Sermons Preached Upon Sundry Occasions, Sermon 5 – Title page 7

Sermons Preached Upon Sundry Occasions · Sermon 5 – Title page 7

p. 183COLOS. 3. 25.

But he that doth wrong ſhall receive for the wrong which he hath done: and there is no reſpect of perſons.

SOme of the ancients have charitably excuſed the Heathens Polytheiſme, by that probable conjecture, that they worſhipped not divers gods but one and the ſame, according to thoſe various benefits they received from him, or thoſe divers apprehenſions they had of him. As Lipſius, ſpeakingLipſius diſſert. 9. of the gods of the Stoicks, ſaith, they were rather multitudo nominum then numinum, a multitude of names ratherLib. 4. de Civit. Dei, cap. 24. then of natures. And Auguſtine, in his book de civitate Dei, brings in the Heathens pleading for themſelves, that they were not ſo ridiculouſly ignorant as to think virtue, or fortune, and the reſt gods, but onelyonly divers expreſsions of the ſame deity. Which opinion may gain further probabilitie, if we conſider what unworthy, unſuitable apprehenſions men are apt to entertain of God. Moſt men (like that Roman painter Arellius, who was wont to draw the faces of all his images according to the likeneſs of that beautie which himſelf moſt affected) framing a god to themſelves, ſuitable to their own carnal intereſts, and corrupt affections, not conceiving of him as he is, and ſo truely making God an Idol. Thus ſome fancie a god to themſelves all of juſtice, breathing out nothing but fire and brimſtone againſt ſin, armed with nothing but vengeance and terrour, and they can by no means frame to themſelves one conception of his mercy; and this is the miſapprehenſion which the humbled & deſpairing ſinner lies under, who can ſpeak no other language of God, then that of Job, The arrows of the Almightie are within me, the poiſon Job 6. 4.Job 6:4whereof drinketh up my ſpirit, the terrours of the Lord do ſet themſelves in array against me. Others (which indeed is the more frequent, and the more dangerous miſtake) fancie to themſelves a notion of God as all love and merciemercy, all tenderneſs and compaſsion, in the mean time either through unbelief not crediting, or through inadvertencie not actually conſidering the juſtice of God; and this is the miſperſwaſion and errour of the preſumptuous, ſecure ſinner, and that which encourageth him to a conſtant and confident continuance p. 184in ſin againſt God, and wronging his neighbour; this prompts and encourageth the ſuperiour to oppreſs his inferiour, and him to rebel againſt his ſuperiour. Therefore the Apoſtle here undertaking to preſs upon theſe Coloſsians a juſt and ſuitable deportment to every ſubordination God ſhall ſet them in, (which is the relative importance of the words:) having, verſe 24. allured them by the hopes of merciemercy, or a reward, he here perſwades them by the terrours of the Lords juſtice againſt thoſe, who in any capacitie or rank whatſoever (for ſo Zanchy extends the words) wrongs or injures another. But he that doth wrong, ſhall receive for the wrong which he hath done, &c.

As if he had ſaid:

Let none lay aſide the belief of the juſtice of God, or encourage themſelves Paraphr.in ſin, by hopes of impunitie; let not the poor inferiour ſervant (for the words are peculiarly ſpoken for the comfort of ſuch, by the general conſent of expoſitours) repine deſpairingly, becauſe here perhaps he ſuffers wrongfully▪ nor yet the ſuperiour triumph proudly, becauſe he can at preſent oppreſs ſecurely, for there will come a time (though now the poor and inferiour are oppreſſed without relief, and great ones Tyrannize without controle, when he (be he Prince or Peaſant, honourable or deſpiſed, rich or poor) be he what he will be (theſe circumſtances of the perſons are not valued or conſidered by that impartial juſtice of God from which he) that doth wrong, ſhall receive for the wrong which he hath done, &c.

The words you ſee are the deſcription of Gods ſeveritie againſt ſin; their terms may briefly be explained thus:

foreign) He that doth wrong. foreign is the ſame with foreign, ſaith Budaeus. Or if you will take the Philoſophers account of it, it is, foreign, to injure another knowingly contrarie Steph. ex Ariſt. Rhet.to ſome law, either the ſuperiour law of God, or the ſubordinate (ſo far as juſt) laws of men, agreeing with the law natural and eternal; ſo that every ſin as it is foreign in the Apoſtles phraſe, 1 John 3. 4. ſo it is foreign too, a wrong to God, our neighbour, our ſelves; and in this latitude I ſhall here conſider it.

foreign) Shall receive. The word properly ſignifies ſuch a receiving as is by way of return or recompence: that is, He ſhall have the just reward of that injurie whereby he wrongs another.

foreign) Non perſonam ſignificat, ſed perſonae attributa & circumſtantias: Stephan. Scripture ſpeaks of God, as having a gratious reſpect to ſome men more then to others: Jacob have I loved, and Eſau have I hated, Rom. 9. 13. Thus God had reſpect to Abel not to Cain, Gen. 4. 4, 5. But the perſons here ſignifies the outward circumſtances and qualifications of men, thoſe which make p. 185men glorious and valuable in the world, ſuch as Honour, Riches, Authoritie, Greatneſs, Learning, Parentage, Countrey, which are the admiration and terrour of men, yet can neither procure Gods favour for, nor ſecure the ſinner from the ſtroke of Divine juſtice. Which interpretation is evident from the context, and I ſhall further clear it anon.

In the words thus opened, four particulars are conſiderable.Diviſion.

Firſt, The indiſpenſable neceſsitie of juſtice: foreign, he ſhall receive, it cannot be otherwiſe.

Secondly, The equitie of Divine juſtice: it is, foreign, That is, pro gravitate peccati ſui, ſaith Paraeus: According to the nature, and proportionably to the greatneſs of the injurie.

Thirdly, The extent and univerſalitie of Divine juſtice. And that is double,

I. Of the Perſon, foreign, Let him be what he will be.

II. Of the Sin, foreign, What ever his ſin and injurie be.

Fourthly, The impartialitie of Divine justice; foreign, &c. There is no reſpect of perſons.

To which four particulars, if I may beg leave to ſpeak,

Firſt, Abſolutely, in themſelves:

Secondly, Relatively, as to the perſons engaged in the affairs of this day, I ſhall diſmiſs both the Text and Congregation. And

Firſt, Of the indiſpenſableneſs of juſtice upon thoſe who do wrong: they ſhall receive.

I. They may lawfully from the hand of the civil Magiſtrate.

II. They ſhall certainly from the hand of God.

I. They may lawfully from the hand of the civil Magiſtrate. The Apoſtle tells us, he is Gods miniſter, foreign, a revenger to execute wrath upon him that doth evil, Rom. 13. 4. There are indeed a generation of men in the world, who brand all juſtice with the name of crueltie, and Magistracie with the titles of Tyrannie and uſurpation: ſome ſuch there were in the Apoſtles time; Peter tells us of ſome who deſpiſe government, and ſpeak evil of dignities, 2 Pet. 2. 10. and Jude verſe 8. of ſuch whom he calls filthy dreamers, who deſpiſe dominion. The Manichees conceived that Magiſtracie was a conſtitution of their b…d god; ſuch were the Weigelians, and Swenkfeldians of latter years, and ſuch are many amongſt us at this day: and if we obſerve them they are the very ſame men, who would pull the ſword of the Spirit, the word of God, out of the mouthes of Min…ſters; who would wreſt the ſword of juſtice out of the hand of the Magiſtrate (the deſ…gn ſure is, that ſo their licentiouſneſs might go unreproved by the one, and unpuniſhed by the other) p. 186onelyonly here is the difference, though they have alreadie ſo far thrown off religion, as not to regard the one, yet they have not ſo far laid aſide the natural principle of ſelf-preſervation and policie, as not to fear the other. Truth is, they fear the Magiſtrates ſword is too edged a tool for them to meddle withall; they know that if they oppoſe it, they are like to feel it. It hath alwaies been ſo, that the Magiſtrates and Miniſtrie have had the ſame oppoſers; and the ſame principles of Pride, Faction and Ambition carrie men out to contemn both, as imagining themſelves too knowing to be taught by the one, or too good to be ruled by the other. It was thus of old; thoſe leading famous rebels, Corah, Dathan and Abiram, gainſay and oppoſe as well Moſes the Magiſtrate, as Aaron the Prieſt: and think both of them take too much upon them, to lift themſelves above the congregation of the Lord, Numb. 16 3. and therefore they both envie Aaron his Prieſthood, and Moſes his Authoritie; they will neither hear the one, nor obey the other, v. 12. And it is ſo ſtill; thoſe who now caſt dirt in the face of the Miniſters, would moſt certainly, if they had power and opportunitie, lay the Magiſtrates honour in the duſt, and crie down them as Tyrannical, as they now do theſe as Antichriſtian.

I queſtion not (my Honourable Lords) but we ſhall finde you readie and zealous (and the reſt of the Magiſtracie of this Nation) to aſſert the ſword of the Spirit to us, and I ſhall (I am confident as the mouth of all the ſound Miniſtrie of England) vindicate and aſſert the power of the civil ſword to you, and that upon theſe grounds; He that doth wrong, muſt receive from the hand of the Magiſtrate:

1. That the Magiſtrate may faithfully diſcharge that office which God hath entruſted him withall. God hat… put a ſword into the Magiſtrates hands, and he expects he ſhould not bear it vain, Rom. 13. 4. not bear it for honour to himſelf onelyonly, but for terrour to offendours, verſe 3. Rulers are not a terrour to good works, but for evil. He is not to wear it as a badge and enſign of Honour, but draw it as an inſtrument of Juſtice. It is the very end of his office: Governours, ſaith the Apoſtle, are ſent by God, there is their Commiſſion; if we1 Pet. 2. 14▪1 Pet 2:14 would know the end wherefore, the next words reſolve us, they are ſent by him foreign, for the puniſhment of evil doers. And it is this Divine Authoritie, which makes that juſtice in the Magiſtrate, which would be crueltie and murder in another. The wiſe God hath not entruſted the ſword of juſtice in the hands of every private man: how ſoon then would the whole world become an Aceldama, if every man might be the revenger of his own wrongs? Therefore God, who hath forbidden private Chriſtians to avenge themſelves, p. 187Rom. 12. 19. Dearly beloved, avenge not your ſelves, &c. yet Chap. 13. 4. hath authorized the Magiſtrate with his Commiſſion to be the avenger of wrath upon thoſe that do evil. Et quis obedientiam in crimen vocet? ſaith Auſtin in this caſe, Quis obſequium pietatis Lib. 1. de civ. Dei, cap. 26.accuſet?

2. That he may acquit, and clear himſelf of the guilt of other mens ſins. Thoſe ſins which the Magiſtrate, either out of Cowardize, or Partialitie, puniſheth not, he makes his own: and what men commit as encouraged by ſeeing others go unpuniſhed for the ſame ſinnes, (and ſure no greater encouragement to a licentious corrupt heart to ſin, then hopes of impunitie) the guilt certainly is devolved upon the Magiſtrate, who by puniſhing it in ſome ſhould have prevented it in others. Camerarius tells us of a wiſe anſwer, thoughCamerar. pag. 469. made by a fool, to a King of France, who being ſolicited to give out a pardon for a murderer made this the ground of his denial, that it was the third murder that man had committed, No, my Soveraign, ſaith he, it is but the first he hath committed: you committed the ſecond, and the third, Nam ſi primi veniam illi non dediſſes unicum illud commiſiſſet. It was his firſt pardon which made him promiſe himſelf ſecuritie, and ſo encouraged him to commit the like ſinne.

It is the charge God laies upon the Princes of Judah, Iſa. 1. 23. that they were companions of thieves, that is, coercendis & puniendis furt is operam non impendebant, ſaith Calvin, They did not endeavour to Calv. in loc.reſtrain and puniſh them, and therefore are interpreted as partners with them. Famous is that ſtorie of Ludovicus, one of the Kings ofCamer. ibid. France, to this purpoſe, who being at his devotions was ſolicited to pardon a Malefactour condemned to die; he, as willing to ſhake off ſuch an unſeaſonable importunitie, granted the requeſt; butPſal. 106. 3.Ps 106:3 ſuddenly meeting with that paſſage of the Pſalmist, Bleſſed are they that keep judgement, and be that doth righteouſneſs at all times, recalled the Malefactour, and revoked his former grant of merciemercy upon this reaſon, Principem, qui punire poteſt crimen, nec punit, non minùs coram Deo reum eſſe, quàm ſi id ipſe perpetrâſſet: that Prince or Magistrate, which can, and will not puniſh ſin, is in the judgement, and ſight of God as guiltie of it, as if he had commited it. There are no men in the world more guiltie of other mens ſins, then Miniſters and Magiſtrates, the firſt by not reproving, the other by not puniſhing.

3. In faithfulneſs to the offendour: to him that doth wrong, the Magiſtrate by puniſhing him may do him a real courteſie (as certainly they did the thief who condemned him to the ſame Croſs with our Saviour) and his receiving puniſhment by the hand of p. 188the Magiſtrate may be a means of his repentance (for foreign, ſaith Plutarch) and ſo prevent his receiving it from the juſt hand of God. Magiſtrates in Scripture are oft called Fathers, as Pater patriae among the Romans; and we know what Solomon ſaith of them, Prov. 13. 24. He that ſpareth his rod, hateth his ſon: and ſeveritie and juſtice againſt the ſin, may oft in the event prove merciemercy to the ſinner: but however, He that doth wrong ſhall receive, &c.

4. In order to the common and publick ſecuritie, that by one mans puniſhment others may fear to ſin. Which is the account Moſes gives of Gods appointment of capital puniſhments under the judicial law: as the ſeducer from the true worſhip of God was by Gods command to be ſtoned, Deut. 13. 10. and the end is expreſſed, verſe 11. that all Iſrael might hear and fear, and do no more ſuch wickedneſs. And the falſe witneſs to be puniſhed, Deut. 19. 19, 20. That thoſe which remain may no more commit any ſuch evil amongſt you. That which is a puniſhment to one becomes a terrour to all. Beſides, puniſhments are neceſſarie for the protection of weak and unarmed innocencie; to which Magiſtrates are, or ſhould be, a refuge and ſhelter; and which is chief, for the ſecuritie and defence of the Laws, which would be every villains ſcorn and deriſion, if they were not hedged in with thorns (as I may ſay) and ſecured by puniſhments. For though the moſt ingenuous principle of obedience be love, yet the moſt common principle is fear: and thoſe who will not for conſcience ſake, as the Apoſtle commands, Rom. 13. 5. conform to the Laws, yet will for wraths ſake, for fear of puniſhment: and many whom Religion will not, Policie will oblige to obedience. God ſees it neceſſarie to ſecure his own Laws by annexing puniſhments to them: mans corrupt nature is become now ſervile, and with thoſe in Pſal. 2. 3. would think of breaking all bands in ſunder, and caſting away the cords of Gods commands from them, did they not fear as it follows there, v. 9. to be bruiſed with the rod of iron.

Many keep Gods Laws more out of fear of Hell, then out of any love to Holineſs: and much more invalid will any humane Laws be without puniſhments annexed. If men could promiſe themſelves ſecuritie from the puniſhment which the Law threatens, they would quickly indulge themſelves the libertie of violating what the Law commands. I like not indeed Draco's Laws, which were ſo cruel, that they were ſaid to be written in bloud, not with ink; nor approve of Caligula's decrees, which were termed furores, non judicia: and ſurely capital puniſhments, ſhould then onelyonly be inflicted, when the Laws cannot be ſecured, nor the publick ſafetie p. 189and peace preſerved without them. But without ſome puniſhment, neither can be ſafe; the Magiſtrates authoritie would be contemned, and the Laws, like Cobwebs, ſwept down by every hand: and therefore thoſe ſame men (I mean the Socinians and others) who inveigh againſt all puniſhments (eſpecially, if capital) as a breach of charitie, charge the Laws too, as a violation of Chriſtian libertie: theſe are timely to be looked too. Magiſtrates in Scripture are called Phyſitians; it is a cruel pitie in a Phyſitian, toIſa. 3. 6, 7.Isa 3:6Isa 3:7 ſpare an ounce or two of corrupt bloud, and thereby endanger the health of the whole bodie. A Gangren'd member muſt be cut off, that the whole be not corrupted, immedicabile vulnus enſe reſcindendum eſt, Nè pars ſincera trahatur; ſo muſt a corrupt member of the Common-wealth: and however this may ſeem crueltie to the Offendour, yet, I am ſure, it is merciemercy and pitie to the Publick, which can oft no otherwaies be ſecured and preſerved from danger.

By this time, I hope, you ſee the Magiſtrates right to puniſh them who do wrong; but leſt the great Nimrods of the world might here take ſanctuarie, and becauſe of their own power or policie, or of the Magiſtrates cowardize or partialitie, they may hope to eſcape the ſtroke of the civil ſword, and ſo be encouraged to tyrannize and wrong others, let them know they ſhall certainly receive at the hand of God for what ever wrong they do, &c. that brings me to the

II. The indiſpenſabilitie of divine juſtice. A truth very neceſſarie to be demonſtrated, becauſe though the worſt of Atheiſts fear it, (a clap of thunder ſtrikes a Caligula under his bed, as fearing the ſtroke of a revenging juſtice, and a diſcourſe of it ſtrikes a cruel Felix into a fit of trembling) yet many would go for Chriſtians, who do not believe it, or at leaſt do not expreſs the power of ſuch a perſwaſion in their lives. Would there be ſo many mightie Nimrods, hunters after their neighbours eſtates and lives? ſo many unjust Ahabs and the like? if they really believed they ſhould receive for that wrong they do, from the hand of an indiſpenſable impartial juſtice? Truth is, men muſt offer violence to the principles of natural conſcience (in which there are ſtrong impreſsions of this truth, as being that foreign, that judgement of God, which the Apoſtle ſaith the Heathen, though given over to a reprobate ſenſe, had aRom. 1. 28, 32.Rom 1:28Rom 1:32 knowledge of) before they can caſt off all thoughts and jealouſies of a revenging juſtice: but few live under the actual belief of it; the fear of it ſcares them, but the belief of it doth not reclaim them. Truth is, moſt men have many carnal prejudices againſt it; as, to do thus is the mode of the world; and, I ſhall eſcape as well as others; and, not to do it will croſs my gain and profit; and, that which indeed is p. 190the chief, and makes moſt Atheiſts, is preſent proſperitie: they can do wrong and yet thrive and proſper: and this makes many think God rather likes and approves of the ſin, then intends to puniſh the ſinner. Thou thoughteſt, ſaith God, Pſal. 50. 21. that I was ſuch a one as thy ſelf, but I will reprove thee. As that Tyrant Dionyſius, as Valerius Maximus tells us, when he had robbed the temple of Proſerpina, Val. Max. lib. 1. cap. 1.having a ſafe voyage at ſea, videtiſne, ſaith he, quàm bona navigatio ab ipſis diis immortalibus ſacrilegis tribuitur? as if he had ſaid, See how the gods love ſacriledge. I ſhall therefore endeavour, hoping to give a check to ſin, eſpecially to injuſtice and wrong, to demonſtrate the indiſpenſabilitie of Divine juſtice in three or four particulars.

1. From Gods abſolute indiſpenſable hatred of ſin: the principle and riſe of which is not his revealed will, but his nature; he is of purer eyes then to behold iniquitie, Heb. 1. 13. God hates ſin not onelyonly as a breach of his Law, but as a contrarietie to his nature and holineſs; he may as ſoon not be God, as not hate ſin; and what is hatred in God, but voluntas puniendi? not any paſsion or perturbation: as Aquinas ſaith, all the affections of men are attributed to God, quoad effectum, non affectum: and what is the effect of anger, and hatred in us, but a deſire of revenge and puniſhment? ſo in God it ſpeaks his indiſpenſable will to puniſh. The Poets attribute to Juſtice, foreign, ſlow feet: ſo ſlow is Divine juſtice, that ſometimes it overtakes not a ſinner in this life (foreign, ſaith Plutarch) but it will ſooner or later reach him. God, ſaith Auguſtin, puniſheth ſome ſinnes here, that men may not queſtion his Aug. lib. de civ. Dei, c. 8.providence: not all, leſt he ſhould wholly anticipate the laſt judgement. But it ſeems to me impoſſible, but God ſhould ſooner or later puniſh ſin, which he ſo naturally hates and abhors; therefore callsJer. 44. 4.Jer 44:4 it in the Prophet Jeremiah, that abominable thing which his ſoul hates.

2. To vindicate his glory, and repair his honour, which ſin robs him of. He is a jealous God, namely of his honour: God will have hisExod. 20. 5.Exod 20:5 glorie from every man one way or other; thoſe that will not glorifie him by doing his will, God will glorifie himſelf upon them by puniſhing them againſt their own. The obedience of the whole creation, being a preſent debt, can never make reparation for that diſhonour the leaſt ſinne brings to God: God will therefore repair it by glorifying his juſtice upon their diſobedience: and ſo make them bear the ſeveritie of his juſtice, who would not ſubmit to the juſtneſs of his commands.

3. To aſſert his dominion over the creature. Every ſin is a throwing off, and diſowning the Soveraigntie of God, and affecting an independencie upon him. The firſt ſin was uſhered in thus by our firſt p. 191parents ambitiouſly affecting, and credulouſly believing what the devil moſt falſly promiſed them, to be like Gods. Thoſe mine enemies Gen. 3. 5. Luke 19. 27.Gen 3:5Luke 19:27that would not I ſhould reign over them, &c. That would not; this is the language of every wilfull ſin, it is virtually a laying aſide the rule and authoritie of God, with that proud Pharaoh, Who is the Lord Exod. 5. 2. Pſal. 2. 3.Exod 5:2Ps 2:3that I ſhould obey his voice? Or, as thoſe in the Pſalmiſt, Let us cast away his cords from us. As if they ſhould ſay; we will be ruled by our own laws, and not be bound up to any ſuperiour commands: and thus interpretatively deny their dependance and ſubordination to God. God can no other way maintain his dominion over them, then by puniſhing, which they have endeavoured to caſt off by ſinning. As a Prince cannot keep up and preſerve his rule and dominion over his ſubjects otherwiſe, then by puniſhing them if they turn rebels: ſo God upholds his dominion, by puniſhing thoſe who acknowledge not his Soveraignty in commanding: and he that chooſeth to obey his own will in ſinning, ſhall be ſubordinate to Gods ſoveraignty in ſuffering. But,

4. Laſtly, and particularly, as to the caſe of wrong and injurie, God will certainly puniſh, to aſſert and clear up his Saints innocencie, which here in the world is oft trodden upon by the foot of pride and tyrannie; which the Apoſtle to the Theſſalonians mentions as an argument of juſt dealing with our brethren, Let no man go beyond, or defraud his brother in any matter, becauſe the Lord is the avenger of all ſuch, 1 Theſſ. 4. 6. The Poets feign Juſtice to be the daughter of Jupiter, whom he hath ſet over the world to revenge thoſe injuries one man does to another: I am ſure God (if he doth not in this life plead the cauſe of the oppreſſed, as ſometimes he doth) hath appointed a day in which his juſtice ſhall puniſh them, who here unjuſtly puniſh his. It is (ſaith the Apoſtle, 2 Theſſ. 1. 6.) a righteous thing with God to recompence tribulation to them that trouble you, and to you who are troubled peace. You may ſee, perhaps, the proud Neroes, and Caligulaes of the world treading ſtately, and proudly vaunting, commanding, threatning upon the ſtage of the world (as Emperours in ſome few Scenes of a Tragoedie) but if we ſtay to the last act, we ſhall ſee their Scarlet double-dyed in bloud; or if innocencie be thrown, and perſecuted off the ſtage before the act be ended, there will come a time when the righteous ſhall rejoyce to ſee the vengeance; and waſh his feet in the bloud of the wicked, thoſe which here oppreſs and wrong him, ſaying with the Pſalmiſt, Verily there Pſal. 58. 11.Ps 58:11is a reward for the righteous, verily he is a God that judgeth in the earth.

II. The equitie of God's judicial proceedings; it is, foreign. God's juſtice laies out divers and various puniſhments according p. 192to the nature, degree, qualitie, and circumſtances of mens ſins. This is that which Scripture ſpeaks of ſo frequently: God will render to every man according to his deeds, Rom. 2. 6. every one ſhall receive according to that he hath done, 2 Cor. 5. 10. foreign, receiving the reward of unrighteouſneſs, 2 Pet. 2. 13. God ſhall cauſe every man to finde according to his waies, Job 34. 11. And indeed it cannot be otherwiſe; for ſhall not the judge of all the world do right? ſaith Abraham, Gen. 18. 25. he can do nothing but right; the creature is under ſuch an abſolute ſubordination to the Soveraigntie and dominion of God, being in his hand as clay in the hand of the potter, (which is Scripture language) that it is not capableRom. 9. 21.Rom 9:21 of receiving any wrong from God; and God's holy will is ſo abſolute independent a rule, and ſquare of all righteouſneſs and equitie, that he cannot do any injurie to the creature. Is God unrighteous who taketh vengeance? ſaith the Apoſtle to the Romans, Rom. 3. 5. Indeed there may be ſome ſeeming inequalitie in Gods judicial proceedings here in the world: Providences here are oft ſo intricate (like Ezekiel's wheels moving one within another) ſuch unequal diſtributions of rewards and puniſhments, the righteous oft ſuffering, while the wicked flouriſh, that ſome have from hence taken occaſion to quarrel with the Juſtice, and deny the Providence of God. But be ſure God's ways are alwaies juſt, when moſt ſecret; and it will become the modeſtie and humilitie of a creature (though God's judgements are unſearchable, and his ways paſt finding out) yetRom. 11. 23.Rom 11:23 to acknowledge with David, that the Lord is righteous in all his ways, and holy in all his works: and where we cannot fathom to crie, foreign, oh the depth! and at that laſt great day, that foreign, the day of the revelation of the righteous judgement of God, as the Apoſtle calls it, Rom. 2. 5. then God will unriddle all his mysterious providences, & vindicate all his proceedings from the imputation of injuſtice, which here the ignorance or malice of men may charge them with. Then we ſhal diſcern, as the Prophet Malachy ſaith (though here, perhaps, we cannot) between the righteous Mal. 3. 18.Mal 3:18and the wicked, between him that ſerveth God, and him that ſerveth him not. God lays not out equal puniſhments for unequal ſins, but at the laſt day there ſhall be a tolerabilius, a more tolerable for Tyre and Sidon, for ſome ſinners, then for others.

III. The univerſality of Gods juſtice, both as to perſons and ſins. We must all, ſaith the Apoſtle, ſtand before the judgement- ſeat of Rom. 14. 10, 12.Rom 14:10Rom 14:12Chriſt, and every one ſhall give an account of himſelf to God. foreign, ſaith Plutarch. The moſt hardned, proud, ſtout-hearted Pharaoh cannot withſtand the meaneſt inſtrument of Divine juſtice,, if armed with Gods Commiſsion; the guilty malefactour p. 193may many ways eſcape the ſtroke of civil juſtice; perhaps he can conceal the fact from the knowledge of the Judge; but no hiding any ſin from the eyes of omniſcience (as the ſinner oft deſires, and ſometimes is ſo far deluded, as to think he can do it, and thereby is encouraged to ſin more confidently). foreign, All things are anatomized and open to the eyes of him, with whom we have to do, ſaith the Apoſtle, Heb. 4. 13. and, He ſets our moſt ſecret ſins in the light of his countenance, ſaith the Pſalmiſt, Pſal. 90. 8. Well, but if the malefactour be convinced of the fact, he may break priſon, and flee; but whither ſhall a guilty ſinner flee to eſcape Gods juſtice? If I go into heaven, thou art there, Pſal. 139. 8. but thither he is not like to come; for there enters nothing that worketh abomination, Rev. 21. 27. If he goesinto hell, there juſtice finds him, God is there alſo, ſaith David; yea, there as a moſt ſevere Judge. In earthly judicatories, the perſon may be guilty, yet may eſcape the cenſure of the law for want of witneſs to prove the fact; but God, when he judgeth, ſummons in the ſinners own conſcience, which is inſtead of a thouſand witneſſes, ſo he is foreign, ſelf-condemned, and foreign, wholly without excuſe. Here many, though guilty enough, yet by their power or greatneſs have out-grown civil juſtice, and are too big to be meddled with, ſuch ſhall eſpecially receive from the hands of God. S. John ſaw in the Revelations, the Rev. 20. 12.Rev 20:12great as well as the ſmall ſtand before Gods tribunal; and judged according to their works. The wrongs that Magiſtrates and great ones do to others here, as being moſt exemplary, directly contrary to the end of their office; for which they muſt be accountable to God, and forfeiting that truſt God hath repoſed in them to right others, and as being ſuch, for which they ſeldome receive any puniſhment from the hands of men, God will moſt certainly and ſeverely puniſh. Here it is poſsible, the Judge may be terrified by greatneſs, or corrupted by money or favour, to be partial in the execution of juſtice; but God nec terretur potentiâ, nec flectitur gratiâ, is neither ſcared by power, nor prevailed with by favour; but he that doth wrong ſhall receive for the wrong, &c.

And laſtly, here the ſin may be ſuch, as the law takes no cognizance of: de minutis non curat lex, and cogitationis paenam in foro noſtro nemo luit: but the leaſt ſin ſhall fall under the Cenſure of Divine juſtice. Every idle word muſt be accounted for, every ſecret and vain Mat. 12. 36.Matt 12:36thought; God, ſaith the Apoſtle, ſhall judge the ſecrets of men according Rom. 2. 16.Rom 2:16to my Goſpel. Our Saviour lays him who wrongs his brother by an immoderate paſsion, unworthy language, or the like, open to, andMat. 5. 22.Matt 5:22 in danger of hell-fire. God is eſpecially a ſwift witneſs againſt thoſe that oppreſs others, that wrong and injure their brethren. ScriptureMal. 3. 5.Mal 3:5 p. 194affords us many ſad monuments, and ſignal inſtances of Gods juſtice againſt ſuch: Ahab gets Naboths vineyard and the dogs lick his 1 Kings 22. 38. Acts 5.1 Kgs 22:38Acts 5bloud. How ſudden and ſevere was Gods juſtice upon Ananias and Sapphira's ſacriledge? the conſideration of which might juſtly make many in our days tremble. How were Daniels falſe accuſers made a prey to thoſe lions, to whoſe cruelty he by their falſe witneſs was condemned? I wiſh all that are intereſſed in the employment of witneſſes this day would conſider this & tremble, for certainly the falſe witneſs ſhall not go unpuniſhed, Prov. 19. 5. So for bribery, what got Gehazi by Naamans gifts, but his leproſie to him and his 2 Kings 5.2 Kgs 5poſterity?

IV. The impartiality of Gods proceedings; God is no reſpecter of perſons.

1. Not in the communications of his mercy: this the Apoſtle Peter affirms with much earneſtneſs: of a truth, ſaith he, Acts 10. 34, I perceive that God is no reſpecter of perſons, but in every nation he that feareth him and worketh righteousneſs is accepted with him: and the Apoſtle, ſure, ſpoke this experimentally, who of a poor fiſherman was accepted to be an Apostle. Truth is, there is nothing which God more hates, or which Scripture more induſtriouſly frees God from then this accepting perſons: yet nothing, which the proud corrupt reaſon of man (which the Apoſtle juſtly calls foreign, enmitie Rom. 8. 7.Rom 8:7againſt God) more ordinarily chargeth God with. If God from, eternity chooſeth one, leaves another; if in time he confers his grace on one, which he denies to another; gives one aſſiſtance to perſevere, leaves another to the apoſtaſie of his own heart: preſently one Engliſh Arminius and others cry out, he is a moſt ſhamefull accepter of perſons, unjuſt, and what not? I wiſh theſe men would give God that freedome, which ſure themſelves would, and every man may enjoy without imputation of injuſtice and partiality; to wit, to beſtow when, and where he will, and upon whom he will, what he hath an abſolute intereſt in, and right to: ſo, is it not lawful with God to do what he will with his own? Is thy eye evil becauſe God is good? by theſe mens good will, God ſhould neither have the ſoveraignty of his councels, nor the freedome of beſtowing his graces. I wiſh theſe men would conſider the truth of that, in gratuitis non datur acceptio perſonarum: ſurely a man is unjuſtly charged with partiality for giving that to one, which he is not bound to give to any; for accepting of perſons is a ſin againſt diſtributive juſtice; & locum habet Aquin. in Rom. 2. 11.Rom 2:11in iis quae dantur ex debito, ſaith Aquinas. Now God is no mans debtour, and in giving his grace to ſome he doth no wrong to others, becauſe he might have denied it to all: God may ſilence ſuch reaſonings as hee did the murmuring labourer, who quarrel'd with him p. 195for giving the other a penny; Matth. 20. 13. Friend I do thee no wrong. God, in the diſtribution of his graces, acts not as a Judge but as a Lord: and the motives of it are not any outward, undue circumſtances of the perſons, but merely his own will, dividing to every 1 Cor. 12. 11 Epheſ. 1. 11.1 Cor 12:11Eph 1:11man ſeverally as he pleaſeth, &, working all things after the counſel of his own will: as a demonſtration of which he oft beſtowes his grace upon thoſe who as to humane judgement ſeem moſt unlike, and unqualified; witneſs a perſecuting, blaſpheming, Saul; a licentious Mary Magdalen; an unjuſt, injurious thief; it will puzzle the ſharpeſt wit to finde any other motive and ground of this then the ſoverainty and good pleaſure of God, unleſs they will ſay blaſphemie and uncleanneſs be qualifications for grace. Surely, God doth this, as thereby to reap the greater glory of his grace, ſo to ſhew his freedome andAquin. 2. 1. 2… q. 63. art. 3. abſoluteneſs in communicating it. Gods beſtowing his grace (ſaith Aquinas ſoundly and excellently) is datio pertinens ad liberalitatem, non ad juſtitiam, a gift not of debt but of grace and liberality, and in ſuch there can be no reſpect of perſons. God in this regards not the outward qualities and circumſtances of men; not greatneſs or learning; for not many wiſe after the fleſh, not many mighty, or noble are called; 1 Cor. 2. 26.1 Cor 2:26but hath reſpect to his own counſel and purpoſe, and that muſt ſtand. I will have mercy on whom I will &c. Rom. 9. 15. And if proud reaſon (as it is uſual) charge this as arbritrarineſs and tyranny: that in Job may ſilence it, Is it fit to ſay to a King thou art wicked? and to Job 34. 18, 19.Job 34:18Job 34:19princes ye are ungodly? how much leſs to him that accepteth not the perſons of princes, nor regardeth the rich more then the poor? for they ane all the work of his hands. And I ſhall ſay with S. Auguſtine, ſcrutetur qui poteſt profundum, veruntamen caveat praecipitium: while he quarrels with and pries into the counſels and ſecrets of heaven, let him beware he falls not into the depths of hell.

2. Not in the executions of his juſtice: but whom that finds under the ſame guilt, it condemns to the ſame puniſhment. This the Apoſtle aſſerts, 1 Pet. 1. 17. Who without reſpect of perſons judgeth according to every mans works: and the Apoſtle to the Romanes, Rom. 2. 9, 10, 11. Tribulation and anguiſh to every ſoul that doth evil, to the Jew firſt, and alſo to the Gentile; for there is no reſpect, &c. Yet each of theſe had what to plead; the Gentile his ignorance, the Jew his priviledges as Gods peculiar: but juſtice ſpares them not, becauſe they enjoyed them, but puniſhed them more ſeverely, becauſe they contemned and abuſed them: it is foreign, of the Jew firſt, at the ninth verſe of that ſecond chapter to the Romanes. The Gentiles puniſhment ſhall be leſs, foreign, ſaith Chryſoſtome Chryſoſt. in loc.on the place, becauſe they have not the law accuſing them. It is not the enjoyment of Ordinances, and outward priviledges, which the p. 196Jews reſted in, and which (I fear) is the rotten foundation which too many Chriſtians build upon, which will ſecure a ſinner from the ſtroke of an impartial juſtice; but if contemned and miſ-improved willHebr. 2. 3.Heb 2:3 make it heavier. The Jews reſted in their outward circumciſion as their ſecurity, but Moſes bids them circumciſe their hearts, & that uponDeut. 10. 16 17.Deut 10:16 this ground that, God was a terrible God, which regardeth not perſons. No outward circumſtances of the perſon can over-ballance this impartial juſtice; not a mans greatneſs & honour, theſe too oft aggravate his ſin, and increaſe his puniſhment. Magiſtrates ſins are of a deep die, ſcarlet ſins, and will provoke a ſeverer juſtice: foreign Chryſoſt. in Rom. 2. 9.Rom 2:9foreign, ſaith Chryſoſtome: In Gods judgement greatneſs of perſon is inconſiderable. The Angelical excellency could not ſecure or exempt them from the ſeverity of Gods juſtice, they are reſerved in everlaſting chains under darkneſs unto the judgement of the great day, Jude 6.

Nor will riches profit in the day of Gods wrath; as God diſlikes not holineſs though under rags, ſo he approves not ſin under the gayeſt coat; nor will patronize profaneneſs, and wrong under Princes robes and crowns. He accepteth not the perſon of princes, nor the rich man more then the poor; in the place of Job before cited.Job 34. 19.Job 34:19 Lazarus's rags make him ne're the leſs fit or welcome gueſt into Abrahams boſome; nor can all Dives his pomp, and wealth, and delicious fare, ſecure him from the ſentence of juſtice, dooming him to eternal flames. God likes neither the one better for his riches, nor the other the worſe for his poverty. All a wicked mans riches purchaſe for him onelyonly a hotter place in hel, (at Rome indeed theyJam. 5. 2.Jas 5:2 may perhaps buy him a pardon) and but treaſure up wrath; their Ezek. 17. 19.Ezek 17:19ſilver and their gold ſhall not be able to deliver them in the day of the wrath of the Lord.

Nor will a wicked Achitophels policy ſecure him; you know it haſtned his ruine here, and will increaſe it hereafter. Nor ſhall the great Scholars learning (if without holineſs, and doing the will of God) at the day of Gods judgement avayl him any more but to increaſe his ſtripes. Surgunt indocti, & rapiunt coelum, was an old andLuke 12. 47.Luke 12:47 a ſad complaint of the Father. Nay, that beſt piece of learning, to teach others, will not ſtay the hand of juſtice, if ſuch be workers of iniquity. Many will come at the laſt day with that plea, We have Matth. 7. 23.Matt 7:23propheſied in thy name, who yet ſhall be diſpatched with a Neſcio vos, I know you not, depart from me ye workers of iniquity. All the fair ſhews and appearances, the affected garbs, and hypocritical perſonating Religion, (if without the power of godlineſs) will not then be conſiderable, any further then to bring upon mens heads foreign, greater damnation, as our Saviour told thoſe arch-hypocrites p. 197the Phariſees, Matth. 23. 14. Adams fig-leaves will not ſecure him from the ſummons of Gods juſtice: the paint of hypocriſie falls off at the fire of Gods wrath. That of Chryſoſtome is full to thisChryſoſt. in Rom. 2. 11.Rom 2:11 purpoſe; foreign, God will judge at the laſt day not according to the qualitie of the perſons, but the difference of the actions, whether good or bad; therefore God is deſcribed by S. John at the laſt judgement, as ſitting upon a great Rev. 20. 11.Rev 20:11white throne; which ſpeaks both glory and purity; no ſpot of injuſtice or partiality in it, but (as at the words following) both ſmall Ibid. v. 12.and great are judged, every one according to his works.

And now give me leave (Right Honourable) with that modeſtApplication. humility as becomes my years, and yet with that holy boldneſs as befits my Office, to urge the imitation of this Divine juſtice upon you. I ſhall endeavour to do it ſo, that I may ſeem neither to forget to whom, nor yet from whom I ſpeak. God hath put his work into your hands: you are in the place of God to the people, you judgeGen. 50. 19.Gen 50:19 for him, you have the ſtamp of his authority upon you, he hath honoured you with his name, I have ſaid ye are gods; wherefore judgePſal. 82. 1.Ps 82:1 as he does. Arnobius tells the heathens, that their gods were ſuch,Arnob. pag. 190. quorum ſimiles nec vos eſſe, nec alium quempiam velitis; as they were aſhamed either themſelves or others ſhould imitate: but Scripture repreſents God to us as a pattern for our imitation; Be ye holy as I am Matth. 5.Matt 5holy, and perfect as your heavenly Father is perfect. Imitate him as Chriſtians, much more as Magistrates. Imitate his vindicative juſtice; which is ſometimes in Scripture called his holineſs: and hereinJoſh. 24. 19.Josh 24:19 in imitate,

Firſt, The equity of his juſtice, by proportionating puniſhments to the nature of the offence; to puniſh leſs then the fact deſerves, may be of bad conſequence to the publick; to puniſh more ſeverely then it deſerves, is always injuſtice to the offendour; ſo far innocency it ſelf ſuffers, as any man is puniſhed beyond the demerit of his offence. The Romane faſces were a bundle of rods, with an axe in the midſt, to ſignifie the equity of Magiſtrates in puniſhing ſome onelyonly with a rod, others with the axe: the one for leſſer faults, the other for capital crimes.

Secondly, The univerſality of his juſtice. Let not any wrong go unpuniſhed, whether it be in mens good names (which to ſome are of as great concernment as their lives) by defamation; in their eſtates, by injury, robbery, and oppreſsion; or in their lives, by murder; or in all theſe by falſe accuſations and witneſſes. But I mention this head that I may commend to your juſtice eſpecially the wrongs of God; thoſe which more immediately ſtrike at his honour & his glory. My Lords, God is very ſevere in revenging the wrongs done to you, p. 198when the Apoſtle Peter ſpeaks of Gods reſerving the wicked to the 2 Pet. 2. 9, 10.2 Pet 2:92 Pet 2:10day of judgement to be puniſhed, he uſhers this in with a foreign, chiefly them who deſpiſe government, and are not afraid to ſpeak evil of dignities. And when the people would have rejected Samuel from1 Sam. 8. 7.1 Sam 8:7 being Judge; ſaith God, they have not rejected thee, but me. He interprets injuries done to you, as done to himſelf; and therefore you have all the reaſon in the world to be ſenſible of, and zealous in puniſhing thoſe wrongs which are done to God. Let me expoſtulate a little: Shall the leaſt diſhonourable word againſt an earthly Potentate be puniſhed? and ſhall thoſe foul-mouth'd Rabſhakehs, who reproach the living God by horrid blaſphemies, go ſecure and unobſerved? Shall an affront to an Embaſſadour be juſtly cenſured as an indignitie to the Prince; and ſhall thoſe who ſcorn, defame, injure, and evil entreat the Embaſſadours of God, (who come to them upon terms of peace and reconciliation from him) as carnal and Anti-chriſtian, not be looked upon as wronging God himſelf, and dealt withall accordingly? I am ſure Chriſt eſteems them ſo; He that deſpiſeth you, ſaith he, Luke 10. 16. deſpiſeth me, &c. Shall an inſurrection in the State (and that juſtly too) be puniſhed as rebellion? and ſhall thoſe who are up in open arms againſt God, and bid defiance to his Ordinances, Word, Miniſters (which have been the glory and happineſs of the Chriſtian world for this ſixteen hundred years) eſcape without the leaſt cenſure? Shall a thief, who ſteals to the value of a few pence endanger his life? and ſhall others rob God ſecurely, and without danger? If you ask how that is, not I, but the Prophet Malachi ſhall reſolve you; In tithes, ſaith he, and offerings. Mal. 3. 8.Mal 3:8In a word, ſhall ſchiſme and faction in the State be puniſhed as rebellion? and ſhall open hereſie (I ſpeak not of circumſtantial opinions) in the Church be tolerated under the calmer title of tenderneſs? I muſt beg a foreign. I cannot imagine what plea can be rationally made for this; either we muſt ſay, The Magiſtrate is not interested in the care of Religion, and that's directly contrary both to Scripture practiſe, and precept; the Apoſtle making this the very argument why we ſhould pray for all that are in authority, that we may live not onelyonly peaceably, but in all godlineſs alſo. It is, certainly, the1 Tim. 2. 2.1 Tim 2:2 Magiſtrates duty to preſerve Religion, as well as keep the Peace. Or elſe we muſt ſay, that no Hereſie wrongs God, and that is to make Religion an indifferency, and to cut the ſinews of all endeavours after truth. What think you of thoſe damnable Hereſies, which Peter ſpeaks of? Even denying the Lord that bought them, and2 Pet. 2. 1.2 Pet 2:1 is not to deny God, to wrong him? Elſe we muſt ſay, that we do not know what Hereſie wrongs God, and that's to turn Religion into a light Scepticiſme, & to make it the greateſt uncertainty in the world. p. 199Or laſtly, that no Hereſie, though broached and owned, is to be obſerved, and taken notice of by the Magiſtrate, otherwiſe then as it hath an influence upon the diſturbance of the State; and that ſeems to me to be as much as if we ſhould ſay, The peace of the State ought to be more dear to a Chriſtian Magiſtrate, then either the truth or the glory of God. In a word, to puniſh ſuch as I have been ſpeaking of capitally, is unwarrantable cruelty; but not to reſtrain them at all ſeems contrary to that zeal which a Chriſtian Magiſtrate ought to have for God and Religion. I ſhall end this point with a holy meditation of one of the burning and ſhining lights of this age; In mine own wrongs I will hold patience laudable, but in Gods wrongs impious.

Thirdly, The impartiality of divine juſtice, there is no foreign with God; nor ought to be with you: nothing given ſo frequently in charge in Scripture that I know of as this, not to reſpect perſons. And that in reference to God himſelf, Deut. 1. 17. ye ſhall not reſpect perſons in judgement (for the judgement is Gods): but hear the ſmall as well as the greater. And elſewhere, Thou ſhalt not wreſt judgement, Deut. 16. 19. Lev. 19. 15.Deut 16:19Lev 19:15thou ſhalt not reſpect perſons. And in Leviticus, Thou ſhalt not honour the perſon of the mighty, nor reſpect the perſon of the poor: neither cowardly fear the one, nor fooliſhly pity the other; though the poor be eſpecially the Magiſtrates charge, and it ought to be his care to defend him and pity him, ſo far as may be ſine laeſione juſtitiae, ſaithAquin. 2. 2. Exod. 23. 3.Exod 23:3 Aquinas. So in Exodus, neither ſhalt thou countenance a poor man in his cauſe: that is, with violation of juſtice and equitie. And to name no more; to have reſpect of perſons is not good, ſaith Solomon. Prov. 28. 21.Prov 28:21The word foreign (if we believe Zanchy) is properly verbum Zanch. in Epheſ. 6. 9.Eph 6:9forenſe, a word of Aſsizes, & de judicibus propriè praedicatur. Accepting perſons is a ſin incident to thoſe who are employed in matters of judicature, and tranſactions of Law; and is as commonly (I fear) practiſed, as it is little underſtood: when Jurours are by aſſed more by love or hate to the perſon, then by conſcience of their oaths or inſight into the cauſe: when verdict is the language of their affection, or praejudice, not of their knowledge and conſcience: when the intereſt of ſome near relation, or a ſuggeſtion from a friend ſwaies them more then the equity of the cauſe; when witneſſes ſwear home in one mans cauſe and wont in another, though they know as much of it, and the caſe depends on it: when a lawyer pleads the poor mans cauſe faintly and coldly (though perhaps the moſt juſt) the rich mans with abundance of zeal, and heat of paſſion; all this is a vitious and ſinfull reſpect of perſons. And ſuffer me (Right honourable) to be your remembrancer, though I confidently believe you both know theſe things, and abhor them: when one mans cauſe is expedited and diſpatched upon the bare conſideration of ſome outward p. 200qualification, (as Riches, Friendſhip, Kindred, Countrie or the like) and in the mean time, a poor mans caſe is deferred and protracted: when one mans caſe upon the like conſideration is ſifted into, another mans perfunctorily paſſed over: or the Jurie better informed in one mans caſe then in another: when one mans caſe is weighed in the ballance of equitie; a ſecond of prejudice; a third of favour and affection: when of two involved in the ſame guilt one meets with a milder ſentence then the other, as being a friend, or rich, or powerfull, or becauſe of ſome circumſtantial opinion, or the like: when the perſon commends the caſe, not the caſe the perſon: in a word when any conſideration beſides the equity of the cauſe, and juſtneſs of the law, prevailes with the Judge in judgement, this is an unjuſt, and ſinfull reſpect of perſons. God ſtandeth in the congregation of the mighty, he judgeth among the Gods, ſaith David, how long will ye judge unjuſtly, and accept the perſons of the Pſal. 82. 1, 2.Ps 82:1Ps 82:2wicked? 'Tis a great and crying ſin, certainly, the very ruin of ſocieties: it overturnes, and perverts the end of the Laws, (the protection of which the meaneſt may challenge as his right) which as they were made, ſo ſhould be executed, without reſpect of perſon. 'Tis a ſin, which robs the ſubject of his liberty and ſecurity, and makes him ſlaviſh and ſervile, whileſt he fears (if he cannot be aſſured of an Impartial execution of the Laws) a leſſer fault in him may feel a ſeverer hand of juſtice, then a greater in another. Riches or Honour, Diverſitie of opinions, or what ever other circumſtances of the perſon, alter not the nature of homicide, or adulterie, or theft: God is equally diſhonoured, the common-wealth equally ſuffers, the law is equally violated by theſe ſins, be the perſon what he will be; therefore reſpecting theſe muſt needs be an overthrowing of the laws, and a perverting of judgement. Beſides, this ſin diſpoſeth a man to other ſins, to all kinde of iniquity; to have reſpect of perſon, ſaith Solomon, is not good; for a piece of bread that man will tranſgreſs. Prov. 18. 21.Prov 18:21Yea, it lays him open to the curſe of the people: ſo the ſame Wiſeman, He that ſaith to the wicked, Thou art righteous, him ſhall the people Prov. 24. 24.Prov 24:24curſe, nations ſhall abhor him. And that which is worſe and moſt aggravates the crime, Judges on their tribunals perſonate and repreſent God, and ſo by reſpecting perſons make God a partner inDruſ…us in difficil. loc. in Deut. 3.Deut 3 that ſin which he moſt hates. Druſius notes that the Ancients painted juſtice, peplo oculis obducto, with a veil drawn over her eyes; to ſignifie that impartialitie, which ought to be in the adminiſtrations of juſtice. Judges ſhould be ſeeing into the cauſe: (that's the Judges honour and the peoples advantage and ſecurity; as S. Paul accounted it his priviledge to anſwer before Agrippa, becauſe heActs 26. 2.Acts 26:2 knew him expert in all cuſtomes and queſtions; ſo I am confident p. 201others will finde this their advantage from you, Right Honourable) but blinde to the perſon; knowing, but not partial.

A Judge, ſaith the Philoſopher, is foreign, living & breathing Ariſt. Polit. lib. 5. cap. 7.justice. The Judges in Egypt vvere painted vvithout hands, and blinde. And the Areopagites, vvho vvere Judges at Athens, paſſed their ſentence in the night, and had their judicatures in ſome dark rooms, that ſo they might not be by aſſed by prejudice or affection to the perſon, to give vvrong judgement: and, I queſtion not, but you vvill be found ſuch in our Athens. And by thus imitating the juſtice of God you may hereby;

I. Promote the end of the Laws, and the end of your office, which is the publick ſecurity, which is no way better conſulted then by justice and equity. S. Auſtin plainly denies, that ever the Romane politie Aug. de Civ. Dei lib. 10. c. 21. & lib. 4. cap. 4. Lipſius de conſt. lib. 2. cap. 13.could be called properly a Common-wealth, upon this ground, that; ubi non eſt juſtitia, non eſt reſpublica: he calls Common-wealths without juſtice, but magna latrocinia: or, in Lipſius his language, congeries, confuſio, turba: 'tis but an abuſe of the word Reſpublica, Common-wealth, where the publick good is not conſulted by an impartial juſtice and equity; 'tis but a confuſed heap, a rowt of men. Or, if we will call it ſo at preſent, it will not be ſo long without juſtice: for beſides that injuſtice and oppreſsion makes the multitude tumultuous, and fills the peoples heads with dangerous deſignes (Rehoboam's oppreſsing his ſubjects occaſioned the revolting of ten tribes; 1 Kings 12. 1 Sam. 8. 3.1 Kgs 121 Sam 8:3and it was the injuſtice of Samuels ſons (when Judges) which made the people ſo impetuous in deſiring a King.) Beſides this, I ſay, it lays a Nation open and obnoxious to the wrath and vengeance of God; as God threatens to Iudah in the Prophet: They (namely theIſa. 1. 23, 24.Isa 1:23Isa 1:24 Princes) judge not the fatherleſs; neither doth the cauſe of the widow come unto them: therefore ſaith the Lord, I will eaſe me of mine adverſaries, and avenge me of mine enemies.

The Law is the pulſe of the Common-wealth, you may know what temper the body Politick is in by the motions of juſtice, and executions of the Laws: this oft prevents or diverts the judgements of God upon a nation. Phineas executes judgement, andNum. 25. 11. 2 Sam. 21. 14.Num 25:112 Sam 21:14 ſtayes the plague: ſo the three years famine ceaſeth upon Davids executing judgement upon Sauls ſons. Juſtice is the beſt eſtabliſhment of Common-wealths; The King by judgement eſtabliſheth the land, ſaith Solomon, Prov. 29. 4. And it is a good ſecurity againſt the proceedings of Gods juſtice againſt a nation; Run ye through the ſtreets of Jeruſalem, ſaith God, Jer. 5. 1. and ſeek in the broad places thereof, if ye can finde a man, if there be any that executeth judgement, and I will pardon it. This is the advantage (my Lords) the publick will reap by your impartial execution of juſtice and equity. But

p. 202II. You may with the greater comfort appear another day before the tribunal of Gods impartial juſtice, to give account of your ſtewardſhips. You are ſet up by God, you judge for him, your authority is from him, that ſpeaks your power, and our obedience; even for conſcience ſake, Rom. 13. 5. And let me minde you, that your account muſt be to him, and that beſpeaks your care and faithfulneſs. There is a day coming, wherein all, both ſmall and great, muſt appear before the judgement-ſeat of Chriſt; and then with what judgement you here judge others, your ſelves muſt be judged, and with what meaſure you Matth. 7. 2.Matt 7:2mete, it ſhall be meaſured to you again. Then with what horrour and amazement ſhall an unjuſt cruel Felix appear a priſoner at the bar, to receive the final ſentence of that judgement, at a diſcourſe of which he trembled here, though a Judge upon the bench? HowActs 24. 25.Acts 24:25 fearfull a thing will it be for ſuch a Judge as our Saviour ſpeaks of, who neither fears God, nor regards man, at that day to fall into theLuke 18, 2.Luke 18:2 hands of the living God, the impartial just Judge of all the world? How ſhall Pilate tremble to ſee Chriſt then Judge, whom here he judged and condemned? Then ſhall you, (my Lords) having here faithfully improved that talent of power and authority God hath intruſted you with, receive the Euge of thoſe good ſervants, Well Matth. 25. 21Matt 25:21done good and faithfull ſervants, you have been faithfull over a few things, I will make you rulers over many things, enter you into the joy of your Lord. I ſhall end all with that famous Jehoſhaphats charge to2 Chron. 19. 6.2 Chr 19:6 the Judges, Take heed what ye do, for ye judge not for man, but for the Lord; wherefore let the fear of the Lord be upon you, take heed and do it, for there is no iniquity with the Lord our God, nor reſpect of perſons, nor taking of gifts. Take heed, for God is with you in the judgement: he is with you, to ſee and take notice of you, that calls for your faithfulneſs: he is with you to protect you; that ſpeaks your ſupport and encouragement: And I ſhall pray, that he would be with you to counſel and direct you, and that will promote your comfort, and the Nations happineſs.

FINIS.

DEI PECƲLIƲM, OR, GODS PECULIAR PEOPLE.

In a Sermon preached at S. Gregorie's by S. Paul's, at the Lecture there, Auguſt 19. 1656.

By JOHN FROST, B. D. and late Fellow of S. JOHNS Colledge in Cambridge, and Miniſter of Olaves-Hart-ſtreet in London.

ACT. 20. 28.

Ut paſcatis Eccleſiam Dei, quam acquiſivit ſanguine ſuo.

CAMBRIDGE: Printed by John Field, Printer to the Univerſitie. Anno Dom. MDCLVII.