A SERMON Preached at the Assizes holden at Bridgenorth for the County of Salop, in the year, 1657.

IF we inquire into the Argument, or Oc­casion of this Psalm, and guesse aright at that; It will give us some light, to the proper Applica­tion of the Text. And I shall [Page 2] 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 La­tine 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 Councell, and they shall be sitting in [Page 3] Judgment upon Him; that they vvould speak righteous­esse, and judge uprightly; that they would not hearken to the malicious informations of his Enemies, nor forme their Judgements according to the humour or the Designes of Saul, whose Counsellours 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, [Page 4] 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 tryed at this Assizes, men of such emi­nent Pietie 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, sayes Tertullian. The words of God have a generall prospect; and though they may seem a par­ticular [Page 5] Admonition to some few men, yet they intend a ge­nerall 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 businesse wee are all met upon: And forasmuch as the Administration of Justice in this Nation, is by the Prudence and Wisedome of our fore-fa­thers, cast into that forme that in all judiciall proceedings there are many Parties; The sentence upon any cause, issues not from the bosome of any Judge alone, seeing he is tyed up to Proofs and Allegations: So that the miscarriage in the worke of Justice, may proceed from the corruption of those [Page 6] parties which prepare a Cause for Sentence.

If the Counsellors shall be corrupt and Covetous, and by their flourishing Eloquence shall guild over a rotten Cause.

If the Witnesses shall be false and malicious, and seek rather their private revenge, than Publick Justice.

If the Jury shall be pack'd and partiall, or instructed to sweare according to the pri­vate interest of a Friend or a Landlord; there may prove sad obstructions in the vvork of Justice: this (as the Prophet Amos speaks) may turn judge­ment into gall, and the fruit of righteousnesse into hem­lock.

And therefore I shall not [Page 7] addresse 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 righteousnesse, and judge uprightly in all causes, and be­tween all parties: that so Wickednesse 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, [Page 8] but it appears by the Con­text, that it is such a Question, which (as Divines observe) hath vim Negationis; it implyes a denyal, like that of St. Paul, Doe we provoke the Lord to Jealousie? are we stronger then He? No, wee are not. So here in the Text: Doe yee speake righteousnesse? doe ye Judge Uprightly? No, ye do not: for, their conviction followes in the second verse; Yea, in heart yee worke wickednesse, and weigh the violence of your hands in the earth. So that the Text becomes (as Musculus hath it) an invective, or a reproofe of the iniquity and injustice of Saul's Officers, and Counsellours, that when according to that place and [Page 9] power which they had with Saul, they should have defend­ed and protected Him as an innocent person; they on the contrary prosecuted, and sen­tenc'd him as a seditious con­spiratour. And this reproofe is imbitter'd with terrible threatnings and imprecations, as we find in the body of the Psalm. And these David, in the Spirit of prophesie, 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? Doubtlesse, 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 righteousnesse, and to judge uprightly. And when I have opened the Duty to you, and shewn 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 [Page 11] (by Gods assistance,) with all respect to your Patience and Imployment.

For the Duty it selfe, to de­clare unto you what Righte­ousnesse, and Upright Judge­ment is; I shall not perplexe your attention with the vari­ety of definitions, and distin­ctions which might be offer'd out of the School-men and Casuists. In this first part, I in­tend onely 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; Righteousnesse 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 complaines 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 himselfe to believe it; and yet he wanted not some flattering Courtiers, some per­chance of his privy Councell, who blew the Fire, and by their evill suggestions, turn'd Sauls hatred and jealousie into a flame; that David was a sus­pitious, 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 Righteousnesse; had they had a constant purpose and resolution of giving to every one their owne, that is, their due, then they had given Da­vid that Character and com­mendation which vvas due to him, namely this: That Da­vid was mis-represented to Saul; that he had given large testimonyes of a peaceable and quiet Spirit; that he had spared the Life of Saul, when it was in his power twice to have slaine him: Thus they should have spoken righteous­nesse; and defended an inno­cent person: But they did not. They wrought wickednesse in their hearts, as David speaks [Page 14] 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 owne persons and fortunes.

But this case, this tryall of righteousnesse, doth not often happen, yet sometimes it doth: And then, those that are in power and authority in any State, cannot better improve their greatnesse, than by coun­tenancing and supporting op­pressed Innocence. Holy Job in his own just vindication, re­lates this, as one evidence of his righteousnesse; I delivered the poor that cryed, and the Fa­therlesse, and him that had none to help him. The blessing [Page 15] of him that was ready to pe­rish, came upon me; and I made the Widdows heart to sing for joy. I brake the jaws of the Wicked, and pluckt the spoyle 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, sayes 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 [Page 16] in the commendation of Caesar, Omnium domos illius vigilia defendit: He was a man of such a publicke Spirit, that his watchfullnesse defended all mens 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 Starrs of the first magnitude in the Orbe of Honour: and let them know, that they are then truly glorious, when their Goodnesse sends forth as bright a beame, as their Great­nesse; when they use their power, as well to defend the oppressed, as to punish the transgressour.

But I must not restraine the [Page 17] worke of righteousness to this case only; the duty is of a grea­ter latitude, and yet St. Augu­stine in his Enarration of this fifty eighth Psalme, hath redu­ced that great variety of cases, to that one Head which our blessed Saviour in his Sermon layes down before us: What­soever yee would that men should doe unto you, even so doe ye unto them. This is the grand rule of Equity. He that observes this rule, shall thinke and speak, and do righteously, and be of an holy and blame­lesse conversation: This (sayes that Father) was the first law which God wrote in the heart of Mankind. In matters of civill righteousnesse and mora­lity, in all those dutyes which [Page 18] we owe 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 Ecchoing and sound­ing thence: Do as thou would'st be done by.

Would'st thou, not have thy Children, or thy Servants dis­obedient or undutifull to thee? Honour thy Parents.

Would'st thou prolong thy Life to a good old Age? Do no Murder.

Would'st thou have thine owne Marriage-bed honoura­ble, and undefiled? Do not commit Adultery.

Wouldst thou possesse thy goods and estate in peace and safety? Do not Steal.

Would'st thou not be over­born in thy righteous cause by indirect proceedings? Do not bear false witnesse against thy neighbour.

Would'st thou enjoy thy own house, and vvife, and ser­vants, and cattle, entire and without dammage to thy self? Covet nothing of thy Neighbours: Do as thou wouldst be done by.

This rule (sayes St Hierom) is Compendiosum commonitori­um. A breviate of the whole duty of man to his neighbour: If he would neither do evill to, nor suffer evill from, his neighbour; let him remember This. Lorinus tells us, and Beza affirmes as much, that, in some Antient Greek Copyes, [Page 20] This rule of our blessed Savi­our was inserted by the Apo­stles into their canons, in their first Councell at Antioch. Having decreed, that they should abstaine from meats offered to Idolls, and from bloud, and from things strang­led, and from fornication, then it was added: And what­soever yee would that men should doe unto you, doe so unto them. As if this were the most perfect rule for a Christi­an to walk by.

Lampridius tells us also, that the Emperour Alexander Se­verus, did so highly prize this Rule, that He caused it to be written in his Palace, and in many publike places; and that in his Military discipline, [Page 21] he was wont to punish his Souldiers 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 up­brayded in this manner. Would you be content that that should have been done to you, which you have done to him? You have robbed and spoyled this man of his goods would you be robbed and spoyl'd of your own? And be­ing thus upbrayded for trans­gressing this evident law of nature, he was dismiss'd with shame and sorrow.

And (my Christian Bre­thren) [Page 22] 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 forgetfull­nesse of it. How many poore Soules are there now in the Jayle, and to be tryed for their lives, who with a deep sorrow and remorse of conscience wish they had alwayes 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 bloud which they have spilt, and that they had kept their hands cleer from all acts of Violence and Robbery. But alass, it is too late, and 'tis to be feared that [Page 23] some of them must yield up their lives, to satisfie those righteous and equall lawes, which they have transgres­sed.

And although our piety and our prayers are in a great mea­sure due to Them, let us not forget Our selves. Let us look into, and examine our owne hearts, whether we stand not guilty before the Judge of all the World of many acts of unrighteousnesse. Alass, it is but little, that our finns, are not written on our foreheads as theirs are; that they are not legible to the World in a pub­like inditement. The time will come, when we shall be ar­raign'd in the Court of Con­science, and groan under the [Page 24] gnawings of that greedy worm, which nothing can sa­tisfie but a broken heart. Oh (my Bretheren) lets think up­on it. We know not how neer the day of the Lord, is. 'Tis 1600 years ago and upward, since St. James told us: The judge standeth at the doore. '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 Brest-plate of Righteousnesse, by which only we shall be able to stand in that evill day.

But although we must make mention of the righteousnesse of CHRIST onely, in the [Page 25] point of justification, yet there is a stock of morall righteous­nesse 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 shewn you the Quid, what this duty is that David enquires after: It fol­lowes now that I shew you the Quomodo, How it is to be per­formed; which appeares 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 righteousnesse, and judging uprightly; are but Synonyma, important of the same thing, and under that [Page 26] joynt-notion, I shall consider them.

And then a second thing will be: This speaking righte­ousnesse (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 Ex­positours render the words thus; An certè mutam justitiam loquimini? It seemes to be an improper speech: but they thus explaine it, that David charges the counsellours of Saul with an unjust silence. Do ye speak righteousnesse? that is, Ye do not speak righte­ousnesse: ye do not declare that innocence and integrity, [Page 27] which in your owne conscien­ces ye believe to be in me.

I touch'd upon this before, and shewed you, what reflecti­on it might have upon the great Officers and Counsel­lours of State; let me in a word or two bring it a little lower.

As it may be a fault in a Wit­nesse to depose more then the truth; so it may be a fault to conceal any materiall circum­stance, which may make for the discovery of the truth. They had a proverb among the Antients, 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, [Page 28] stamp'd upon it: and by that proverb they would taxe 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 Embassadours: [...], 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 bin cor­rupted to say lesse then they knew; and their Counsell ta­ken off to attend other causes in other Courts; and so all hath miscarried for not spea­king [Page 29] righteousnesse: unrighte­ousnesse hath prevailed against him. But ile carry this note no further.

Let me now take up that terme 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 righte­ousnesse? Apollinarius thus: [...]; that is, do ye un­dauntedly speak righteousness? So now we may guesse at holy Davids meaning. Do ye speak righteousnesse without feare, without favour, from the truth and sincerity of your hearts?

And now that I have clear'd the words, let all the Officers and Ministers of Justice from [Page 30] the highest to the lowest, be pleased to suffer a word of Ex­hortation.

There is no one thing, Re­ligion onely excepted, that more secureth and adorneth a State then justice doth; It is both Columna & Corona Rei­pub: A prop to make it subsist firme in it selfe, and a crown to make it glorious in the eyes of others. Jus et Aequitas vin­cula Civitatum, saies Cicero; As the Cement is to the Building: so is Justice to the Body-poli­tick; it holds all together. Bodies politick owe 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 originall, we should read it, Justice Justice shalt thou follow.

The Charge you see from the great Law-giver, is very strict, pressing all his under-officers to the execution of Justice. We of this Nation are happy in an excellent body of Lawes, and we want but one Law more, to enforce Magistrates to the execution of those Lawes. Execution in Polity, is like Elocution in Oratory. Primum, Secundum, Tertium: [Page 32] The prime, and the maine, the all in all of it.

The Lord by his Prophet Isaiah commands, Keep ye judg­ment, and execute Justice. Now it were a sad thing if we should keep judgment as a Prisoner, or execute it as a Malefactour. The Apostle Paul complain'd of some such, that did with­hold the truth in unrighteous­nesse: but God forbid there should be any such found a­mongst us, who by any base arts should obstruct the course of judgment, or award a pu­nishment to any one, who hath walked according to antient and known Lawes.

The purpose of the Lord by his Prophet was this: keep Judgment: that is, declare it, [Page 33] 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 Jewes had a proverb; Transgressours need a Sessions house.

It is not enough that good Lawes are enacted by pious Princes and their Councell.

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 maine thing, is, the ex­ecution of the Lawes, that un­righteousnesse should not dare to out-face Justice, that the Magistrate do not withhold [Page 34] his hand from seizing upon im­pudent iniquity. Remember the importance of this word in the Text [Indeed]: that ye speake and doe righteousnesse [...], 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 lesse at the Cor­ruption of his Officers, when you hear the argument he ur­ged [Page 35] 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 yeeld to it; but be­tween both, we know that David a man after Gods owne heart, was pursued and perse­cuted. [Page 36] So David tells Saul: I have not sinned against thee, yet thou huntest my Soul to take it, 1 Samuel. 24. 11.

I perswade my selfe, 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 doe, when once a man layes-by all care of piety and religion, and designes no­thing but the advancement of his own private interest, Hee cannot say at what sinne he will stop. It is a great truth that of Solomon, Hee that re­ceiveth gifts over-throweth a land.

Vir Oblationum according to [Page 37] the Original, A man that is rea­dy to receive any motion that shall be offer'd 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? VVhen 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 turne. He betrayes his Master, and sells his bloud, though he knew it was inno­cent.

That most Christian duty of Selfe-denyall, runnes through [Page 38] all the offices of a mans life. It is the greatest preserver of Peace and Unity, and righte­ousnesse: He that hath learnt to deny Himselfe, will never envy the happinesse of his neighbour; much lesse invade his rights or possessions, and with a violent hand seize up­on them. He hath learnt with St. Paul, in whatsoever state he is, therewith to be content; and to such as are in a better condition then him­selfe, he can say, The blessing of the Lord be upon you: I blesse you in the name of the LORD.

Againe to speak Righteous­nesse truely, is to speak it with­out favour. Favour in a Magi­strate, when misdemeanours [Page 39] are grosse and palpable, is the nurse of Vice. St. Chrysostome calls it, the mother of all sin. It is not seldome seene, 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 Signe: and that proves perchance a Sign of drunkennesse, a sign of un­thriftynesse, a sign of wanton­nesse, a sign of prophannesse, and all kind of wickedness. The Spirits of Godly men are vex­ed, to see such a confluence of all sorts to that Sign of sinne: and they doe not only grieve that that house of sinne is sometimes as full as the house of God, but complaine of it; yet that Sign must not be [Page 40] pull'd down: Why? He was my old Servant, and I must winke at him. And this favour hath an evill influence upon his fellow Commissioners: If he will winke, they must not see. They must shew favour to his Servant, that their owne may find the like.

But what will be the end of this? He that will winke at the trespass of the Lawes in his servant, how pore-blind would he be toward a Friend, or a Kinsman? Yea, starke blinde, if a Sonne should be a trespas­ser.

Such was the Justice of the Heathens that they did not stumble at greater stones then these. Torquatus a Romane, and Zaleucus a Grecian, spa­red [Page 41] not to give sentence even upon their own Sonnes. You know the old word, Amicus Plato &c. Sed magis amica Veri­tas. Truth and Righteousnesse 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 Oratour 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 [Page 42] my Country's servant.

Let me note but one thing more in this part, If yee would speake Righteousnesse indeed, speake it according to Apolli­narius Metaphrase [...]: with­out feare. It was fear, no doubt that made Saul's Officers so corrupt as they were. When selfe-interest brought them to serve him in his unrighte­ous designes, selfe-preservation continued them in his service: Their worldly wisedome 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 yeeld themselves servants unto sinne for gaine; 'tis some question, whether they would yeeld [Page 43] themselves servants unto righ­teousnesse, upon apparant dis­advantage. The Kingdome of Israel was in a sad state; when Naboth must dye, 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 Wid­dow, and the Fatherless may be swallowed up; and neither Witness, nor Jury-man dare speake his Conscience, for feare of the mighty Oppres­sour.

'Twas a noble courage in those Antient Bishops, who be­ing charged by the Arrian Em­perour, to condemne Athanasius without witness, and unheard, onely propter Me, on the Em­perour's [Page 44] word, refused to do it; and would rather hazzard their estates, then do such an act of unjustice. And let the feare of the Lord so rule in all our hearts as not to feare the faces or frownes of men, by them to be over-awed or per­swaded 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 shewn you What Righteousness is, and how yee may speake it in­deed, Let me begg 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 surprize your Spirits, while you thinke not of them.

There are two motives to speake righteousness, in those two Compellations, with which David bespeaks these Officers of Saul.

O yee Congregation! O yee Sons of Men! Calvin conceives that David expresses himself thus by way of contempt. q. d: O yee servants of Saul! albeit when ye are met in Councell, 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 yee are but the Sonnes of [Page 46] 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 dye your selves. Man that is born of a Woman (sayes Job) is but of few dayes. 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 originall terme, Elem: which signifies Manipulus spicarum, a sheaffe 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 sheafe. 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 unrigh­teousnesse, are but a sheafe of straw, and a sheafe of straw is nothing in the hand of God. God is a consuming fire, sayes the Apostle: and when God shall come in flaming fire to render ven­geance to those who obey not the Gospell of our Lord Jesus Christ, what will become of this sheafe of straw?

And it is considerable to this purpose, what David speaks in the 82 Psalm, God standeth in the Congregation of the mighty, He judgeth among the Gods, vers. 1.

Magistrates are called Gods, because they are advanced to [Page 48] 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 judgment of men, but of God.

Well, but yet God stands in their Congregation. He is present at their Counsells, and He judges among them. He sees, and knowes all their de­signes, how they are laid, and how they must be carried on: and then, as it is in the second Psalm, When the Rulers took Counsell against the Lord and a­gainst his annointed, 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. Psalm, God standeth in the Con­gregation [Page 49] 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 afarre 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 heare 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 [Page 50] 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 sheafe of straw, he can break their band, and scat­ter them as the chaffe 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 sonnes of Men.

And upon this theme, Holy David in another Psalm, prea­ches to us a Lecture of Morta­lity. Surely (sayes He) every [Page 51] man living is altogether vani­ty. In the 62 Psalm, 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 lye. That is: There is no safe de­pending on them, their breath is in their nostrills as well as other mens, and dye they must; and dye they may, assoon as o­thers. So that, take the whole race of mankind together; High and low, Rich and poor, the meane and the Mighty, and lay them upon a ballance, and they are altogether lighter then vanity. And this was that which David intended in that 82 Psalm, when he said, He [Page 52] judgeth among the gods. If God did onely stand in the Congre­gations of unrighteous men, and heard, and would do no­thing, the care were the less; yea (but saies David here,) He stands to judge.

It is acutely observed by a late reverend Author; that God's standing in the first vers. 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 dye like men, and fall like one of the Princes. God is a standing God; He onely doth and will stand, when all unrighteous men, how great soever shall fall, and fall to dust. Their greatness cannot exempt them [Page 53] from the first statute, Statutum est omnibus semel mori, It is ap­pointed for all men once to dye; Nor from the second sta­tute; et post mortem Judicium, and after death to come to Judgment.

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 Judgment.

Now then for the Conclu­sion of all. Let me recommend this one Meditation to you. I may call it an occasionall Me­ditation, because you may have frequent occasions to remem­ber you of it. You know a [Page 54] sheafe of Corne when it is in the band, will stand by it selfe, and endure an indifferent blast of wind, ere it fall: but, undoe the band, and you cannot make a single straw to stand. I inferre this.

When unrighteous men as­semble, and sit in Counsell to­gether, then they are as a sheafe in the band: their strength may be considerable and for­midable, and the upright man may be over-born 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 [Page 55] bands), when such men return to their single capacities, their weakenesse will not onely be visible but despicable. Al­though considered in their united capacities, in their grea­test strength, compared with God, they are but as a sheafe of straw laid upon a flaming fire, which leaves onely the poor revenge of its ashes to hide the embers of that fire which consum'd 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 horrour of Consci­ence, and the distracting re­membrance of their perjuries and forgeries, their frivolous delayes, and demurres, their [Page 56] 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 whirlewind.

I shall shew you this in one example. Doeg the Edomite was an instrument of much e­vill to David, and to all that favour'd 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 Jewes, that he and his only Sonne dyed in this manner: That Doeg him­self [Page 57] was armour-bearer to Saul in that battle with the Phi­listines, at which he dyed. There, when Saul had fallen upon his own Sword, and slain himselfe; Doeg calls his Son, and sends him with Saul's Crown and bracelet to David, thinking thereby to engrati­ate himselfe; and then Doeg falls upon his owne Sword, as Saul had done, and kills him­selfe; 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 brake up the Congregation, and made them know they were but the Sons of men, and that they were not [Page 58] 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 righteousnesse, and in all our dealings with men to behave our selves justly and uprightly, that when we shall come to dye like men, we may finde the fruit of righ­teousnesse, which is peace: even Peace with God, and peace with our owne consci­ences, that we may commend our spirits into the hands of the God of our righteousness, with joy and not with fear.

IT may perchance raise your attention to the Doctrine of this Text, when you shall consider, that it is a branch of that Psalme, which hath alwayes bin in very high esteem both among the An­tients, and our Moderne Di­vines.

Origen calls it Humanae ani­mae Medicinam. It is Physick for the soul of man, forasmuch as [Page 64] it reproves sinne, and teaches us to live according to the lawes of God.

Athanasius recommends it to be readd by all those who are scandalized at the prosperity of the wicked, and find them­selves tempted to go along with them in their wayes; and to think this world to be go­verned by chance or fortune, that God is not a God of Judg­ment; that he makes no dif­ference between the righteous and the wicked.

Calvin and Mollerus meet both in this censure of it, that it containes doctrinam apprimè utilem, exceeding profitable doctrine; and Lorinus tells us, that Fulgentius (that great light of the Church in Africa,) [Page 65] by reading St. Augustines com­mentary upon it, was conver­ted by it.

The tree then being so good, you may fairely 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 lye on my part, by reason of my weake­nesse, I shall not be able to shake this so full laden branch, that all the fruit of it may fall amongst you. So farre as the Lord hath enabled me to un­derstand the doctrine of it, I [Page 66] shall humbly present it to your religious consideration, and shall hope, that that sleight tast 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 [Page 67] 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 passe 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.