Lectures Upon Philippians, Lectures · Chapter 1 · Lecture 11
LECTƲRE XI.
PHILIP. 1. Verſe 10.
That yee may diſcerne things that differ one from another, that yee may bee pure and without offence, vntill the day of Chriſt.
NOw, hauing ſpoken of the Apoſtles praying for the Philippians, and of the things for which his prayer vntounto God for them was, namely, for their encreaſe in louelove, in knowledge, and in iudgement, that their louelove might abound more and more in knowledge, and in iudgement; it remaineth now that we ſpeake of the ends, wherefore the Apoſtle prayed for the Philippians encreaſe in theſe graces, ſet downe in theſe words, That yee may diſcerne, &c.
That yee may diſcerne, &c.] The firſt end wherefore the Apoſtle prayed for the Philippians, that they might abound more and more in knowledge, and in all iudgement, was, that they might diſcerne things that differ one from another; that is, by their knowledge out of the word, and by their iudgement out of their owne experience, they might diſcerne betweene good and euill, vertue and vice, falſe and true Apoſtles, corrupt and vncorrupt doctrine, and ſo might follow the good, and fly the bad. The ſame phraſe of ſpeech that is heere vſed, is alſo vſed in the Epiſtle to the Romanes, though not ſo tranſlated in our Engliſh Bibles there,Rom. 2.18. as here. Behold, ſaith the Apoſtle there, thou art called a Iewe, and reſteſt in the law, and gloriest in God, and knoweſt his will, and alloweſt the things that are excellent: Thus it is there tranſlated and read; as alſo ſome tranſlate the phraſe here in this place, reading thus, That ye may allow the things that are excellent. But in that place to the Romanes, the reading in the Margent is better then the reading in the Text, and is all one with the reading here vſed in this place of our Apoſtle; howbeit, the matter is not great whether reading we admit, both comming much to one: for whether wee reade thus, That yee may diſcerne things that differ, the meaning is, that vponupon triall they might allow the things that are excellent: or thus, That ye may allow the things that are excellent, the meaning is, that vponupon the diſcerning of things that differ, they may allow the things that are excellent. But I follow the reading, as in this place we hauehave it.
The firſt thing then which heere I note is, the end wherefore the Apoſtle prayed for the Philippians, that they might abound in knowledge, and in all iudgement, and it was, that they might trie and diſcerne things that differed, right from wrong, truth from error, religion from ſuperſtition, &c. that being able to put a difference betweene them, they might allow and follow that which were good, that which they ought. Whence I obſerue the end wherefore all Chriſtians ought to labour for encreaſe in knowledge, and in all iudgement, and that is, that they may diſcerne things that differ, good from euill, right from wrong, truth from error, religion from ſuperſtition, &c. that ſo they may be pure and without offence, vntill the day of Chriſt, &c. For, therefore are we to follow after knowledge, that we may know what is good and what is euill, what is truth and what is error, and may be able to trie the ſpirits, and to put a difference between things that differ one from another: and therefore are we to labour after a ſound iudgement, through a feeling experience in our owne ſoules, of the truth of thoſe things which wee are taught out of the word, that hauing our wits exerciſed to diſcerne both good and euil. we may be pure, and without offence, &c. This place of our Apoſtle is proofe pregnant enough to this purpoſe; where yee ſee that the Apoſtle in his louelove toward the Philippians praied for them that they might abound in knowledge and in all iudgement, to this end, that they might diſcerne &c. And wherefore is it that now we the Miniſters of Chriſt, and diſpoſers of Gods ſecrets doe preach vntounto you the Goſpell of your ſaluation, and labor amongſt you that yee may be rich in all knowledge, and in all iudgement? Is it not to this end, that ye may be taught in the waies of God, that yee may be able to try the ſpirits, which is the ſpirit of truth, and which is the ſpirit of error, that yee may be able to put a difference betweene good and euill, that yee may be pure in doctrine, in life, and in manners, that yee may be without offence vntill the day of Chriſt? Yes, beloued, therefore we labour amongſt you and admoniſh you, therefore wee ſhew you the whole counſell of God, therefore as much as we can we helpe forward your knowledge, therefore wee call vponupon you to obſerue in your owne experience the truth of thoſe things which yee know out of the word; yea therfore as the Apoſtle, we pray that your louelove may abound in knowledge, and in all iudgement, that in this dotage of the world, wherein there are ſo many ſpirits of error, ſo many that walke not as they ought, becauſe they erre in their hearts, yee may be able to try the ſpirits, whether they be of God, that yee be not deceiued by them, that yee may be able to put a difference betweene things that differ one from another; that ye may flie the corruptions which are in the world and be pure; that ye may hold a right courſe, and be without offence; that ye may denie vngodlineſſe and worldly luſts, and be filled with the fruits of righteouſnes &c. And if for theſe ends we thus doe, then for theſe ends alſo yee ought euen all of you, all that heare vsus, to labour for increaſe in knowledge and in all iudgement. Reading, hearing, meditating, praying, eueryevery holy courſe ye ought to vſe, that ye may increaſe and abound in knowledge and in all iudgment, to this end, that in ſuch ignorance ye may be able to diſcerne things that differ, that in ſuch corruption ye may be pure, that in ſuch declination ye may be without offence vnti l the day of Chriſt, and that in ſuch wallowing in vnrighteouſnes ye may be filled with the fruits &c.
Very iuſtly then are they hence to be reproued, that in ſeeking after knowledge euen out of the ſcriptures, propoſe rather any other end which they ſhould not, then theſe which they ſhould. For of thoſe that doe vouchſafe to ſearch the ſcriptures, many there are whoſe end is to peruert the ſcriptures, thence to build the fancies of their owne braine, and to beguile vnſtable ſoules. Such are they that ſeeing the chaſte ſpouſe of Chriſt to leane vponupon the ſcriptures, do by their corruptions of the text, their corrupt gloſſes vponupon the text, their falſe concluſions from the text labour to ouerthrow the truth, and to build their owne errors. Others there are, whoſe end in ſeeking knowledge out of the ſcriptures is onelyonly a vaine oſtentation, that men may thinke and ſpeake of them as great Rabbins, good expounders of the law, and very skilfull in the ſcriptures. Such are they of whoſe knowledge the Apoſtle ſpeaketh, when hee ſaith, that knowledge puffeth vp: for as they regarded nothing in ſeeking after knowledge but a vaine oſtentation,1 Cor. 8.1. ſo hauing atteined vntounto knowledge they ſwell and looke ſo bigg as if all knowledge were ſhut vp in their breaſts. Others there are whoſe end is, to informe their owne vnderſtanding, that they may not be ignorant in the law of their God, but may know the ſtorie of the Bible, the courſe and meaning of the ſcriptures. Such are they that delight themſelues onelyonly with the knowledge of the myſteries of God, but ſhew not any fruits of their knowledge in a ſober, honeſt, and godly life. Indeede men generally in ſeeking knowledge, out of the ſcriptures ayme rather at eueryevery other end, then at that whereat they ſhould. But wee, beloued, may not be like vntounto them. Here yee ſee wherefore we ſhould labour to abound more and more in knowledge, and in all iudgement. Whatſoeuer others doe, let this be our direction what we are to doe. And though the ſmalleſt number by farre make the bent of their increaſe in knowledge the informing of their vnderſtandings, and the reforming of their liues, yet let vsus ſet in with this little number, and let this end ſtirre vp our deſires to increaſe in knowledge. Let vsus labour, and let vsus pray that we may abound more and more in knowledge and in all iudgement, euen therefore that we may diſcerne &c. Let vsus know that our increaſe in knowledge is nothing, if it be not for theſe ends, and let the deſire of theſe ends increaſe our thirſting after knowledge.
My next note is from the things themſelues wherefore the Apoſtle praied, that they might abound more and more in knowledge, and in all iudgement. Whereof the firſt was, that they might diſcerne things that differed one from another, that being able to ſee the difference of things concerning either doctrine, life, or manners, they might in each flie that which were euill, and follow that which were good. Whence I obſerue an imployment neceſſarie and behouefull for all Chriſtians, namely, that hauing their wits exerciſed through long cuſtome, they may diſcerne good and euill, that ſeeing the difference betweene things, in all kinde of things they may chuſe the good, and refuſe the bad.1 Theſſ. 5.21. foreign. Try all things, ſaith the Apoſtle, and keepe that which is good. The word there vſed is the ſame with this in this place of our Apoſtle, and it ſignifieth to try, to ſifte, to examine; and that which is here ſpoken vntounto the Theſſalonians, is ſpoken in them vntounto all the faithfull children of God. What is then the meaning of the Apoſtle in theſe words? This yee muſt know that then there were, as ſtill there are, peſtilent and deceiuing ſpirits, which trouble the Church, and corrupt, or diſcredit the doctrine of the Goſpell. And this alſo yee muſt know, that then there were, as ſtill there are ſome, which becauſe of ſuch men wilfully reiect the doctrine of the Goſpell, and others which fooliſhly beleeue eueryevery ſpirit that ſpeaketh in the name of Chriſt. The Apoſtle therfore willeth them, and in them vsus, neither wilfully to reiect eueryevery thing, becauſe of ſome wicked men; nor yet fooliſhly to admit eueryevery thing that is ſpoken in the name of Chriſt, but to try, and ſift, and examine all things by the rule of the word. And what then? when by tryall we ſee and diſcerne things that differ one from another, he willeth vsus to keepe that which is good; for that is the end wherefore we are to try things. So that hence we ſee that it is an imployment very behouefull for vsus all, that we may be able to diſcerne things that differ one from another, that ſeeing the difference of things wee may imbrace that which is good, & auoide the contrary. The ſame alſo we may ſee by the Holy Ghoſts commendation of the men of Beraea, Act. 17.11.for ſearching the Scriptures to ſee whether the things that were ſpoken were ſo. It was Paul that preached vntounto them, and when he preached vntounto them, they turned their books, and lookt diligently into the ſcriptures to ſee whether in any thing he differed from the doctrine of the Holy Ghoſt. And this is regiſtred both for their commendation, and our inſtruction, to admoniſh vsus that we are to care that we may diſcerne things that differ either in doctrine from corrupt doctrine, or in faith from ſound, or in manners from a Chriſtian and holy conuerſation. And why? The reaſon is very plaine:Pſal. 49.20. euen that we be not like to the beaſts that periſh, as the Prophet ſpeaketh of a man that is in honor and hath no vnderſtanding. For what will yee thinke of ſuch a man that cannot diſcerne betweene chaffe and wheat, droſſe and gold, ſowre and ſweet? Will yee not ſay that he is like to the beaſt that periſheth? What then muſt yee needs ſay and thinke of that Chriſtian that can not diſcerne betweene truth and error, religion and ſuperſtition, vertue and vice, good and euill? Any better? Nay ſurely: for theſe are as wheat & chaff, gold & droſſe, and not to diſcerne betweene them is not to diſcerne between wheat and chaffe, gold and droſſe. If then we will not be like vntounto the beaſts that periſh, our care muſt be that out of our knowledge in the Scriptures we may be able to diſcerne things that differ.
But doe we thus imploy our care? Nay thus farre I hauehave onelyonly ſaid what we ſhould doe: but what we doe, our vnableneſſe to diſcerne betweene things that differ one from another too too plainly diſcouer. For what is the cauſe why ſo quickly wee hearken vntounto thoſe deceiuers that compaſſe ſea and land to make one of their profeſſion, and when he is made they make him twofold more the childe of hell then they themſelues are? Why we are ſo eaſily ſeduced to beleeue the ſpirits of error, and to fall from our owne ſtedfaſtnes? Is it not euen hence becauſe we cannot diſcerne things that differ one from another? They bring vntounto vsus the fancies of their owne braine, the traditions of their owne Church, lies out of their owne Legends, and we receiue them becauſe wee cannot diſcerne them from the truth of Chriſt Ieſus. They come vntounto vsus in the name of Chriſt Ieſus, but bring with them the doctrine of Deuils forbidding to marrie, and commanding to abſteine from meats which God hath created to be receiued with thankſgiuing, and we beleeue them, becauſe we cannot try the ſpirits whether they be of God, to ſee which is the ſpirit of truth, and which is the ſpirit of error. For God forbid that I ſhould thinke that if we could diſcerne betweene truth and error, religion and ſuperſtition, any of vsus would follow their damnable hereſies, by whom the way of truth is euill ſpoken of. Againe, what is the cauſe why we are often deceiued with the ſhadowes of good things, with the ſemblances of things honeſt, and iuſt, and pure, with the dimme ſhewes of vertue, and praiſe, and holines of life? Is it not euen hence, becauſe we cannot diſcerne things that differ one from another? Oftentimes we thinke we runne well, when we runne quite a wrong courſe; oftentimes we count that our praiſe, which is indeed our diſpraiſe; and a great many of vsus thinke that we hauehave Abraham to our father, when indeed we are of our father the deuill. And all hence (as I thinke) becauſe we cannot diſcerne things that differ.
And yet, tell a great many of vsus that we know not good from euill, that we cannot diſcerne between truth and error, right and wrong, &c. we cannot brooke it, but we diſdaine to be counted ſo ſimple and ignorant that we cannot diſcerne things ſo different. But let me but aske theſe queſtions. How is it that ſo commonly we fly that which is good, and follow that which is euill? How is it that ſo eaſily we are drawen oftentimes from the way of truth into error? How is it that vice vnderunder the colour of vertue, ſo often doth deceiue vsus? Is it not becauſe we cannot diſcerne good from euill, truth from error, vertue from vice? Either it is ſo, or worſe, for either ignorantly we erre, as not able to diſcerne betweene things that differ, or wilfully we runne a wrong courſe, as diſcerning well enough things that differ, but wilfully running our ſelues on the rockes. Beloued, let vsus thinke of theſe things, and let vsus be aſhamed of it, that we cannot diſcerne betweene things that differ one from other. It is enough for vsus that we hauehave ſpent the time paſt ignorantly and fooliſhly. Let vsus henceforth redeeme the time, and learne to diſcerne things that differ. If we conſider the time that we hauehave ſpent in the ſchoole of Chriſt, we may well thinke that now we ſhould hauehave ſo much knowledge as to diſcerne things that differ one from another. And if truth and error, good and euill, &c. be vntounto vsus (as yet) as colours vntounto blinde men, that we cannot diſcerne betweene them, we may well thinke that we are blinde. Let vsus therefore go vntounto Chriſt Ieſus in his word that we may receaue ſight, and ſee clearely. Let vsus reade, and heare, and meditate in the holy word of God, that thence we may know what is good and acceptable vntounto God. Let vsus pray, and labour by all holy meanes that we may abound in knowledge, and in all iudgement, that we may diſcerne things that differ one from another.
The ſecond thing wherefore the Apoſtle prayed that the Philippians might abound more and more in knowledge, and in all iudgement, was, that they might be pure, namely,foreign. from any leauen of corruption in doctrine, life, or manners: for ſo the word heere vſed ſignifieth, ſuch as are cleare and free from all mixture of corruption, as white wooll neuer dyed, fine flower neuer leauened. And this was ſo an end of the Apoſtles prayer, for their encreaſe in knowledge, and in all iudgement, that it ſeemeth to be ſubordinate to the former end; for hee would hauehave them able to diſcerne things that differ, corrupt from vncorrupt doctrine, &c. that they might be pure from all corruption in doctrine, life, and manners, and for both theſe cauſes he prayed that they might abound more and more in knowledge. Hence then I obſerue another employmēt behouefull for all chriſtians, namely, that they may be pure & free frō all corruption in doctrine, life, or manners. For it is not enough that we be able to diſcerne things that differ one from another, and to know what in doctrine is corrupt and vncorrupt, what in life is good and euill, and what in manners is holy, and what prophane; but farther alſo it is behoouefull that we be pure from whatſoeuer is corrupt in doctrine, from whatſoeuer is euill in life, from whatſoeuer is vnholy in manners. Know ye not, 1 Cor. 5.6.7.ſaith the Apoſtle, that a little leauen leaueneth a whole lumpe? Purge out therefore the olde leauen, that yee may bee a new lumpe, as yee are vnleauened; for Chriſt our Paſſeouer is ſacrificed for vsus. The Apoſtle ſpeaketh there of the inceſtuous perſon, and hauing ſharpely reproued the Corinthians negligence in not puniſhing him, and willed them to excommunicate him, hee whetteth them thereunto, ſaying, Know ye not that a little leauen, &c. as if he ſhould hauehave ſaid, Ye know very well that a little leauen leaueneth the whole lumpe or batch, and know yee not that one naughtie man infecteth and poyſoneth the whole congregation? What is then to be done? Purge out therefore the olde leauen that ye may be a new lumpe, cut off that naughty man from your body, that ye may bee an holy congregation vntounto the Lord, as yee are vnleauened, as ye are called to be holy: for Chriſt our Paſſeouer is ſacrificed for vsus. Which his exhortation, as it ſerued for that purpoſe, ſo did it leſſen them, and in them vsus, that foraſmuch as a little leauen, a little corruption marreth and poyſonneth the whole man, therfore we ſhould purge out, we ſhould be pure from all leauen of malitiouſneſſe and wickednes, euen from all corruption whatſoeuer, that wee may be a new lumpe, holy veſſels for the habitation of the holy ſpirit, as we are vnleauened, and holy, and pure by our calling in Chriſt Ieſus. And why? for Chriſt our paſſeouer is ſacrificed for vsus: whereby the Apoſtle implieth thus much, that as the Iewes in the celebration of the feaſt of the paſſeouer were to put away for all that time all leauen out of their houſes, and onelyonly to eat vnleauened bread; ſo we, now that Chriſt our paſſeouer is ſacrificed for vsus, are to purge our ſelues, and to clenſe the houſes of our bodies from all leauen, and filthines, & corruption, & to keep the feaſt with the vnleauened bread of ſinceritie, and truth, holineſſe and godlineſſe, ſo that for the whole time of the feaſt, the whole terme of our life, there be no leauen, no corruption at all found in the houſes of our bodies. Can any thing be more plaine for that puritie which ought to be in vsus? Much to the like purpoſe is that of our bleſſed Sauiour to his Diſciples, where he warneth them, ſaying, Take heede and beware of the leauen of the Phariſes and Sadduces. In which words he warneth them,Matth. 16.12. and in them vsus, to look vntounto it, that we be pure from all corruption in doctrine. And in that he doubleth the caueat, ſaying, Take heede, and beware, he ſheweth how very behouefull it is to looke vntounto it: and in that he calleth corruption in doctrine leauen, he ſheweth both the poyſon of it that it marres the whole man, as a little leauen that leaueneth the whole lumpe, and likewiſe the riddance that ſhould be of it out of the houſes of our bodies, as of leauen out of the houſes in the feaſt of the paſſeouer. So that yee ſee how behouefull an imployment for vsus it is that we be pure from all corruption in doctrine, life, and manners. And the reaſon is plaine: for what fellowſhip hath truth with error? or what communion hath good with euill? We cannot ſerue both God and Mammon: wee muſt flie that which is euill, and follow that which is good. Halting betweene God and Ball will not ſerue; we muſt worſhip the Lord our God, and him onelyonly muſt we ſerue. If we be circumciſed Chriſt ſhall profit vsus nothing: if there be any mixture of corruption in vsus, our religion is in vaine. It is but the one of two; either pure, or impure. If we will not be impure, our care muſt be to be pure.
Here then are met withall ſuch tollerations and indulgences, as either in policie, or vponupon any carnal reaſon, we are wont to take and allow vntounto our ſelues. Whereas the Apoſt. would hauehave vsus purged of all corruptiō, we will allow ſome mixture of corruption, and all things ſhall be well notwithſtanding. Againe, we like not of thoſe hot headed fellowes, that preciſely vrge a conformitie in all things, according vntounto the word, we cannot away with thoſe pure men, that would hauehave vsus ſo pure, that we ſhould not ſpeake a word amiſſe, or doe any thing that is euill: We are men, and we muſt play the goodfellowes now and then, we muſt ſweare now and then, we muſt runne at ryot now and then, we muſt drinke, and daunce, and play now and then more then wee ſhould, wee muſt paſſe the bounds of modeſtie, honeſtie, and Chriſtian dutie, now and then. And if ſome of vsus happily will not breake out into ſuch termes, yet wee will thinke that ſometimes wee may aduenture a little vponupon ſome breach of the law, that we may without great offence commit ſuch and ſuch little ſinnes, that a little corruption, a little yeelding vntounto the faſhions of the world, cannot doe ſo much harme, that too much ſtrictneſſe and preciſeneſſe is naught; and that to ſtand ſo much vponupon purity and ſincerity, is but to make our ſelues the talke, and mocke, and by-word of the people. Thus we will be moderaters ouer the holy Ghoſt, and when hee ſeemes vntounto vsus to ouer-reach, wee will bring him to the meaſure of our owne ſcantling.
But beloued, let vsus not deceaue our ſelues, God is not mocked, but what he requireth of vsus, it ſtandeth vsus vponupon to take care of the performance of it. The end of our calling is, that we be holy in all manner of conuerſation, as he which hath called vsus is holy. And therefore hath God choſen vsus in Chriſt Ieſus, before the foundation of the world, that wee ſhould bee holy, and without blame before him in louelove. And Chriſt our Paſſeouer is once, and for euer ſacrificed for vsus, that henceforth we ſhould keepe the Feaſt of the Paſſeouer vntounto the Lord for euer; ſo that now no leauen of corruption at all may be found in all our houſes. Let vsus therefore take heede how wee make tollerations and indulgences vntounto our ſelues. Let vsus take heed how we ſuffer any leauen of corruption in the houſes of our bodies: and let vsus rather purge out the olde leauen, that we may be a new lumpe. Let vsus ſtriue as much as poſſibly we can, after this purity that is required of vsus; and let vsus aſſure our ſelues, that when we hauehave ſtriuen all that euer we can, after this purity wee ſhall bee impure enough, and too much. We ſee what it is that is required of vsus, as therefore the Apoſtle willeth Timothy, 1. Tim. 5.22.Let vsus keepe our ſelues pure, pure from corruption in doctrine and pure from corruption in life and manners, that as our Apoſtle afterwards exhorteth, we may bee blameleſſe and pure, and the ſonnes of God without rebuke in the middeſt of a naughty and crooked nation. Let our care bee firſt to diſcerne things that differ, that wee may skill what is pure, what not, either in doctrine, life, or manners; and then knowing that, let vsus care and ſtudie to be pure, and ſincere, and without all leauen of corruption, either in doctrine, life, or manners.
The third thing wherefore the Apoſtle prayed that the Philippians might abound more and more in knowledge and in all iudgement was, that they might be without offence, .1. that they might not ſtumble at any thing, but hold on in a conſtant courſe without ſtumbling, or ſlipping ba…ke, or ſtanding at a ſtay, vntill the day of Chriſt, when their conſtant perſeuerance ſhould be rewarded. For the Apoſtles deſire was, 1. that they might be able to diſcerne things that differed, what were corrupt and bad, and what were pure and good. 2. That being able to diſcerne and try all things, they might keep that which were good, and might be pure from all leauen of corruption. 3. That being pure from all leauen of corruption, they might keepe a conſtant courſe in their puritie without ſtumbling, or ſhrinking backe, or ſtanding at a ſtay, and for theſe cauſes he praied that they might abound more and more in knowledg… &c. Whence I obſerue a third imployment very behouefull for all Chriſtians, namely that being in a good courſe they hold on without ſtumbling, or ſtanding, or ſhrinking, being pure and cleare from all leauen of corruption, they keep themſelues ſo vntill the day of Chriſt. Are yee ſo fooliſh, (ſaith the Apoſtle to the Galathians) that after yee hauehave begun in the ſpirit, Gal. 3.3.yee would now be made perfit by the fleſh. The Galathians had embraced the Goſpell, and obeyed the truth: but now through certaine falſe Apoſtles they had fallen from the pure doctrine of Chriſt, and admitted ſome corruptions of that doctrine. And therefore the Apoſtle reproues them ſharply, and tells them that it is no courſe for a Chriſtian to begin in the ſpirit, and to end in the fleſh, but hauing begun in the ſpirit by embracing the pure doctrine of Ieſus Chriſt, they ſhould end in the ſpirit, and hold faſt that pure doctrine which they had embraced, euen vntill the day of Chriſt. So that hauing obeyed the truth, we are not to yeeld to any corruptions of the truth, or to let our hold ſlip, but to hold faſt the ſame vntounto the end. It is for the dogge to returne to his owne vomit, and for the ſowe that was waſhed to returne to her wallowing in the mire; but the man that hauing put his hand to the plough looketh backe, Luk. 9.62.he is not apt to the kingdome of God. Being in a good way, wee muſt with our Apoſtle ſtill endeuour to that which is before, and follow hard toward the marke for the price of the high calling of God in Chriſt Ieſus. But I hauehave lately ſpoken to this purpoſe, and therefore now the time being paſt I will not farther trouble you. OnelyOnly with the Apoſtle I pray, that your louelove may abound more and more in knowledge and in all iudgement &c.