THE ARRAIGNMENT OF A SINNER At the Bar of DIVINE justice. Delivered in a SERMON in St. Mary's Church at Oxford, March the 5. 1655. before the Right Honourable, the Judges of Assize, &c. BY ROBERT wild, B. D. Minister of the gospel at Ayno in Northamptonshire. GEN. 18. 25. Shall not the judge of all the Earth do rightly? Quia impunitum non debet esse peccatum, puniatur à te, ne tu pro illo puniaris; peccatum tuum te judicem habeat, non patronum. August. de utilitate agendae poenit. LONDON, Printed by I. G. for Nathanael Webb, and William Grantham, at the black bear in St. Paul's churchyard near the little north-door. 1656. TO THE RIGHT worshipful, JOHN Cartwright of Ayno, Esq. High sheriff of the County of Oxford, 1655. My ever honoured Patron. SIR, OF those many hundreds of Sermons, which you have heard from me, (since you pleased to call me to the work of the gospel in your place) The lot of being published is only fall'n upon this single one, preached at your Command, to the Country then under your Command. I will not adventure at an Apology for my printing it, for I look upon the press as a common Midwife for poor folks, as well as rich; and an advantage (not only to the grand Masters of Learning, and parts, but) to all other men, who desire a cheap, easy, and ready way of Communication: Neither doth this Sermon (a Zacheus rather than a Saul) come forth because it is higher by the head, or of a goodlyer Stature, or Complexion than its brethren (for no man that sees it will by its looks guess that it was born in an University) nor do I print it, for any thing that it hath done beyond others upon the Subject which it handles, for I am not worthy (with Jonathan's Lad) to run, and gather up their Arrows; but, because the Lord pleased to bless it with some good success (the Reverend Judges and many others being much affected with it) and because I cannot (as yet) find any way of expressing my due respects to yourself so publicly as this. The best word it had after it was preached (and I never desire better) was, that it was An honest Sermon, and as it is usually said of an honest man, that he may travel all the world over, and need not fear looking any one in the face, so I hope may an honest Sermon. And, to him that shall examine this Messenger of mine, whence he comes, and whither he goes, and what is his business? If he say, From Ayno, with an Hue and Cry after a company of self-condemned sinners, who have broken the prison of conscience, and run up and down in their chains, to apprehend them; and withal makes mention of your name, and warrant for so doing, I hope it shall be neither danger, nor dishonour to you: There is never a Magistrate in England but I am sure aught, and never a good one but will assist this work of God's word to suppress sin and open wickedness. There is a suit (I confess) depending amongst Divines about God's Vindictive Justice, and its necessary working; and excellent pleaders there are on both sides: Now although this Sermon speaks on the defendants side, yet I hope its testimony shall offend none who shall consider that the chief tendency of my speech (and indeed of that point) is to the glory of God's holiness, Justice, and mercy, and the beating down sin, and those slight thoughts of ungodly men concerning it: if therefore this comes into a good man's hands, he will not be the worse for reading it; if into an evil man's, he may be the better; and if into a learned man's, he will have cause to bless God, that he can write far better, My only request is, that when it comes into your hand, it may be accepted with the right hand, even as it is tendered. All that I have to add, is to acknowledge, and to leave this with you as a testimony of my gratitude for your many favours, and of your diligent, and exemplary attendance at, and countenance of the public Ordinances and worship of God under my ministry: And to beg of God on your behalf, that you may flourish in your spiritual estate, even as you do in your temporal. That in your Magistracy, you may be wise, and zealous, that you may be eyes to the blind, and feet to the lame; that you may be a terror to evil doers, and a praise to them that do well; that the poor and oppressed may wait for you as the rain, and you may cause the widow's heart to sing for joy; That in your family you may walk with a perfect heart, not suffering an evil doer, or wicked servant to tarry in your sight. In a word; that by an holy, and cheerful improvement of your time, Interest, and many talents, you may glorify the great God, credit the gospel, uphold sinking Religion, be one of those innocents, that may preserve the Island; do good, be fruitful in good works, relieve the poor, and needy (which indeed you do more than many that make a greater noise) strengthen the hands of the Ministry, and so express your affection to Learning (which I know you prize) that poor I may stand by, and more excellent pens come forth publicly to acknowledge you, and bless God for you, and you may be the blessed of the Lord, and your seed after you. Sir, These are, and such as these shall be the humble, and daily prayers of Your most willing and ready Servant in all civil and Christian Offices, April 20. 1656. RO: wild. ROM: 1. 32. Who having the judgement of God (that they who commit such things are worthy of death) not only do the same, but take pleasure in them that do them. SUch Malice as the Jews (formerly dwelling in England) showed, when they poisoned Springs and fountains; and such subtle cruelty as the enemies of Israel (in the wars betwixt Barak and Sisera) practised, Iudg. 5. 11. viz. to shoot most fiercely at the places of drawing water: Such hath been the subtlety, cruelty, and malice of the enemies of Scripture, and men's souls, who have either corrupted the originals, and laboured the poisoning of them with unsound translations and Glosses; or else strongly opposed those that have desired to go down and draw for themselves and their Flocks, water of life out of those pure Springs and wells of salvation Es. 12. 3. Campanella de Monarch. Hispan. It was for this, that Campanella gave that pestilent rule to the King of Spain, that he should never suffer his Students in divinity to be much exercised or acquainted with grammatical disputes concerning the originals of Scripture, as an expedient very probable to keep them from heresies. But (as subtle as that Serpent was) it hath proved (as time and experience shows it) only a stratagem against themselves, Keeping their leaders in perverseness, and their poor people in much leanness, whilst they nurse them with traditions and unkind translations, and deny them the Sincere milk of the originals. Here is now before us a Text, which (if they will allow the Epistle to be Greek, as indeed they do) suffers by their vulgar Latin which Lyranus, Tolet, and the Rhemish, and most Romish writers do and will follow) in the very sense and substance of it. For they read it thus, Who knowing the justice of God, understood not that they which do such things are worthy of death, &c. By which, they (first) insert (non intellexerint) which is not to be found in any Greek copy, and then that which they do put in is not the herb John (as we say) but very coloquintida, which infects the whole mess; making thereby the Gentiles (who are the Subject of the Apostles discourse) to be nescious and ignorant, that Sin deserved at God's hands death, and so the more excusable; when as the very thing which the Holy Ghost seems apparently to drive the whole Argument at is quite contrary, (viz.) to aggravate and accumulate to their Guilt, (1) that They knew sin to be sin. (2) that they knew that sin (some sin at least) deserved death, ver. ●●. and yet (3) that they did hold down, and violently keep under this known truth, like a Prisoner, and in despite of it, dared to commit those sins; Nay (4) not only so, but also that they did connive, yea consent to, yea Patronize and applaud Others who did so also, so that They sinned not through ignorance, infirmity, or temptation, but out of choice and Election, and with Deliberation and Delight. But I must remember I am not at home, but in a place, which needs not to be taught how to read or expound Scripture. That I may therefore present you the words in a metaphorical language proper to this day's occasion, and yet not wrenched and foreed; methinks I see Saint Paul in this Epistle (as in a triumphant chariot) riding by the Spirit a Circuit, about the world; first like a Severe but just judge to try and condemn all guilty ones; and then (according to his commission in the Gospel) to offer unto all penitents a pardon from Jesus Christ the King of Peace. His whole Expedition, he divides into two parts▪ as it were two goal-deliveries; One of the Gentile world, whom he sits upon and tries by the Law of Nature, written in all their Hearts (something blurred, yet legible) and by the works of Creation and Providence obvious to their very Senses. The other is an Assize upon the Jews, with whom he proceeds to a trial according to the laws of their own Moses, written in their books, upon their Walls, doors, and Phylacteries; and also according to their great privileges, and God's special dispensations towards them; and this is the work of the second chapter. My Text is the issue of his Arraignment of the Gentiles, begun at ver. 18. And with some light and assistance from the context lays before us these particulars. * 1. The Judge. 2. The prisoners. 3. The indictment. 4. The Law &c. 5. The jury. 6. The Verdict. 7. The Sentence. First, the judge. Saint Paul, Once a guilty and condemned Malefactor himself; But pardoned, made a Favourite, raised to the dignity of an Apostle and Ambassador, sent out, and by special commission of Oyer and Terminer (as I may say) given him from heaven by word of mouth from Jesus Christ, the King of all the world, authorized to try and judge the Gentiles: And accordingly in this chapter he sits upon them, opens his commission, publisheth it, & then proceeds with them upon an issue of eternal Life or death. Such an other Judge was the Prophet Ezek. Wilt thou judge them Son of Man, wilt thou judge them? chap. 20. 3. And (that I may seasonably magnify our vilified office) Such a Judge is every true Minister of the gospel (being all put into commission as well as the Apostles, Math. 18. 19 20.) As very scarecrows as the wicked world make of them; having a power as authoritatively to declare and pronounce Sentence of life or death (from the Pulpit) upon the Souls of men, as any Judge on earth hath upon the bodies and lives of Malefactors, from the Bench. And the effects and success of our Sermons do oftentimes make this appear, causing Sinners that stand below as at a bar, to grow pale, wring their hands, to tremble, and cry out (like those in the Acts) Men and Brethren what shall we do? As we read Judge Faelix himself did, 2. Cor. 10. 3. 4. 5. 6. who when he sent for Paul to hear him, Heb. 4. 12. thought only of some neat discourse, but it proved a Judiciary trial of Him for intemperance and injustice, The poor prisoner proving to be the Judge, and the Judge the prisoner. 2. The prisoners at the bar of Paul's Ministry are the whole body of the Gentile-nations, spread all over the Earth, Greeks and Barbarians, Princes, Philosophers, Poets, Orators, wise, unwise, rich, and poor, all, all. There is I confess a Learned Annotator of our own nation, who as he too much hath gratified the Church of Rome, laying the great Mystery of Iniquity at the door of the gnostics, (a mongrel Sect made up of gentilism, Judaism, and Christianity, living in the Apostles time) So also he loads them with the heavy Burden of both these chapters. But I find him in this latter opinion to stand alone and by himself, and not so much as his Friend H: Grotius with him. The general vote of Expositors being that the Gentiles were the men, whom the Apostle here chargeth. 3. The Indictment, and Articles of Crimes laid to their Charge, we have ranked under three Heads. (1) against God (2) their neighbours (3) themselves, many or most of them are found to be Felones de se. Not to name All, Here is within the compass of three verses (29, 30, 31.) a Bill brought in against them consisting of Treasons, Murders, Felonies, Riots, Buggeries, Perjuries, and all sorts of misdemeanours, no less than 23. in number, &c. 4. As for the Law by which he proceeds in their trial, it is here produced, [{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}] the Ancient and fundamental Law of Divine justice. From whence (as the very fountain) have issued all the just and good laws both Divine and human in the world. The word in the plural number (as Beza observes) is promiscuously used both for the Mandates of God, (moral, judicial, and ceremonial) and also for his Judgemen●s. Rom. 15. 4. But in the singular (as here) it either signifies that Divine Law of righteousness; written in all men's hearts, with the obligation to vengeance upon the transgressors, (& so comes to as much as the Synteresis and Syneidesis in natural conscience.) Or else it imports that just execution of punishment due for sin: so Aristotle defines it. Ethic. Lib. 5. chap. 6. Iustitia poenalis, Suidas calls it, and our English Translation in the Text, The judgement of God. So than the Law is, (1.) A common and universal Law, called by some The Law of Nature, by others, Ius Gentium, and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, The Divine Law. (2.) A just and equal Law, translated sometimes, The righteousness of God, dealing with sinners according as they are {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. (3.) A known and divulged Law. Every son and daughter of Adam hath a Proclamation of it nailed by God upon his conscience. (4.) An approved Law, by consent of all men under it, (Iure Die agnito) That they who committed wickedness were worthy of death. Lastly, an immutable and indispensable Law, it being an essential property in God, Pareus in Locum. and necessarily proceeding from him in the government of the world. So that for matter of Law, the Prisoners here have (you see) as fair a trial as heart can wish. 5. But what jury have they? and who hath the impanelling of it, you will say? for that is very considerable. Why for that, The Jury is not only taken out of the neighbourhood and among their peers, but (which is an Indulgence not allowed by men's laws) from among themselves and out of their own consciences. Such a One as we read of (Esay. 5. 3.) Judge I pray you betwixt Me and my vineyard &c. The very same grand Jury which shall be made to serve betwixt the Lord and the whole Earth, at that great day of Assize. 6. This Jury (like some that in very clear causes never go from the bar) quickly bring in their Verdict upon Two Bills, In both which the prisoners are found guilty. In the first as principals, They were Actors of all those foul crimes charged on them in the Indictment at large▪ verse 29. 30. 31. In the Second, As Accessories, Abetters, Aiders, Countenancers, Mantainers and Defenders of Others in the same and the like outrages, which (although according to human laws the accessories are less guilty) yet according to God's Law, in many cases is greater than to be the principal. 7. There is yet one thing more (implicitly) in the Text, and that is this; The prisoners (being thus cast) seem to be called upon by the Judge what they can say for themselves, That the Sentence of death of which they were worthy (being found guilty) might not pass. To which the poor wretches all stand silent: neither being able to cavil at the Court, to demur to the Bill, to except against the Jury, to evade the Law; nor to plead ignorance of it, for the Text saith they knew it, that They which do such things were worthy of death: nor lastly To plead Infirmity, incogitancy, chancemedly, and that they did it against their wills; For they did not only do such things, but they were ({non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}) Master of the Trade, professors and practitioners of the very Mysteries of iniquity, nay they were such as did consent, countenance, commend, applaud, yea command others to do the same, delighting and taking pleasure in them that did so. For all this and more is in the nerves of the word ({non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}) according to Beza, Pareus, Piscat. &c. And thus these Gentile Sinners being brought by the Apostle under an inevitable conviction and self-condemnation, and all excuses (like father Adam's fig-leaves) taken away. They are left under the Sentence of death, either to expect the execution thereof every moment from the avenging Hand of a just God; or else (which Saint Paul like a merciful Judge puts them in mind of, and persuades them to it) to fall down and cry for a Psalm of mercy, and the Benefit of the book (viz.) the gospel in the Hand of that great and only Ordinary and Bishop of our souls, JESUS CHRIST, that so they might be pardoned and live. And thus Sacco soluto reluxit argentum (as Ambrose saith concerning Benjamins Sack, My Text being like That opened) This point of divine Learning (far richer and finer than Silver or Gold) like Joseph's cup appears in the mouth of it, By which (as was said of that) I shall be able anon to divine what Estate you are in, whether of death or life, and whether you be come hither this day any of you as spies to find out the weakness of the Sermon, or indeed to get some spiritual bread. It is this. That man (whoever he be on earth) Who knows that according to the righteousness of God's vindictive justice, Doct. a wicked life deserves eternal death; yet dares both to do wickedly himself, and also to abet, countenance, uphold and applaud others, is an inexcusable self-condemned man and in a most desperate estate. A theme not improper for any Pulpit in this land and age, where men profess to know so much, and surely do know very much, yet live (too many) as if they knew no law, no sin, no God, no judgement: but I have thought it a very suitable subject (were it in an hand that could well manage it) for this morning's exercise. That all you who are come together to inquire after, to try, and accuse, and condemn to death those poor prisoners, who shall be found worthy thereof according to our laws, may hear of a justice and wrath (the righteous judgement of God) which no impenitent soul shall escape, much less they who judicially bring others to their deserved shameful deaths, and yet allow themselves, and delight in others who commit things worthy of eternal death; yea and many times of a sentence too from the Bench; were you but discovered here, as you are sure to be hereafter. In my prosecution of this point (begging some grains of allowance for want of academical exactness) I shall briefly speak of these 4. things most material. (1) That there is in God an Avenging justice, engaging him to punish sin (the breach of his Law) with the eternal death of the sinner. (2) That there is in sin that which deserves and it worthy of such judgement. (3) That this merit of sin, and vindictive justice of God is sufficiently made known to all men. (4) That notwithstanding this discovery of divine justice, yet multitudes everywhere do not only commit wickedness themselves but delight in it, and in them that do it, The rest shall be all in application. 1. Concerning the justice of God (which is a very large and comprehensive subject) I must not be allowed to read a Lecture of it here. Let this suffice to lead the way to my purpose. There are not only in the Scriptures (where the eradiation of God's glory shines brightest) but even in profane and natural writings, four Acceptations of righteousness or justice; all which are more truly, properly and naturally in God, then in either human or angelical natures. 1. The first is called universal righteousness, which (as the Sun is the fountain of light) doth bestow not only lustre and beauty, but life and being upon Bonity and goodness of all kinds, so the Scripture useth it to express both moral, Prov. 14. 34. civil, and Evangelical exactness, righteousness exalts a nation, but sin is a reproach to any people; sin in that place is in its Latitude made the antithesis to righteousness in its extent, and so the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is equivalent to {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Ethic. lib. 5. And this notion Aristotle was acquainted with, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, A just man (saith he) is one that is possessed of every virtue. And truly in this sense, justice is so proper to God, that it is his peculiar, none but his, who is goodness itself, and can do no iniquity, nor approve it, whose will (though eternally and perfectly free) yet is not like man's will (when at the best) to be free to choose good or evil, but his will is the very constitutive of all goodness and justice, and all creatures and their Actions are so far and no further right and just as they conform to his will. 2. A second righteousness is that special and proper virtue, which denominates a person (as he is considered in such and such a condition and capacity) to be justus quà sic, as a just Magistrate, judge, Husband, Steward, &c. And this is most proper to God in his performance of those several offices and stations which he is pleased to take upon him to personate; He is a most just and righteous Lord, Father, Husband, witness, judge, there is no unrighteousness in him. (3) Not only Christians, but Heathens also bestowed the name and honour of justice upon Faith and verity in promises, Covenants, reports, Testimonies, yea and all speeches; Cicero in his Offices calls it Fundamentum Iustitiae, the very Basis of righteousness. And this is also so natural to God, and so immutably in him, that it is given to him alone, Rom. 3. 4. Let God be true, and every man a liar. Indeed upon this (and therefore it had need be unchangeable) stands the Being and Well-being of us all, and all we have or hope for ever. 4. Lastly, justice (yet more narrowly restrained and limited) is that virtue, of which Aristotle, Cicero, and others have treated of at large, described by Plato to be, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. And by the learned in the Law, virtus suum cuique tribuendi, and is commanded as a Christian duty by the Apostle, Rom. 13. 7. Render to every man his due. And this is that which we call distributive justice, and Aristotle contends to have the name of it, Arist. l. Ethic. 5. cap. 7. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} from which comes {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}— {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}— and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}) to come from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, a division into two parts, wherein each part hath its due proportion, and neither more nor less than what of right belongs to it. And here now comes in the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, of my Text, That natural and immutable justice of God, engaging him (not by constraint but most freely) to deal with Angels and Men over whom he is Lord and governor, Certae & justissimae Dei voluntas atque decretu●●lciscendi injurias sibi suisque factas. Zanch. by way of just Rewards and punishments. Our work lies with this Justice in its severe proceedings with sinners, commonly called vindictive justice, by which God necessarily and immutably takes revenge on Angels and men, for injuries and offences which by them are committed against him or his. For although the Lord doth what ever he please in heaven and earth, yet it must be understood, that as actually it hath not pleased him to let sin go unpunished, so indeed it could not possibly have pleased him. Deus potest potentiâ executiuâ quicquid non involvit contradictionem procedere ab aliis attributis, & perfectionibus simplicibus. His liberty (though he be agens liberrimum) doth no ways make him changeable, but many things there are which (notwithstanding his good pleasure, will and Omnipotency) he cannot do, and some things which he cannot choose but do. This language with reverence must be allowed us (and himself allows it) or else we cannot speak of God positively and negatively. Many things he hath done which he will do no more, many things he will do, Quis nescit hoc esse dei proprium velle ac voluisse & const●●●sse punire iniquitates? I●ò Deus just●● non esset nisi hac fecisset. never yet done, many, which he can do, but yet will not, and many which he cannot, and it is willing cannot; for he naturally will not do them. He cannot deny himself, he cannot sin, he cannot but hate sin. It is impossible for God to lie, saith the Apostle, Heb. 6. 18. And among many other negative Excellencies (as I may call them) he can not but be just in his rewards and punishments. Si Deus p●ss●t sui naturiâ sceleratos non odisse, & puni●e, sed amare, non Deus esset sed diabolus▪ quod est horrendum cogitatu. Par. in locum. As it was pleaded to his face by his friend Abraham in the case of Sodom, and accepted as an infallible plea, shall not the judge of all the earth do rightly? Zanchy is bold and peremptory, and saith, God had not been just (and so not God) if he had not done thus with sinners. But learned Pareus ventures higher, and cries, were not this God's nature, non deus esset sed diabolus. This is that eternal, unchangeable, & essential property of God, which (when it was the good pleasure of his will to make a world, and to set up a royal Court and House keeping, and to Create Angels to wait upon him in his Presence chamber above, and men here below, and that they should know his mind and pleasure what he looked for at their hands, leaving them by their natures in a condition of freedom, to do well, or to disobey) did move him to make a local Hell in a readiness (as a prison or dungeon) for the manifestation and satisfaction of his glorious justice upon those, Es. 30. 33. either Men or Angels that should turn head and rebel against his sovereignty. Math. 25. 41. This is that which being not contingent, but immutable and natural in God, and necessarily flowing from him in the Government of the world, was also naturally and originally con-created and fixed in the consciences of Angels and men, that they should know it to be God's nature, and know what to look for and trust to, having this {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} abiding in them, as is more fully to be proved anon. And accordingly, this vindictive justice upon the fall of the Angels, from their Allegiance and duty, would not connive, nor suffer them to plead that it was primum Tempus, or that it was indifferent to God either to punish or pardon it if he pleased, Jude 6. but it dispatched them instantly, and tumbled them down into chains of darkness. Nor when Man (an earthly Creature, not so excellent as the Angels, yea set upon and tempted by them, all which might make his case differ from theirs) yet when he fell into the hands of this Attribute, did he escape, neither indeed could; but (as Bernard brings in elegantly a conference and a plea (as it were) between several of God's Attributes, Peace, Mercy and Love on man's side, Truth, justice and Wrath against him) the Lord having from all eternity chosen a number of mankind, Sic Iustitia & pix osculabantur, &c. in the salvation of them, contrived it by his glorious wisdom and council to give content to both sides; and though Mercy and Free grace was to be magnified, Psal. 85. ●1. Bernard. yet vindictive justice carried it to have an Adam for an Adam, an eye for an eye. A surety for the debt due to her to be paid in specie. A person to suffer more willingly, than the sinner sinned. It yielded to nothing but a Commutation which is proper for justice to do.) And by the Exchange, had gold for dross, a richer and nobler draught of man's blood, than if the whole species had suffered eternally. And (that none but the Elect party might by this expedient escape eternal punishment) In the whole Instrument & Indenture betwixt God and our Goel, Ruth 3. 12. our kinsman and undertaker, Jesus Christ; This vindictive justice hath these provisoes most strictly inserted, to be inviolably observed, (1.) That whosoever should not have the Benefit of Christ's death and satisfaction, should personally suffer, and as certainly die, as if there had been no such way of salvation found out. (2.) That none of those (for whom he should die) should be allowed to live as they list, to commit sin and delight in wickedness, or ever come into heaven where God had to do with the least spot of sin upon them, but that Christ should look to them, and sanctify their natures, and make them by his spirit fit and meet to be partakers of the inheritance, &c. And (3.) In order to all fair proceedings betwixt Grace and justice, Acts 17. 31. 1. a certain, fixed Day is pitched upon unalterably, wherein the date of this Covenant shall expire, and cease, and that even Jesus Christ himself who had for so many thousands of years gratified Mercy, should in person appear to see vindictive justice righted to the utmost; In order whereunto all Mankind, dead and alive, young and old shall be called together, viewed and examined impartially, and that then, All wicked and ungodly men, who were not suffered for, and paid for by Christ, and made new Creatures (however they sped in the days of their flesh) shall both Soul and Body, all of them to a man) most certainly and eternally be damned, as if there had been no such Saviour in the world at all. And (lastly) Because it was the Lord's good pleasure and purpose (for the glory of his blessed patience, and many other weighty causes him thereunto moving) to let the world continue long; and if justice should not show its self, and exercise its wrath at all, until the last Judgement day, the children of men would grow intolerable in their blasphemies and impieties against God, and be ready to think him such a one as themselves▪ and break out also into blood, rapine and confusion among themselves: It was therefore resolved and agreed, That the Covenant of Grace should not hinder, or bind up Divine justice's hands, but that God might reveal wrath from Heaven, Psal. 82. 6. when, how, as often, and upon whomsoever he pleased, provided they were out of the book of life. And also that vindictive justice shall have her Officers and Deputies (by the name of Magistrates and earthly Gods) who should have power and authority from God to punish sinners, Rom. 13. according to the merit of their crimes, and as far as a temporal life goes. Yea, and over and above all this, that the world might know and be well satisfied, that Jesus Christ and his Religion were no enemies to, or would any ways abate the power of Justice, and of Magistrates, by patronising or protecting the wickedness of wicked men; He also hath done Justice this further right by the gospel, by granting not only that no badge of Christianity; or church-privilege what soever (let the Pope answer for his counterfeit power as well as he can) shall excuse, much less exempt any one from the hand of justice; but also by setting up a new and high Court of justice, within his Church, enabling them to proceed further with open and scondalous sinners, than the Magistrate doth or can (viz. 1 Cor. 5.5. ) to punish their very souls and Consciences, 1 Tim. 1. 20. by delivering them up to Satan, and accursing them, he engaging himself to see it made good; Quid ultrà potuit facere quod non fecit? What could be done more, and what more need be said to prove (against all doubters and disputers) that justice to punish sinners, is none of those indifferent Acts of God, which he might do or not do (as the making of the world, and but one world, & c?) But yet more (and in a far more excellent manner) is spoken be Lactantius in his dispute against the stupid and sottish Stoics and Epicures. La●●. lib. de Irâ dei. By Pareus against the subtle and sinful cavils of the Socinians, Pareus in Gen. cap. 2. ver. 17. who pull hard to overthrow this Doctrine, thereby to make their way easier to invalidate the merit of Christ's death. Dr. Owen's Diatrib: And lately by a learned Pen of one of your one in this place. I shall only add this, That upon this Hinge all piety and righteousness among men turns, for if God should be uncertain in his rewards, who would serve him? if in his punishments, who will fear him? and I conclude this point with that determination of the Father, Lactant. Iraquae ad correctionem vitiorum pertinet, nec homini adimi debet, nec Deo potest. 2. Concerning the second thing, that there is in sin (in every sin) that which deserves the death, the eternal death, (as well as the temporal) of the sinner, I have not provided to say much, neither indeed need I. Socinus himself grants the merit of eternal destruction, which is the greater, and every Protestant and Orthodox Writer against the Papists distinction of sins venial and mortal, have sufficiently cleared both: Many Scriptures I could call in to make proof hereof, let two be enough; (I.) The words of the Text, ({non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}) Worthy of death. By Death all good Expositors do understand, and take in all evils of punishment; death in its latitude, death corporal, and spiritual, temporal, and eternal, of sense and of loss, the full vials of wrath. And by the word (worthy) is meant due, deserved, just and proportionable: Beza saith the word ({non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}) is taken from the even and equal poising, and weighing things in a balance, (an ancient emblem of Justice) so that though Cain or any man may say truly enough, My punishment is greater than I can bear; Ob hoc inflexibilis & obstinatae meniis malum punitur aeternaliter, qui● si nunquam moreretur, nunquam velle peccare defineret: urò semper vivere vel ●et, ut semper peccare posset. Ber. in Ep. 252. yet no man can say & say truly) that his sufferings are more or greater than he deserves: Dives in Hell cries out of his torments, but not a word against the Judge, or the Sentence that sent him thither; the enemies of God have cause to bless God, that spared them, and kept them so long alive, but no cause to cavil at their punishment, for eternal death is full weight, and yet but weight for sin; even among men (whole scales cannot be carried with so even an hand as Gods) Corrective justice hath an Eye to the quality of the party wronged, and proportionates the punishment to his dignity and greatness; Ad magnam Iudica●is justitiam pertinet, ut nunquam carcant supplicio qui in bâc vita nunquam noluerunt carere peccato. Greg Hom. 13. in Evang. an abused Majesty makes that high Treason, which committed against a meaner subject, would be but Felony, or misdemeanour; Peccanti in summum bonum, summum debetur supplicium, He deserves to suffer the greatest evil, who sins against the greatest good. The second Scripture shall be that of the Apostle, Rom. 6. last. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. The wages, the reward, the stipend, the stipends of sin, of any sin, of every single sin are death, all kinds of death, eternal death. Thus the words are diversely read, and that eternal death is clearly employed, may be gathered from the Antithesis in the words following, The gift of God is eternal life. The Greek word for Wages, is that which was properly paid in victuals to the Roman soldiers, by the Commissary of the Army, in lieu of Money, and was a valuable payment, and stipend for their warfare, so that it seems for a sinner to die the death is as just, as a pennyworth for a penny; and this shall be enough upon the second Particular. The third followeth, Third Partic. viz. That as it is natural in God to punish sin with death, so it is natural to Man to know so much. It is true, that the first sinner had both the precept, Thou shalt not eat, &c. and the penalty, Thou shalt die if thou dost, given him positively over and above what was stamped on his heart; but that justice being offended would be satisfied most certainly, this was in him naturally: and therefore as soon as ever he had sinned, expectation of vengeance made him fly for the same, and to skulk and hide himself, paradise being now but a Prison to him. Me thinks I hear the Dialogue, Adam, Adam (so God comes coolly, and friendly to him) what's the matter Adam? what (Man?) hide thyself? Lord of the Earth, Gen 3. 9 and Prince of this place and hide thyself? The most exact & beautiful piece which I have made and hide thyself? What's the cause of this shamefastness? Oh my Lord (saith the poor sneak) I heard thy voice in the Garden: Why what then? was my voice so terrible? thou hast heard my voice before now. Did I thunder? did I threaten? did I call thee out of thy name? Come, come, that's not it. Yea but Lord I was afraid, and hid, because I was naked. Oh, was you naked? and what then? naked? why so you was before, this is not the first time that I have seen you naked. No, no, that's not it (thou wretch and rebel) but the naked truth is, thou knowest thy desert, and doom; thy coat of mail was thy righteousness, and that is gone; thy soul is naked, and lies open now as well as thy Skin, for my wrath and vengeance. Truly this was it: He looked upon God's justice as God's Nature, never dreaming or imagining to stand it out, with hopes that God would let it got for nothing. And it is very observable, that (although he knew God to be a merciful and loving Lord) yet not knowing how Mercy and justice might both meet in his case; he therefore in all the defence which he made for himself, never pleads, Lord what need this satisfying of justice? if thou pleasest, thou Mayst let this fault escape, and look for no satisfaction. Had he said thus, he had sinned yet more, even against God's Nature, as any one of us should also do, should we ask a pardon at God's hands, without adding for whose sake God should bestow it on us. As it was in Adam to know and fear justice, so it remained in all his posterity, as the Apostle before he leaves this argument, proves Rom. 2. 15. They having not the Law, are a Law to themselves, their Consciences excusing or accusing one another. The great Fall of Adam, that broke his soul in pieces, dashed out the knowledge of the true God, yet left this natural principle in Man; If thou dost well, Gen 4. thou shalt receive well. And we find the Lord pleading the force of this with Cain as an unalterable Rule, and natural notion. If thou dost well, shalt thou not receive well? The interrogation is a clear and strong proof of this Candle yet shined in his spirit. There are certain Common and universal principles, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. aphorisms and fundamental truths kept alive in all men, as that there is a Deity, (it is believed, that even Diagoras and Protagoras could not utterly deny it) That the Divine Power is to be observed and worshipped; that we ought to hurt none, do as we would be done to, that there was an Eye which views men, (and among the rest) that the Blasphemers of the Gods, and vicious, flagitious persons deserved death. Some pretty glimmerings of the light of this very Doctrine which I preach, the Heathens had. Hence came their Fancy of Nemesis, or Rhamnusia, to be a Deity, whose very work was to revenge wickedness, and reward goodness, and it is to my purpose, that they called her the daughter of Jove, and Necessity, implying that to be a God, and not necessarily to punish offenders, could not consist. The Egyptian Theologues placed her Throne above the Moon, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} &c. Suidas. Ut inde, veluti è speculo, haec inferiora despiceres, That she might from thence behold things here below. Hesiod and Homer also ascribe a Deity to a Virgin, by the name of ({non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}) paena (as Suidas calls it) a companion and councillor to love, sitting always by his Throne, and pouring down vials of wrath upon vile and vicious men here below. In their very plays and tragedies, when they personated any impious or wicked villain on the Stage, than they would discover some of the Gods looking from behind a Frame or Skreen, and an Angry Fury hanging over him with Rods of Scorpious, Virgil. and to this purpose (for example) one of their Poets bring in one Plegas (a villain) under a 1000 torments in Hell, roaring (like Dives in our Bibles) Discite justitiam moniti, & non temnere Divos, By me learn justice and be wise. do not the Holy Gods despise. And truly as this light was in men by nature, so they could not blow it out, but (in the second place) it would work upon their Consciences. These Gentiles in the Chapter, often attempted to smother it and extinguish it. Usurpatur de iis qui 〈◊〉 & custodia detinentur Leigh. Crit. Sacr. They did [{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}] Hold down, and with violence imprison this natural truth, but yet it would break Prison and get out, and often make them prisoners and fetter them in their own fears and terrors of mind, so that they needed not any other Torments than their own awakened consciences, which would make them (though Emperors and conquerors) to quake and hide themselves. Caligula. Yea, Thirdly, as by the light of nature, and the pangs of conscience, so, most evidently men everywhere and in all ages, have known what sin deserves, by the sad effects, and direful judgements, the wrath of God hath (ever and anon) been revealed from heaven (ver. 18.) that is, as Beza expounds it; The wrath of God is everywhere under heaven made so manifest against sinners, that they who would stifle and imprison this evidence, cannot, although they should the other. These three ways the justice of God against sin, hath shined abroad all over the earth. But to those within his household and kingdom of light (the Church) A far more glorious sunshine hath appeared. The Bible (a book sent out of heaven, made by the true God) hath like wisdom cried out in our streets continually and aloud, from one end of the Scripture to the other; Psal. 11. 7. The Lord, the Lord beholds from Heaven all the children of men, Exod. 31. the righteous Lord loveth righteousness, Psal. 11. 6● he is a just God, a jealous God, one that hates sin and all iniquity, one that will by no means let the guilty go unpunished, one that will rain snares, fire and Brimstone, and give it to the wicked as their portion, &c. An hour would not serve us to hear all the evidences of this book, for truly, though some critics have found out one canonical Book, The book of Esther. which hath not the word [God] in it, yet is the Word of God, yet I think none can find a book in the Bible, which hath not some proof or testimony of God's eternal displeasure against sin. Not withstanding all which knowledge, Fourth party. both of the almighty's words and deeds against sin (set on oftentimes closer than Conscience can do it) by the heavy hand of God himself upon the souls and Spirits of guilty ones, even kindling an Hell fire in their bosoms, and making them (like poor Spira) to yell and shriek, and to have such devils in them, as no Disciple can cast out, no Minister can quiet. Yet (oh wonder!) How rife & rank is all manner of wickedness to this very day in the world! nay, in the best part of it, in the civilised, cultivated, enlightened, baptised part of the world. In England (whose sins are her only shame, and I fear will be her ruin) In England, old England, as much as anywhere, and that not only for the multitude of sinners (take so many for so many) but for the variety of sins. Blush o ye Heavens over our heads, and thou Earth tremble under us, for I fear there is not a sin (Natural or unnatural) to be found upon record in this sad Chapter, to have been committed by the Gentiles against their star●light; but (after an 100 years' Gospel in this Island, and now of late 12 or 14 years' judgements of an angry God amongst us) is still to be found amongst our debauched ones, and I pray God your Lordships do not, to the grief of your hearts meet with most of them, even in this one Circuit, before you return. Surely, surely, these days are the dregs and very bottom of Time, and if the abounding of Iniquity be one of the signs of the world's end, it cannot be long before the judge of Quick and Dead rend the Heavens, and comes down. Alas for us! How do men sin with their eyes open, their cares open, their Consciences wide open! In the face of the Sun, of the Minister, of the Magistrate, of God himself! Men everywhere know that he is a jealous God, a just judge, an Avenger of all impieties and unrighteous courses, that themselves are such, and that God hath his quiver full of arrows, and some arrows upon the very string; and they the mark against which they are leveled, that they are within shot, that hell gapes for them, and in Hell everlasting torments, that there is no gospel in the grave, and they may be there the next ste● that vengeance (like the sword hanging over Damocles by an horse hair) is ready to drop: In brief, men generally, great ones too, and scholars too (as too too many) know all this and a thousand times more, and yet sin, and sin, and sin, and make a mock of sin, delight in it, defend it, and them who do it; as if Religion were but a piece of Pageantry, and this Holy book (the Bible) but a Romance. Tell not me (any nice and curious Auditor among you) that I might have brought hither some other subject (not so common as this is) to have discoursed of in such an Assembly. I know I might, and confess to you that the commonness of it stuck a while with me in my Study, and pleaded so hard, that I cast it by twice or thrice; but it was my foolishness, and I could not well be at quiet, until I returned to it again, being convinced that it was indeed one of the best and most seasonable subjects in the world. And you all will say so too, if you will but lay to heart these few things; First, there is not one soul here (or that could be here) but is concerned very nearly in this point, having too often sinned, presuming so to do himself against this justice of God, made known to him, and also one way or other to countenance it in others. 2. Preaching and declaiming against sin, as loud and allowed as it is, (and the Lord make it sevenfold more common, and powerful than it is) is not, neither can be so common as committing it. 3. It is that one common enemy of Heaven and Earth, of God and Men, of the Creater and all his Creatures; against which God, Christ, the Holy Spirit, Ministry, Magistracy, all means possible have been engaged ever since it first entered into the world; and yet it will not yield, but fights it out by Inches. 1. The Lord (when it had of old overspread all mankind, and filled the Earth with Corruption, such as poisoned the very air, and ascended up, and stunk in his nostrils, and caused him to repent that ever he made such a Creature) resolved that he would wash this filth away, or else he would wash his hands of all the world, Gen. 7. and accordingly he did by the Deluge destroy all the race of Adam (with a purpose to get rid of sin) save only eight persons (the best he could pick out) whom he kept alive to preserve a better seed to people the world again. And yet' (would you think it?) Sin scap't drowning, though the Sinners did not, that crept into the Ark, and came out safe, and fell to work afresh, and made ashift quickly to drown Noah himself in wine, whom all the waters could not touch, and with that small stock of Eight, set up, and thrived again so fast, that it soon recovered that ground which it had before lost. A while after, the Lord tried it with another fierce Element, to see if he could fire it out of a place, Raining down fire and brim stone upon sinful Sodom, Gen. 19 and burning it to ashes, carrying out but one righteous Lot to save alive, and yet in saving only him, sin enough was saved, to fetch out of his loins two cursed Nations, enough to people all the world with sinners, if there had been no more left but they: Thus did sin (like Paul's Viper) leap out of the fire of Sodom, it leapt upon Lot, who could not so easily shake it off, but it stuck and stung him. Neither Water, nor Fire have prevailed over it, but it hath lived and reigned, and will do (I doubt) till the universal Fire come down from God, and burn the world about sinners ears. 2. As for Christ, he came down in the similitude of sinful flesh, Rom. 8. 3. for the nonce to destroy sin in the flesh, to save the sinner and slay his sins. He lived without, preached against it, prescribed antidotes to prevent, remedies to cure it: He raised forces, armed his soldiers against it, and himself at last (by hanging upon the Tree, the most sad and ghastly spectacle in the eyes of God, Angels, Men, and Devils, that ever was or shall be seen) full of the stings of this Serpent, for his poor sinful people's sake, gave thereby an incomparable Record to the world, of his father's wrath against it; and also at that time and encounter broke the head of it, and yet it lives and is lively, though this was above 1600 years ago. 3. When Christ in his person went off the field, he presently dispatched away the Holy Ghost; what to do? why to begin there where he had left, and to convince the world of sin, and of righteousness, and of judgement, John 16. 8. And accordingly this good spirit of God hath been striving, pleading, persuading, arguing, threatning, using sinners now gently and kindly, anon roughly and sharply: Cant. 16. The South wind hath breathed, the North blustered, all winds blewn, and yet sin (though chaff) is not winnowed out. 4. What shall be yet farther done? peradventure sinners had rather deal with Moses than with God; Man (it may be) will hear reason from Man like himself: God hath therefore gone that way to work, Exod. 20. 19 and hath set up the Office of Ministers, and Leger-Ambassadors, whose very business in the world is to Reprove, Instruct, correct, 2 Tim. 4. 1 exhort, knowing the terrors of the Lord to persuade men. 2 Cor. 5. 11. To be overseers, and watchmen. To haunt, and follow, and cry after, and give sinners no rest. Nay, yet further, because Ministers words may and do too often prove wind and be slighted; he hath raised up, and ordained Magistrates, and given them power from himself, Rom. 13. to be Avengers of evil, as far as to life itself: and ever and anon (besides all this) he fights against sin himself, even from Heaven, by Plagues, Famines, wars, desolations of countries; throwing down mighty ones (for their mighty provocations) from their places of Dignity, and lifting up others in their steads to try conclusions, who have (Nevertheless) dared to succeed them, and sometimes outsin them in their vices as well as places. And still Iniquity abounds, and sin lives; Vivit, & vivit, non ad deponendam, sed ad confirmandam audaciam, as was said of Catiline: And now therefore seeing I have proved it, that the point I have pitched upon is so needful to be preached, suffer me to furbush it, and make it glitter in your eyes like a sword, and let it (like that flaming sword that turned every ways) move round about this Congregation. 1. In the first place I beseech you All (Saints and uses. Sinners) in the fear of God. To be more and more convinced of, and confirmed in this truth, which flesh and blood would fain have disputed and confuted. Keep it as fixed and immovable in your souls, as the Sun is in Heaven, and let it have its influence. Oh be satisfied concerning the true nature of Sin against God, and God against Sin, & that one Heart can never hold them here, no more than one Heaven above. Oh good people stop your ears, and bless yourselves from all those cursed hellish opinions of Epicures of old, and of Atheists now raised up afresh out of the bottomless pit by Rebellious Ranters, Hectors and heretics; To extenuate sin, to apologise for sin, yea to find out Arguments, Providences, Successes, to make a plea for sin, and would fain find out a gospel, to reconcile (not a sinner to God, our Gospel doth that, but) God to sin. Oh beware of the witchcraft (all you young Students) that is in books: take heed of those which beat about for Arguments to gratify the flesh, and accommodate broken and corrupt nature; as all familism, Antinomianism, Arminianism and Popery do: But especially that cursed devilism of Socinianism, which goes deeper into the heart of Christ, than the Spear which let out his life-blood, and in comparison of which, all other Heresies are but as the nails in his hands and feet. And which (in a word) stands more in need of an Arraignment than any Argument. Secondly, be alarmd, awakened, and look about you, all Christlesse, graceless, and unsanctified natures, who have attained to more clear and distinct knowledge of sin, and what it deserves, than these poor Heathens in my Text, had, but no more mind, will, or power to forsake it (though it cost you the life of your Souls) than they, and yet have more to answer for, and for want of grace (the means of which you slight, and the work of which in your hearts you resist) are like (if there come no change) to go to Hell with this gospel of Mercy like a millstone about your necks. Alas (my Brother) as safe and civil as thou thinkest thyself, because of thy ingenious nature, and well-educated soul, Thou art very tender to any spark of sin that falls. There is no safety on this side of Regeneration▪ no man (gentle or simple, until God hath made him and created him a new) can tell what kind of sinner he himself shall prove ere he dies; A Cain, an Esau, a Pharaoh, an Hezael, a Judas, a Demas, a Julian, an incarnate devil. Well might Austin say after his conversion, He would not be an unregenerate man again, no not for half an hour, for the whole world. 3. Is it the voice of Divine justice, death to every sinner, double death to every knowing sinner? Then let me be true to my trust, who am sent hither to be the voice of a crier; Oh suffer me to cry aloud and not spare; Tremble at your condition and station, all ye bold and impenitent sinners, (who came in hither to judge the Sermon, and little thought of an attachment) tremble at your fickle hold, at your slippery standing. You cannot set your feet upon one foot of safe ground, you are sinking every moment, though you are not like Corah and his company swallowed up in a moment; yet a little while and you are gone. Oh how can you buy or sell, work or play, eat, drink, or sleep? what poppy stuffs your pillows? what opium is in your cups? seeing you know that Judgement sleeps not, and your Damnation slumbers not. The Philistines are upon you, look about you, the wrath of God abides upon you; it is like Fire already upon your clothes, which as yet you feel not, but it will burn through, and be at your flesh presently. Death is gone out against you to apprehend you, and carry you away, and why he may not do his office at the next turning, I know not. If you be in your sins, there is nothing betwixt your Bodies and the Grave, your souls and Hell, but God's Patience, and you have abused that too much already, and cannot be sure of it a day longer; This night, this hour your souls are required, or as it is in the Greek, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Luk. 12. They require your soul, They? who? Oh enough, the Law, the justice of God, the devils, tanquam satellites & lictores, like so many black officers and sergeants, as Calvin observes in that place. O ye distracted sinners, who feel your Consciences, (those worms with venomed teeth) gnawing you within (more or less) when will you yield? Plutarch tells a story of a bold and hardy Boy, who having stolen a Fox (a live Fox) was pursued and overtaken by the Owners, In vitâ Licurgi. and whilst he was examined, he held the Fox close and secretly, stoutly denying the fact. The Fox gnaws, the Boy feels and yet denies, and held it out denying, until the very bowels of him were pulled out and himself fell down dead before them. Such desperadoes there are among men, who account Confession cowardice, and Repentance sneaking, and a tender conscience, womanish, and will hold out and carry it high and stiffly, though horrors within do twinge and tear their hearts, and they ready to fall down under the wrath of the Almighty. 3. Oh harken, and give me leave to expostulate (especially with all those self-condemned sinners, who not only know, and have lived to see God's judgements even to desolation, ruin & death upon their neighbours; have also had (as Paul in Stephens) some special hand therein, justly it may be enough) as Magistrates, Justices, Committees, Prosecutors, Witnesses, Juries, Sequestrators, &c. and yet live to do the same, the like, or worse things themselves. Oh inexcusable men, how will you escape the righteous judgement of God? Of a truth, nothing goes so deep with me, and makes me horribly afraid for poor England as this [{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}] self condemnation. My Brethren, suppose the Judge of Heaven and Earth (who stands before the door) were this morning come down, that you saw the Court set, the Books open, all men summoned and appearing, and you heard such a voice as this; Set by a while all Nations of the earth, and bring forth before me the Inhabitants of England to the bar, that Land of Mercies, that Land of Knowledge, where a man could scarce commit a sin of Ignorance, that Land of Bibles and good Books (at such cheap rates,) that Land of rare Deliverances, rich Providences, and precious Ordinances, that Land of vows and Covenants of Reformation, real, national, personal. Oh how would those Magistrates, men of Power, Place and Interest, be able to look Jesus Christ, the astonished Angels, and those grim Ghosts in the face (who shall cry to be their Tormentors) whom they have punished, ruined, and cut their lives short for those very crimes which they now do themselves, and far worse? Oh my Soul! what deplorable and unparalleled spectacles of Heaven▪ daring hypocrisy and apostasy hath this age produced! Men, who have pretended to walk so Spiritually, as if they had no Bodies, and yet have practised so carnally, as if they had no souls; Men, who have talked as if they had cloven Tongues, yet have walked as if they had cloven Feet; jamjam tacturos sydera summa putes; Ovid. jamjam tacturos Tartara nigra putes. Sometimes they offer so fair for Heaven, as if they would with Elijah enter it, though in the fiery-Chariot of martyrdom: A little after they fall like Lightning from Heaven, as low as Earth or earthy trash, yea as low as Hell, in plots, designs, and contrivements, as if Satan himself had been their only Tutor. And, Secondly, where would those Ministers and Preachers appear? or how could they stand in judgement, who should have been as unchangeable as the Truth which they delivered, but yet have turned (like the Cock on their Steeples) to every wind that hath blown strongest; who have formerly much declaimed against non-preaching Prelates, Prebends, and Priests, yet now (adempto fine cessat motus) begin to have the same Quinsy in their own throats; who have heretofore accounted it (and that very justly) to be Jesuitical to reserve meanings, private senses, and to equivocate, and yet have at a pinch, rather than give out and suffer, done so themselves; who have taken other men's livings, and quickly learned to live their lives; who have (like thunder-clowds) made a noise and rattled over the heads of sinners, but yet have been as black and dark in themselves? Gentlemen, such work as this will come, as sure as the Heavens are over our heads; and what will the guilty do at that day? Oh let us lay it to heart this day I beseech you. 5. Lastly, One word of Exhortation brings my errand to an end: Doth the Justice and wrath of God deservedly follow, [{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}] Oh than, my Honourable and Reverend Lords, the Judges, and all ye worshipful Magistrates of this City and County, who are solemnly met at this time, to do God and your country what service you can against sin and sinners; harken I beseech you to one who though he do (like Amos) dwell in Tekoa, yet is called now to drop a word in Bethel, and hear me of your Clemency a few words; By your Christianity and Holy Religion, by your high Callings and worthy Offices and professions, by your considerable Interests and wealthy possessions, by your experiences and what you have seen of God's judgements: by your ponderous Oaths and Obligations, and by Jesus Christ the Judge of all men; I beseech you, if there be any sparks of this vindictive Justice of God in you (as there ought, and I hope is some of that heavenly Fire in you all,) Oh let my poor breath blow it up into a Flame, that it may blaze out, scorch, burn and consume sin. Oh let not sinners warm themselves by that Fire, which should either refine them or burn them to ashes. You are great Trees (trees of righteousness) let not any unclean fowls build their nests in your branches, or perch themselves upon your arms, let not any noisome Beast or vermin lodge under your shadow. Shall the righteous suffer, or the ungodly escape this day? that be far from you to do on this manner. The Lord hath imparted his very own name to you, oh be not Idol-Gods, that have eyes and see not, ears and hear not, hands to handle Briars and thorns roughly, and to pull them up, but yet handle not. Much less be ye as the Gods of the Heathens, patrons, and protectors of villainy. He that committeth sin is of the devil, but he that commits, connives, commands, commends it, when he is entrusted to punish it, is not only of the devil, but a devil, and a great one too. It was charged home and stoutly by an Advocate once to a Judge in Germany, who was laying the Law to a Malefactor before him, and aggravating the guilt, in as much as he had murdered now six men by times; no (my Lord) cries the advocate, he 〈◊〉 but one, and yourself killed the other five, who had him before you for the first, and let him escape. Fiat Iustitia & pereat mundus: Oh be severe, the drossy case of our Land calls for it, and God looks for it. Better ungodly men should fall by your hands, who can but kill the body, then that you and they should together fall into the hands of the living God, who can cast soul and Body into Hell fire. Oh remember what the Lord our God hath done, hath done to unjust Officers and Magistrates, and what your eyes have seen. Let none of your hearts entertain, or tongues express that vile opinion and speech of Lysander, That children are to be cheated with Checkstones, & men with Oaths. But do you this day remember the presence, and the great and terrible name of the Lord our God, by which you are sworn and shall swear, who will be avenged speedily on all that take his name in vain: Be ye holy and just (all of you) and consider what sad offices and places (of all men) wicked and profane Magistrates and Ministers are in. If they do not preach against sin, and punish sinners, they are guilty; and if they do discharge their Consciences, whilst they let fly against the faces of others, their guilt (like a foul and rusty Gun) recoils and flies in their own faces. Beware therefore that this accursed thing sin be not in your own Tents, as in achan's; and than look to your sons, Servants, Clerks, your Gehizies, that this leprosy cleave to none of them. Let not your eyes spare nor pity, but cry out (with Canutus, a King of the poor barbarous Vandals, when he was pleaded with to spare his own son, found guilty of a capital crime) Filio nostro sublimiorem crucem ponite, Make the gallows higher for my son, who durst break the Laws not only of his King, but of his Father. Secondly, Would you be free from the sins of others? Then look to your Edicts, your Warrants, your Orders, your Licences. Let not any iniquity be established by a Law, or any thing like it. Not by a Testimony, not by a Plea, not by a Verdict, not by a session's order. Public persons (like Briareus) have an 100 hands to do good or evil withal. There is a Woe (and that little word hath the whole wrath of God and Hell in it) hanged over the heads of them that decree unrighteous decrees. When Saul set Doeg to fall upon the innocent Priests, 1 Sam. 22. he had better have gone the nearest way, and have destroyed them with his own hands, for than he had not been a sinner, and a sinner-maker. Oh beware, all you that have good heads, great parts, acute wits, eloquent tongues, how you employ them. They were (among these Gentiles) their wise men, Philosophers, Poets, Orators, that became both practitioners and Patrons of vice, some of them would for a fee, or in an humour, or to show their parts, openly defend, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}: That there was no such thing as virtue or Vice. That Revenge, Incest, Sodomy were but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, things indifferent. Gentlemen, scholars, and Lawyers, better it were that any of you had been born dumb, or idiots, or had not known Letters, than to prostitute your fair and beautiful parts for base gain, (as an Harlot doth her body) and to sell arguments to uphold, or under prop the work of the devil, which must, and will down, and fall upon your heads, that do offer to buttris up any baseness. Take heed Sirs, when God is the plaintiff, (Jehovah litigat. Hos. 4. 1.) that none of you be solicitors, attorneys, council or pleaders for the Defendants. Thirdly▪ Take heed, that you intrust not known Knaves, and wicked men in any place, or office under you, for all the evil which they do, will be found lying at your doors. And here I must beg leave that I may pay my vows, which I made to God in my distress, when I was a prisoner (some years ago) in yonder Castle, the common jail of this county. It was something like that of the chief Butler to Joseph, that if ever it should go well with me and I came to be restored to my office and liberty, and should have such a duty and opportunity put into my Hands (as I have now this day) I would then remember them that are in bonds (bound Body and soul, poor wretches) who from the time of their Imprisonment, are commonly made seven times more the children of wrath than they were before: And all for want of good doctrine, good discipline, and good example. I do verily believe that in that place (where the condition of men require Prayer, and Teaching and Mortification, more than any) I saw more drinking and fighting, and heard more swearing and cursing, that in many a year abroad. Two things (Gentlemen) would make your jails not to be such Hells as they are, A godly Keeper, and a powerful preacher. Oh if any wealthy, worthy person would do good and lay out a sum of money well indeed▪ He could not think of a better way, than to allow a good stipend, to keep a godly, grave, zealous Minister, not only to preach, but even to dwell there, to be always preparing those poor creatures to live or die better than (I fear) they do; The blessing of them that are ready to perish, would light on such a benefactor. Fourthly, One request more; Beware whom you trust with that great (but too common) Trust and Licence of Selling Ale and strong drink; and of connivance at any that are lawless and unlicensed, all which I look upon as so many open pits and sepulchers for men. Never expect (so long as this deluge of drink still covers our English earth) that ever the ark of God's presence should settle, or rest amongst us. As much as men whine and complain of Taxes, I do believe that there is that drink needlessly, sinfully and shamefully guzled away in England, which would pay the Tax thrice told, and no man feel it. For justice and mercy sake do something vigorously for reforming this sin, which (like a Trojan horse) hath an army of sins in the bowels of it, and now lay your Axes to the root of those rotten trees, the signposts. I must give over; Seeing that sin and wickedness, is that which deserves God's judgement and eternal death, and that this is made known to all men. Oh let us all arm and engage against it, ye that love the Lord, hate evil: The Lord's people are not like to be all of a mind in all things, till they come to Heaven, but whoever are not of this mind, are none of the Lord's people. Oh therefore, let Magistrates punish it, let Ministers preach against it, Lawyers plead against it, soldiers fight against it, scholars study, and write books against it; all the ink in the world is not enuogh, nor black enough to paint it, and though the world be full of books, yet still there are too few on this subject. Dr. Reynolds. One little piece of the sinfulness of sin, Mr. Tho. Goodwin. and Aggravation of sins against Knowledge, will go further, and do more good, than a whole Library of learned wranglers. Finally, my Brethren, let us all (in the fear of God) arise and practise against it, whilst we live, let us cry out, Vivat Christus, Moriatur Barrabbas, Let God arise, and sin and sinners be scattered, and when we die, let us give up our ghosts with the words of Samson, Let me die with these philstines▪ Amen. FINIS.