are such or no.  
The Root of this Perfection and Uprightness, I place in the Heart; and the branches of it, in the Words and Actions of men. And this method answers that Distinction so common among Divines; Integritas Cordis, Oris, Operis: The Uprightness of the Heart, of the Mouth, and of the Hand; and upon the consideration of these Marks, we shall have the fuller and the clearer prospect of Him.  
And I was put into this method, not so much by the common distinction, as by the propriety of the terms in the Original. We read of Noah, that he was a perfect man, Gen. 6. 9 of Jacob, that he was a plain man, Gen. 25. 27. of Job, that He was a perfect and an upright man; and in all these places there is the same word in the original, Tamim: and Mercerus upon those places in Genesis, and Pineda upon that place in Job, interpret this perfection to be the simplicity, the integrity, the sincerity which was in the Hearts of Noah, and Jacob, and Job. For the farther clearing of the word, you know well, there is a twofold perfection: Imputata, & Impertita. A perfection which is imputed to us: and a perfection which is bestowed upon us; the one is called the Perfection of Justification, the other of Sanctification.  
The former of these, in a strict sense, is a complete perfection. The Saints are complete in Christ, they are perfectly justified, there is not any sin left uncovered, nor any guilt left unwashed in the blood of Christ, not the least spot but is taken away. By one offering, Christ hath perfected for ever them that are Sanctified, says St. Paul. Heb. 10. 14. And then there is a Perfection of Sanctification; and that is called so, either in regard of the beginnings of it, or in regard of our desires or aims at it.  
The Saints even in this life, have a perfect beginning of holiness, as being sanctified in every part; they are Sanctified throughout, in soul, and body, and spirit.  
And then their desires are high and real towards perfection; they pray, and strive to subdue every corruption, to abandon every known sin, to perform every duty. And this is the utmost degree of perfection that any son of man can attain to, in this life. And in this respect it was that Job had the character of a perfect man. Not that he thought himself so, in respect of an exact obedience to the whole law of God; so he professes, If I say I am perfect, it shall also prove me perverse, Job. 9 20. but in respect of his desires, and endeavours towards this perfection. Job was sincere, he was sound at heart, He did not personate religion, but was really a religious person. He was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Lxx render that place, A simple man, that is: plain hearted, single minded. He was not a compound, speaking one thing, and meaning another. Job's heart might be known by his tongue, and his spirit by his actions. And this is the first and chiefest mark of the perfect man, whom David, in the Text, advises us to observe and behold.  
And truly, this perfection in the root, as I have called it, this soundness of heart, is that perfection, which is only valuable and considerable; 'tis that which the Lord so often calls for in the Scripture, to love Him, and serve Him with all our hearts, that we would not suffer our hearts to be divided, and carried away from God, and laid out upon the vanities of the world, while we pretend to be the servants of God in a more strict and purer way than others are.  
In the second of the Kings, ch. 17. v. 33. we read of the Samaritans, that they feared the Lord, yet served gods of their own. And the prophet Zephany reports it as one of the sins of Judah, that they swore by the Lord, and by Malcham the idol of the Ammonites.  
And I would to God we that call ourselves, and would be thought, Christians, could purge our hearts from this guilt, that our hearts were perfect, and sincere, and entirely devoted to the service of God. Beata servitus (says St. Ambrose) si nihil possit adversarius de tuo sibi servitio vendicare, That's a blessed way of serving God, when Satan can challenge no part in it. How few are there of us that can come to God with David's argument, and may press Him as he did, I am thine, oh save me. The worldly-man cannot say so to God, because he hath many Masters: Lust comes and says, Thou art mine, for thou makest provision for the Flesh, to fulfil the desires thereof.  
Covetousness comes and says, Thou art mine, thou servest not Christ, but thyself. The Gold and Silver which lies rusting in thy coffers, is the portion of the Widow and the Fatherless. The stone in the wall of thine house cries out, and the beam out of the timber doth answer it, and the furrows in the field join in the outcry, and say, We were gotten by oppression, and bribery.  
Luxury comes and says, Thou art mine, thy conscience can tell thee, thou hast spent more at a feast in one day, than thy charity to the poor hath cost thee in a whole year; that thou hast striven to pay most at a Reckoning in a Tavern, but hast pretended excuses to give nothing to a Brief in a Church.  
Ambition comes and says, Thou art mine; thou hast affected greatness and power, that thou mightest sinne without question or control; and than Christ will put in his charge too, and say; Thou considerest not, that I gave thee a command over men, that thou shouldst obey Me; I honoured thee, that thou shouldst honour Me. Now, Quem tam multi competunt, quàm vile mancipium est? says that Father St. Ambrose, What a vassal, what a slave is that man, whose heart is challenged by so many masters? Such an one cannot pretend to Jacob's title, to be Homo Simplex, a perfect single-hearted man: He is rather Homo Multiplex; St. James his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doth not reach Him, He is more than a double-minded man, He hath an heart for every lust, a new God, and a new Religion, when soever the sway and humour of the times shall require it of him.  
Upon those words of the Lord by his prophet Joel; Turn unto me with all your heart; devout Bernard hath noted thus: Corporis conversio, si sola fuerit, nulla erit, If the body only turn to God, and not the heart, there is no conversion. It is but the form of Conversion, there is nothing of truth in it; when there are pretensions to godliness, but no power. He is a miserable man that contents himself in the outward formalities of religion, and neither knows, nor regards his heart. Bernard applied this Note to his monks upon a Fastday, and took occasion to reprove them for their hypocrisy. Manet tonsura, (as he goes on) ye continue your shave, ye change not your garment, ye observe your rules for fasting, and your hours for prayer; and yet the Lord cries from heaven, Cor vestrum longè est à Me, Your heart notwithstanding all this, is far from me.  
The best discovery we can make of the integrity and sincerity of our hearts, is to observe the bent and sway of those four chief affections, Love, Fear, Joy, and Grief; and see whether God or the World have most of these, and accordingly we may judge ourselves, whether we are true Converts, or Perfect men.  
But because the nature of the root, is best discerned by the fruit which appears on the branches; be pleased, that the discourse may pass from the first mark of perfection, which I called perfection in the root, the perfection of the heart, to the second, which is Integritas Oris, the Integrity of the Mouth or words; and no mark can be more proper than this, or more naturally consequent. Our blessed Saviour hath given us the rule, Out of the abundance of the heart the mouth speaketh.  
In the 32 d. Psalm David pronounces a blessedness upon that man, in whose Spirit there is no guile. And there are good Expositors conceive, this guile to consist in and about the duty of Repentance, and especially in the covering of sin; as when men shall cover their extortions and oppressions by building an Hospital, and when they shall cover all the Week-sins, with a Sabbaths solemnity. Such is sometimes the folly of Hypocrisy, that it will strive to cover sin though with a Net, which every man sees thorough: they will have such mean and pitiful pretences for their unjust actions: whereas a perfect-hearted man, is serious in the search of his conscience; and he will take knowledge of his sins, before they discover themselves; he will acknowledge his riot and voluptuousness before he burn in a Fever, occasioned by his surfeits. He will acknowledge his wantonness and licentiousness, before he comes under the anguish and smart of corrosives. He will acknowledge his pride and wastfullnesse, before he lie in prison for debt. The perfect man doth not seek his sins in his belly, nor in his bones, but in his conscience. He unfolds that, ripps up that, and enters into the privatest and remotest corners thereof. And he that doth not thus, there is dolus in Spiritu, There is guile in his Spirit; and he hath no title to that blessedness, which David was pronouncing. So that if there be Veritas in Cord, Truth in the heart; there will be also Veritas in Ore, Truth in the mouth: which being the second mark of a perfect man, give me leave to lay it open to you.  
The perfection of the Mouth hath a double prospect; it looks towards God, and towards man. God shall have His glory, in the Confession of his sin, and man shall have his right, in speaking the truth.  
Among those marks which David gives of that happy man, who shall dwell in the holy hill of the Lord, this is one: He speaketh the truth in his heart. And so in the 14 of the Revel. v. 5. those blessed persons who are said to follow the Lamb, are thus described: In their mouth was found no guile.  
Truth, as it is a most excellent virtue; so it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 says Philo: the most sacred possession, precious and necessary as the Sun to the world.  
When the question was put to Pythagoras, What that was, in the doing whereof, men might be like unto God, he answered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, If they speak the truth. It will be a good interpretation of that command of our blessed Saviour: Be ye therefore perfect, as your Father which is in heaven is perfect: when, as He is truth, so we be always careful to speak the truth from our hearts, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even the Heathen, by the light of nature could conclude, that it was a servile un-ingenuous humour, to lie, and to speak falsely. And we have some impression of it still remaining in us, of all reproaches we can least brook that: Thou liest. How many quarrels hath it occasioned? How much blood hath been spilt about it? But truly, 'tis sad and strange, that men will not endure to be charged with lying, and yet make no conscience of lying; that they should take up that part of the Heathens morality, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, To speak the truth, is an evidence of a noble, constant, well composed spirit; and desert the other part of it, by a deficiency in their practice, in yielding themselves up to tell lies for advantage.  
Some Divines have moved and debated these two Cases: Whether if a man be examined before a Competent Judge, he may not lie to preserve himself or his Friend from the penalty of the Law. And 'tis answered in the negative: He may not lie. There can no case be put, in which it may be lawful for any man to lie to any man: not to a midnight, not to a noon-thiefe, that assaults his house, or his person, he may not lie. And although many have put names of disguise upon such practices, and call them Equivocations and Reservations, yet they are all children of the same Father the Devil, who is the father of lies.  
The other Case is: Whether if a man be examined before an incompetent Judge, he may not equivocate and prevaricate with Him? And 'tis answered thus: that if he do speak, he must speak the truth. They allow, that to an incompetent Judge, that hath no legal power to examine him, he may be silent without sin: but to a competent Judge, 'tis an indefensible sin either to be silent, or to depose an untruth.  
And upon this account, since it is so clearly sinful in a witness, either to prevaricate or to depose an untruth; I submit it to your grave Judgements, whether it be not highly considerable, for an Advocate to plead an untruth; by the advantage of his Rhetoric and Eloquence to palliate such a cause, which, in his own conscience and opinion, deserves rather a punishment then a defence; whether in pleading such causes, they do not take part with evil doers, and encourage men to venture upon unjust actions, since they may be assured, that for a fee, they may have a subtle and ingenious Advocate, to maintain their cause. But in this case, since I speak to such, whose piety and integrity, I have no reason either to question or suspect, I shall proceed no further.  
Indeed, my design lies mainly against that sort of men, who inure their tongues, to speak maliciously and defamatorily, and blast the fair reputation of their neighbour, by false suggestions and insinuations.  
It may be sometimes unlawful, to speak all that a man knows to be true of his neighbour; but it is always unlawful to speak that which he knows to be false. This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, calumnia, such a practice whence the Devil takes his name, Diabolus, an accuser: 'tis a devilish practice by false informations and slanders to represent a man worse than he is, and to expose Him either to the hatred of the common people, or the censure of the Magistrate, for crimes whereof he was never guilty. Like the Heathens of old, who put the Christians into the skins of beasts, and then brought them forth to be torn and worried, such an artifice hath Satan used all along, by suborning foul tongues, to sully and stain the fame and reputation of men, thereby to prepare them for destruction. When Paul and Silas were misreported to the Roman Magistrates, as troublers of the City, and teachers of customs, which were not lawful to be observed; we may wonder the less, that they were beaten and imprisoned: yea, we see it in a greater example, in our blessed Saviour Himself; when He was slandered to be a deceiver of the people, a wine-bibber, a companion of publicans and sinners, and one that had a Devil, these aspersions raised the hatred of the common people, and the malice of the Jews was less discernible, when they cried away with Him, crucify Him: and you know what the issue was, the murder of the Lord of life.  
I shall not need to urge any arguments to prove how fare distant a backbiter or a slanderer is from a perfect man. That grave Author Parisiensis calls him, Dentem Diaboli, The tooth of the Devil, which he fastens in an innocent person, and tears his good name, and perchance his estate too, cruelly, and unmercifully, and irreparably. We may easily conclude the sin is great when the Judgement is so heavy, when both St. Paul and St. John tell us, that whosoever are revilers, and makers of lies, shall not enter into the new Jerusalem, the Kingdom of God.  
There remains yet the third mark of this perfect man to be considered, and that is, Integritas Operis, His Equity and Uprightness in all his Actions.  
Pineda tells us that the original term, Jasar; which, in that place of Job, is rendered upright; signisies sometimes Jucundum esse: and then the upright man will be such an one, as is of a complacent humour, of a mild and soft temper. And probably Apollinarius had respect to this sense of the word, when he metaphrased our text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Keep meekness, and then it may mean, Be neither sour not bitter in looks or language; be not harsh or cruel in thy deal or actions with men.  
I observe in most Latin Translations, that they retain the word Rectum. In an old Manuscript I read it, Custodi simplicitatem & vitae rectum: and Pineda by many instances clears it, that Jasar signifies Planitiem viae, the smoothness and evenness of a way. And then by a fair allusion it may import that Justice and Equity which men ought to use in all their deal and commerce. There is no trouble in walking in a plain way. When there are hills to strain the nerves, or valleys to endanger a precipice; hence arises the trouble of a Journey.  
And so it is in civil commerce: when we are to deal with a plain man, whose words and actions are both of the same piece, who lies not upon the catch, and hath not his subtle reserves, of false weights, or lights, or measures; there is neither fear nor danger in conversing with such a man. If we look into the body of this 37 Psalms, we shall find David instancing in some actions, which seem to be contrary to this uprightness, which I am to present to you.  
In the 12 verse, he speaks of plotting against the Just. In the 14 verse, of drawing the sword, and bending the bow against the poor and needy: In the 21 verse, of borrowing and not paying again. And so fare forth as any man is plunged in the guilt of those practices, he is so fare distant from true uprightness. Will you please to review these instances.  
First, What is it to plot against the Just man? I rest in Lorinus his opinion upon the place: It is to pick a quarrel with him about his Religion, and the worship of his God: such enemies we find the Prophet Daniel met with. They said among themselves, We shall not find any occasion against this Daniel, except we find it against him concerning the Law of his God. So we read, Luke the sixth, That the Pharisees watched our Saviour, that they might have an accusation against him. So true is that of Solomon, He that is upright in the way, is an abomination to the wicked, Prov. 29. 27. But this is certainly an abominable kind of wickedness, when the worship of God shall be made the occasion of envy. When, like Cain, they shall hate, and rise up against their brother, because he offers to God a better sacrifice than themselves. It was a pious wish that of Bucolcerus: Mortuus est Cain: sed utinam non viveret in filiis suis. Cain is dead: but would to God he did not live still in his sons; who carry still his bloody club, wreaking in the gore of Christians, and seeking the destruction of those, that are more holy than themselves.  
It is a sad thing, when men shall come into the house of God, as Doeg did into the tabernacle; and to return an informer against the Minister, as he did against Abimelech. Any plot against a just man, argues rather pride than perfection: He is an ill subject to Christ, who envies Him the glory of a populous Kingdom.  
Consider the second instance: The drawing the sword, and bending the bow against the poor and needy. Expositors conceive that David in this instance, points at Saul, and those several acts of injustice, whereby he oppressed him. It is no new thing to see Right overcome by Might, and Ahab solacing himself in Naboth's vineyard  
Notwithstanding Holy Job, and the Prophets Jeremy and Habaccuck have expostulated the case with God, concerning the prosperity of the wicked; yet in his infinite wisdom he sees it fit to continue it, and still we see the poor and needy, become a prey to the rich and mighty. But these permissive acts of Providence are no warrant, or security for such acts of Injustice. He is far from a perfect man, who seeks to slay the upright, or, as Solomon speaks, Robs the poor because he is poor, and unable to help himself.  
The third instance is: The wicked borroweeh and payeth not again. In which is noted an high act of injustice, and contrary to that Evangelicall precept delivered by St. Paul, Own nothing to any man but love; provided always, there be sufficiency and ability to pay. Whosoever shall pretend poverty to his creditor, and make a fraudulent composition, contracts upon his own soul the guilt of theft in an high degree. And some have been so curious to make the observation, That estates compounded for, seldom prosper: there is for the most part something of fraud and concealment; and that constitutes the wicked man, whom David here points at, He borroweth and payeth not again.  
You see in common experience, how the Courts of Justice are troubled and pestered with suits and causes in these cases; with actions in regard of conspiracy, The wicked plotting against the Just; with actions of trespass and battery, The drawing his sword against the poor, and by might oppressing Him; and with actions of debt, The wicked borroweth and paying not again.  
And no doubt, David desiring to win, and work up the souls of men, to this perfection and uprightness, hath proceeded in that Method throughout this Psalm, as it were Antiphonically, and by way of contra-position, to set down the Characters of the upright and the wicked man, and describe them by their intentions, by their words, and by their actions. Of so much concernment did David conceive it to be, exactly to know the perfect and the upright man.  
And in all this discourse, I have pursued the same method: as contraries are best discerned when they are placed together; so in every mark of this perfect man, you have had something positively, something negatively delivered. And now that I have presented the Object before you, in which the great part of my business lay, I am now to invite you to the Act: To mark and to behold him, which was the second part I proposed to observe.   

The second part: The Act.  
But I need not detain you long in this Act. I do not find any expositor whom I have consulted, that stops upon it. Mollerus conceives, that David only calls upon us to observe the passages of Divine Providence, and the various issues of his Dispensations, concerning the ways and the ends of the wicked, and the perfect man. It is the humour, or rather the weakness, of most men to judge outward appearances, and to conclude a man either Happy or Miserable, according to his successes in this world So Job's friends passed their censures upon Him, and he must needs be a dissembling Hypocrite, because He was so grievously afflicted.  
But this, according to that saying of our Saviour, was unrighteous Judgement. And as David had made his observation concerning the righteous man, I have been young but now am old: yet I never saw the righteous forsaken, nor his seed begging their bread, so he calls upon all others to make the like observation concerning the perfect man. Mark and behold Him (says He) And although ye may see the wicked flourishing like a bay tree, and the upright man withering like a shrub; the one in honour and flowing with all temporal abundancies, the other vile and despised, and lacking necessaries, yet judge not: They are yet upon their way; they are not yet come to their journey's end; they are now busied in their several works, and have not received their wages: but when the day of our life shall begin to close, and the shadows of death shall spread themselves; and the grave begin to open her mouth; and the Arch-angell's trumpet, in a passing bell, shall summon the sons of men to Judgement, then will be fulfilled that of the Prophet Malachi: At that time God will make up his Jewels, and men shall discern between the righteous and the wicked, between him that serveth God, and him that serveth him not, Chap. 3. vers. 17, 18.   

The third part: The reason of the Act.  
And now, here, enters our third part, for the conclusion of all. Mark and behold the perfect man, for he is worthy of your observation. The end of that man is peace. Our blessed Saviour speaking of John the Baptist: What (saith He) went ye out into the wilderness to see? A reed shaken with the wind? It may be in the eyes of some that saw him, he seemed not much more considerable: but I tell you; He is a Prophet, and more than a Prophet.  
And if any profane spirit should say; What do you call us to mark and behold? broken reeds? and smoking flax? persons that have lived in trouble, and are dying in dishonour? such as have been the subject of wanton wits to make Songs of, and the object of men's hatred and scorn? Such indeed is the lot and portion of the upright man: yet let me tell you, he is somewhat more, yea very much more than he is conceived to be. Though the Wicked raise war against him, yet He is the Son of peace; though he sail through a rough Sea, yet he hath a calm haven, though he meet with crosses on his way, yet he shall find comforts in his end. And herein lies the weight of the reason, and upon which the state of the perfect man becomes so worthy of all observation.  
Man as he is a rational creature, proposes to himself some end in all his actions. That's the great wheel that moves him, and sets him to work; and whatsoever he proposes to himself as his end, that in his present sense and opinion, hath an appearance of Good. Those two maxims in Philosophy consist well together. Omnia agunt propter finem, and Omnia appetunt Bonum.  
But now it ofttimes comes to pass, that there is a sad miscarriage; men project one thing, and another falls out. There is Finis Operis, & Finis Operantis. The end which is properly consequent to the Work: And the end which is in the design of the Workman. And these do oftentimes differ: Men engage themselves into sinful actions, and propose to themselves as their End, pleasures, or profits, or preferments: this is Finis Operantis, the end of the workman; but this is not Finis Operis, the end of the work: For, the wages of sin is death, In the eighth of the prophecy of Amos, the Lord threatens his people Israel for their oppression and profaneness: Hear this ye that swallow up the needy. I will turn your feasts into mourning, I will make it as the mourning for an only Son: and the end thereof as a bitter day, at the 10 verse.  
This bitter day was the end properly consequent to the work of sin, though they projected and designed another, namely their private gain and advantage.  
Let us remember then what the prophet Isay hath taught us. The work of righteousness shall be peace, and the effect of righteousness, quietness, and assurance for ever, Isa. 32. 17.  
But we must not understand this word, Peace, in that latitude as it was usually taken among the Jews, for a confluence of all temporal blessings, as it happened in the case of Job, whose latter end the Lord made better than his beginning, that is, in respect of temporal abundances, having his estate doubled to him. We must take it in that sense, as it means peace of conscience, and an assurance of the favour of God in Christ, that however matters go with him in respect of his person, or estate, or his life, or his posterity, he rests secure as for the state of his Soul; and can with cheerfulness commend it into the hands of his faithful Creator.  
Whereas the same prophet Isaiah tells us, There is no peace to the wicked, Isa. 57 21. Such as do not walk in the ways of peace, shall never find peace at their End. I deny not but a Wicked man may die possessed of all the comforts this world can afford him; he may die (as it was said of David) full of days, riches, and honour, and yet his deathbed pillow may be uneasy to him, when it shall come to that of the Poet Linquenda domus & tellus, etc. when he shall look upon those things, which we call worldly comforts, but find no comfort in them.  
When he shall look upon his estate, and not only grieve that he must part from it himself, but he must leave it to a Son, whom, as Solomon speaks, he doth not know whether he shall be a fool.  
When he shall look upon his Wife and Children, and take his last farewell, and out of the horror of his conscience shall be forced to declare himself thus. I leave a great Estate amongst you, but I fear, you will find it encumbered with the curse and vengeance of God.  
When he shall look upon his friends, that stand weeping and mourning over him, and shall breathe out Socrates' complaint in that sense, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Oh Friends, ye cannot help me, your counsel, nor your power cannot enlarge the term of my life a minute, nor give a ransom unto God for me.  
When he shall look upon his body wasted, and consumed by his Luxuries, and, it may be, so diseased, as to be loathsome to himself and his attendants; and from a sad reflection upon the vanities of his life past, shall sigh and groan out this as his own Epitaph; I have lived in sin, and now I lie down in sorrow.  
But above all, when he shall consider the state of his poor Soul, whose immortal nature delivers him up to an Eternity either of bliss or misery. When this poor Soul, poor I say as not being rich in faith, or any other spiritual grace, shall sit upon his lips, as the Emperor Adrian's did, with a Quò nunc ibo? whither shall I go? what shall become of me? How shall I appear before God, whose Name and Sabbaths I have blasphemed and profaned? How shall I stand before Christ, whose Ministers and Ordinances I have persecuted and despised? What comfort can I expect, or hope for, from the holy Ghost, whose private motions and workings in my heart I have slighted and resisted? I never looked upon, nor examined my heart or ways, by saying, What have I done? And now, miserable man that I am, I know not what to do.  
Oh my Christian brethren, let us think upon these things; this will be the certain Fate of a dying wicked man. The Lord will be just and righteous though we are not, and every secure sinner shall feel in his conscience Futuri Judicii praejudicium, as Tertullian expresses it, a taste of that eternal Judgement and Horror, which he must endure irremediably and everlastingly.  
Think upon the sad state of Cain. We cannot tell by the Hebrew, whether he said; My iniquity, or, my punishment, is greater than I can bear. Think upon the sad state of Antiochus: when he lay dying, he calls to his friends, and says, My heart faileth me, into what floods of misery am I fallen? and now I remember the evils that I have done at Jerusalem.  
Think upon the sad state of Saul: when he was discomfited by the Philistines, he calls to his servant; Stand upon me I pray thee, and kill me, for anguish is come upon me.  
And let these terrors of the Lord convince us, that this perfection and uprightness in our hearts, and words, and actions, is a considerable quality. Let us with all possible speed and care provide for our deathbed comfort, and purge our consciences by Confession, and Faith, and Repentance and Restitution; that we may stop their Mouths, and still their Clamour, and not become, as Job complained, a burden to ourselves. Job 7. 20.  
It was a good Caution that Bernard gave Eugenius; Nullus molestior oculus suo cujusque. Through the guilt of sin, it will so come to pass, that no eye will be so dreadful and terrible to us, as our own; there will not be a face either in Heaven or Earth, which a troubled conscience would rather fly from than his own, and can less do it.  
The Laws of God are the rules of that perfection and uprightness, which in St. Paul's phrase we should follow and press after.  
And Holy David tells us that their peace will be great that love, and are not offended at the laws of God. This peace in our last sickness will prove our best Cordial. It was so to King Hezekiah, when the Prophet Isaiah brought to him that sad message: Thou shalt die, and not live: He betakes himself to prayer: Remember now, Oh Lord, I beseech thee, how I have walked before thee in truth, and with a perfect heart, Isa. 38. 3. It was not his Crown, or his Kingdom, nor those vast Treasures he stood possessed of, that then administered any comfort to him, only the testimony of a good conscience, that he had walked before the Lord in truth and uprightness.  
Wherefore it is a sad thing, so many men should seek after Science, so few after Conscience; that men should hunger and thirst after Riches, and not after Righteousness: whereas did we bestow as much pains in seeking Moral and Theological Virtues and Graces, as we do for Arts and Sciences, we might attain them sooner, and retain them longer.  
Longer, did I say? I need not recall the word: Spiritual graces are truly called a treasure, because as they supply to all purposes, so they continue to all times. Grace carries us through all duties, and through all trials. It makes the yoke of Christ easy, and his burden light; it weakens the strength of sin, and takes out the sting of death; it stusses our pillows with the Feathers of a Dove, and fills us with those joys that are so unspeakable and glorious. St. Augustine speaking of the primitive Christians: Quidam patienter vivunt, & delectabiliter moriuntur: They live with patience, and they die with joy. Their Life it seems was a trouble, Death an advantage: they endured the one, and desired the other. That blessed Martyr Vincentius, had doubtless a great measure of this blessed peace in his end, when he could say to his executioner Dacianus; Nunquam aliquis adeò benè servivit mihi, ut tu; No man ever did me so good service as you are about to do: your torments will hasten me to my triumphs, your sword will but let out that corruption of flesh and blood, which cannot inherit the Kingdom of God.  
I shall conclude and dismiss you in the comfort of that promise recorded by Holy David in the 64. Psalm. All the upright in heart shall glory, at the 10 verse.  
The subject of the promise you see, is Glory: and the persons to whom it is due, are the Upright in heart. And we may admire the wisdom and goodness of the Holy Ghost in that expression: (upright in heart.) A man may be upright in the desires of his heart, when through the suddenness or violence of a temptation, he may be over-borne into a sin. The Lord help us, we cannot maintain a perfect rectitude in the ways of this world. In every calling there are some in-evitable temptations: but yet let us strive and bear up, though the stream of corruption run strong against us, let us put off all disguises in religion, and lay down the love of craft, and falsehood, and circumvention in Civil actions; and then we shall secure our title to the promise. Of what? Of glory. So we read it; but translations differ: some have it, Laudabuntur, they shall be praised. Uprightness is such a grace as creates an Holy and Reverential admiration in all that behold it. Even wicked Balaam could wish, Let me die the death of the righteous, and let my last end be like the Israel of God. But I rest not in that. Take the word in another translation; Laetabuntur, they shall rejoice. If we could crowd Heaven into a Map, we might find two Hemisphears; the one would be Joy, the other would be Glory: And as of those two Hemisphears of the world, the first hath been known long before: The other (that of America which is the richer in treasure) God reserved for latter discoveries: so though he reserve that Hemisphere of heaven, which is the Glory thereof, to the resurrection; yet the other Hemisphere, the Joy of heaven, God opens to our discovery, and delivers for our habitation, even whilst we dwell in this world. That which Christ shall say to our souls at the last Judgement; Enter into your Master's joy; He says to our Conscience now, Enter in your Master's joy. The everlastingness of the Joy, is the blessedness of the next Life; but the entering, the inchoation is afforded to the upright in this. Those words of Christ, Come ye blessed, are words intended to them that are coming to Him, that are upon their way. And as here he bids us, Come; hereafter, he will bid us, Welcome.  
Let it not trouble you then, what I told you out of Solomon, that the upright is an abomination to the wicked, and so, tribulations are to be expected. But you know, as a man must have some land, or he cannot be in wardship: so a man must have some of the love of God, or else he could not fall under God's correction. And when the hand of God lies upon him, either in a disease, or in a persecution, and presses him, so that even life itself is expiring, than he shall feel the comfort of this promise: Laetabitur, he shall Rejoice. And as the Lord said concerning the reducing of his people Israel out of Babylon: Sibilabo populum meum, I will hisse for them, Zech. 10. 8. so when the upright man shall lie panting, and languishing upon his bed of sickness. The Lord shall then come to his bedside, and hisse for him, and whisper gently to his departing soul: Fear not Sin, I am thy Righteousness: Fear not Death, I am the Resurrection: Fear not the day of Judgement, I am thy Advocate now, and shall be thy Judge then. And by these flashes of joy, shall so enlighten his soul, as to overcome all the cares and the fears of Nature, all the Horror of the passing Bell, all the cries, and tears of a distracted and scattering family. Like blessed Stephen, he shall, by the eye of Faith, see Heaven open, and his Saviour standing at the right hand of God. And his joy then shall be so strong, as that it shall no more extinguish, or evaporate than his soul shall. And it shall become a Joy that shall pass up, and put on a more glorious garment above, and be a Joy superinvested in Glory.   
FINIS.