Three Sermons, Sermon 1 – Title page 2

Three Sermons · Sermon 1 – Title page 2

p. 1A COMMISSION FOR AN ASSISE, Granted to the SAINTS.

1. COR. 6.2.

Doe you not know, that the Saints ſhall judge the world?

THe holy Apoſtle Paul, having,Coherence. in the former Chapter, taxed theſe Corinthians for their great Negligence, in not-judging that inceſtuous perſon, in a caſe Eccleſiaſticall; Now, in this Chapter, he blames them, for their over-much Diligence, in going to Judgement, in a matter civill and politicall. He doth not inveigh againſt, much leſſe utterly aboliſh (as ſome fanaticall Anabaptiſts dreame) the uſe of ſecular Jugdements, which we call going to Law: but onelyonly reprehends the Abuſes, which he obſerved amongſt them, in the uſe of that, p. 2which in it ſelfe (and ſome caſes excepted) might be lawfull. Wee know, (to uſe our Apoſtles owne words, of another Law, 1. Tim. 1.8.1 Tim 1:8the Law of God) the Law is good, if a man uſe it lawfully. Which (at once to confute them, and paſſe along) wee may eaſily make good, from this very place. For the ſame Apostle that denies them the uſe of Law, in regard of ſome circumſtances, allowes it, in regard of others. Hee denyes it in regard of Infidels, Sanctis diſceptatoribus. Beza in locum.allowes it in regard of the Saints, that is, of Chriſtians; as the firſt verſe implyes. But the beſt thing may be abuſed; and ſo is, too oft, the Law it ſelfe. Yet if the abuſe may cry downe the uſe of a thing, we muſt pull downe the Sunne out of the Firmament. It is true, Law, and Warre, are much alike: Warre is but a more publike kind of Lawing; and Law is but a more private kind of Warring; Ne hoc quidem remedio egerent. Id. in ver. 7.and both of them Remedies of the laſt Refuge. Yea this we will ſay more, (if that may pleaſe and ſatisfie our ſecular Antinomians) that if men were but ſo wiſe and honeſt, as they ſhould be, there would be either none, or little uſe, either of Souldiers, or Lawyers. If men had but ſo much Honeſtie, to doe no wrong, or ſo much Juſtice or Charitie, if they doe wrong, to doe right: as on the one ſide, our Armour might ruſt in our houſes; ſo on the other, the Courts of Juſtice might have more Cobwebs than Cauſes, more Spiders than Clients. But this may not be expected (feare it not, O you champions of Warre, or Advocates of either Law) whiles two bitter rootes grow in the hearts of men, Pride and Selfe-love. The one, whereby they will doe no right; the other, whereby they will take no wrong. The beſt way therefore, that I know, is to conſider, ſeriouſly, what are the faults that uſually men bring, or rather bring men to thoſe Tribunals, and, as much as we can, to labour every one to redreſſe them. Our Apoſtle hath noted ſome, and the chiefeſt, to our hands.

Many were their errours in that proceeding: ſome concern the Plaintiffe, Errors in going to Law, inſome the Defendant, ſome the Spectators.

Firſt,1. The Plaintiffe, that the Plaintiffe; and what he wants in waight, he hath in number; and they are five.

p. 31.1. With a brother. Firſt, in regard of his Adverſary; who is noted, not onelyonly generally to be a Corinthian, but to be a Chriſtian: Dare any of you, you Chriſtian Corinthians: and, A brother goeth to Law with a brother, verſ. 6. Infidell to goe to Law with Infidell, were not ſtrange. Infidell with Chriſtian was too common. But Chriſtian with Chriſtian, brother with brother, ſeemes both unnaturall, and (as thoſe times were) unchriſtian.

2. In regard of the Judge, 2. Before Infidels.choſen to decide and umpire their controverſies: foreign, under the unjuſt, verſe the firſt: foreign, verſ. 6. under the Infidels, or unbeleevers, and not under the Saints. If brother will goe to Law with brother, let them make choice of Chriſtian Judges. For Infidels to be judged by Chriſtians, were perhaps not unfit; But for Chriſtians, to refuſe Chriſtians, and to chuſe to be judged by Infidels, was foulely**Quod eligerent voluntariè Infidelium judicium. Aquin. in locum. ſcandalous. What will the heathens ſay, when Chriſtians are together by the eares, and Infidels live in unitie?

3. In regard of the Matter: ſome trifles, of no moment;3. For Trifles. as in the later end of this ſecond verſe, Are you unworthy to judge the least matters? Should men, that I ſay not Chriſtians, fight, as two Cocks, for a graine of barly? for a Gooſe in the graſſe? or a Pigge in the corne? It is a fault too common, every pettie difference peſters theſe Tribunals. Gallio ſhould doe well to drive them from the Judgement ſeate, with that word, I will be no Judge of ſuch matters.Act. 18.15, 16.Acts 18:15Acts 18:16

4. In regard of the Manner: with a great deale of Impatience, and impotent Anger: verſe 7.4. With Impatience. Why doe you not rather take wrong? why doe you not rather ſuffer your ſelves to be defrauded? where the Apoſtle prevents a ſecret objection: They might plead; We doe not thus proceed without a cauſe; we have been wronged, perhaps very much, and may we not ſeeke the benefit of the Law, to right our ſelves? No, ſayes the holy Apoſtle; ſomething ſhould bee hazzarded, yea loſt, for peace ſake. Chriſt your maſter taught you this leſſon, If any man will take away thy cloake, Math. 5.Matt 5let him have thy coate alſo: Peace is a Jewell, if we knew the p. 4worth of it, worth our buying, at a dearer rate than moſt men will give for it: And beſides, S. James hath told us the diſpoſition of all truely godly hearts, The Wiſedome which is from above, Jam. 3.17.Jas 3:17is firſt pure, then peaceable, gentle, eaſie to be intreated, full of mercy, &c. Now verily, there is utterly a fault among you, that you want that Chriſtian Patience, to ſuffer ſome wrong, rather than goe to Law.

5.5. Too precipitate. In regard of the Order: Law ſhould be your laſt Refuge, after tryall of all other Meanes in vaine. Amongſt the reſt, Reference unto your brethren, ſhould be uſed: If they cannot end it, the Law is open, implead one another. And this was a principall fault amongſt them, that ſo ſoone as any difference aroſe, they ranne or ſent preſently for a Writt to the heatheniſh Courts, and refuſed to referre it to the Saints, as the firſt verſe intimates.

Secondly,2. The Defendant, there are other faults that concerne the Defendant; and what he wants in number, he hath in waight.

1.1. In doing the wrong. That he did the wrong, and ſo was the occaſion, or cauſe of all, or moſt of thoſe errours in the Plaintiffe, verſe 8. Nay you doe wrong, and defraud, and that your brethren.

2.2. In defending the wrong done. That he Defended the wrong done, by denyall of ſatisfaction, to doe his brother right; whereupon he was forced upon thoſe ſcandalous and ſinfull courſes. Nay it may ſeeme, that he that did the wrong, did not onelyonly defend it, but alſo turned Plaintiffe, (as we call him that begins a ſuit) and beganne to ſue him firſt, as the manner of ſome great ones is; either to vexe him, or make him unable to proſecute the former wrong, or to make themſelves ſeeme innocent; For, attend the Apoſtles words: Why doe you not rather take wrong? which concernes the Plaintiffe, without all queſtion: yea (but addes the Apoſtle) you doe wrong, and defraud; which, in all congruitie, muſt concerne the Defendant: As if he were both Plaintiffe and Defendant (a ſtrange myſterie) that is, Plaintiffe in the ſuite, but Defendant of the wrong done, by firſt complaining. However, there was certainly a fault amongſt them, in one, or other, or both; yea, both, no doubt, are too often to blame. There p. 5is utterly a fault, that you goe to Law one with another, foreign, verſ. 7. that there are any cauſes between you, which need the Judgement and deciſion of the Law. It is hardly poſſible to goe to Law, but that the one partie, at leaſt, is faultie.

Thirdly, the Spectators, or by-ſtanders,3. The Spectators; their were not altogether innocent. Two faults there are to be found in them.

1. Their ſimplicitie or Ignorance, 1. Ignorance.that they were not able to comprimiſe their brethrens differences, before they went ſo farre, verſe 5. I ſpeake it to your ſhame, is it ſo, that there is not a wiſe man amongst you? no, not one, that is able to judge between his brethren? but a brother goeth to law with a brother? &c. Now verily there is utterly a fault amongſt you, even you, that ſtand and looke on theſe unkind bickerings, and want skill to quiet them.

2. Their ſloath or Negligence, that they were ſo lazie,2. Negligence. that they would ſuffer their brethren to goe to Law, and that under Infidels, rather than diſ-eaſe themſelves a little, to compoſe them, being deſigned by God himſelfe to be Judges of the world. Theſe, I take it, are the principall faults the Apoſtle finds with this proceeding of the Corinthians; which being amended, Law is, no doubt, lawfull, ſay Anabaptiſts what they can to the contrary.

And now we come more neerer to the words. My Text hath reference to all the three; but primarily to the Plaintiffe; and it is brought in as an argument, to diſſwade his courſe, and to diſprove his choice. The ſumme ſeemes to be thus much: O Corinthians, O Chriſtians,The Summe of the words. you are much to blame, that chuſe ſuch incompetent Judges, of your differences, as Infidels are; Dare any of you, having a matter againſt another, be judged under the Infidels, and not under the Saints? The expoſtulation is very quick and ſharpe; If you will needs referre your cauſe to Judgement, in all reaſon, Chriſtians, the Saints, were fitter Judges than they. Why ſo? why, Doe you not know, that the Saints ſhall judge the world? As if he ſhould ſay, If you chuſe Infidels, and refuſe Chriſtians, you too much honour the one, and diſparage p. 6the other. You too much honour Infidels in ſuffering, much more in voluntarily offering your ſelves to be judged by them,foreign. verſ. 7. minoratio eſt: a leſſening or diſparaging. whom you ſhall one day judge. You diſhonour and diſparage Chriſtians, double: Firſt, your ſelves, in that you make your ſelves inferiour to thoſe that ſhall, one day, be judged by you: As for example, Were it a beſeeming thing, that the Honourable Judges of Aſſiſe, ſhould referre themſelves,foreign. Chryſ. in locum. in any matter of difference, to be judged by the Priſoners in the Gaole, whom they ſhall by and by judge? Doe you not know, that the Saints, even you ſhall judge the world? If then the world ſhall be judged by you, (as the Apoſtle argues in the latter part of this verſe) is it fit that you ſhould be judged by the world? Secondly, you diſparage your fellow Saints, to undervalue them ſo much, as to thinke Infidels worthy of that honour of Judicature, rather than them, who ſhall one day judge the world: As if ſome perſons that have buſineſſe at this Aſsiſes, ſhould refuſe the honourable Bench, and referre themſelves to the Priſoners, who muſt be judged by the Bench. The argument lyes thus, à majore ad minus: If the Saints ſhall judge the world, then, much more, leſſer differences of their brethren, concerning things of this life: that's the latter part of this verſe. But certainly the Saints ſhall judge the world, that's the former part of this verſe, (for take off the Rhetoricall Interrogation, and it is a ſtrong Affirmation) Therefore the Saints are the fitteſt Judges of Chriſtians leſſer differences. You have the Coherence and ſcope of the words; Now take the Summe of them, conſidered abſolutely in themſelves. They are (if I may be bold to borrow your owne termes) A Commiſsion for an Aſsiſes, A Commiſſion of Saints: In itgranted to the Saints: and containe in them two generall parts.

1. The Dignitie it ſelfe; The Saints ſhall judge the world; and therein, we may conſider three things:

1. The Commiſsioners deſigned, by the name of Saints.

2. The Matter of the Commiſſion, that is, to judge.

3. The Latitude, or extent of that Commiſſion, the world. The Saints ſhall judge the world.

p. 72. The Certaintie thereof: Doe you not know this? as if he ſhould ſay, You doe know it, you muſt know it.

We begin firſt, with the Dignitie, and therein

1.1. The Dignitie; where The Commiſsioners deputed, The Saints: wherein we have two things to conſider, Their Qualitie, Saints;1. The Commiſſioners; both Their Equalitie, all the Saints: the one in the ſenſe and ſignification of the word, the other in the Indefiniteneſſe and Pluralitie of the Number: we touch upon both.

1. Their Qualitie, the Saints: The word, foreign,1. Their Qualitie; Holy For 3. reaſons. ſignifies Holy, which in the largeſt acception of it, is equivalent to that of Juſt, or Righteous, as might appeare from other places; and muſt be ſo taken here, as the oppoſition in the former verſe doth evidently manifeſt; For it is not there oppoſed to profane, but to the unjuſt, that is to Infidels or unbeleevers, that were generally unjuſt or unrighteous, as having no true Chriſtian Righteouſneſſe in them: And as, Righteouſneſſe in Scripture and other authors,Juſtitia in ſeſe virtutes continet omnes. containes in it, not onelyonly that particular vertue of Juſtice, but all vertues whatſoever; in a generall notion: So Unrighteouſneſſe doth not onelyonly ſignifie that particular vice of Injuſtice, (from which many heathen Judges were free) but even the want of all the vertues, or the moſt of them. In the 9. and 10. verſes of this Chapter, laid together, the Apoſtle explaines what he meanes by the unjuſt, or unrighteous▪ Know you not that the unrighteous ſhall not inherite the Kingdome of God? The unrighteous? who are they? marke the next verſe: Neither Whoremongers, nor Idolaters, &c. Now then, if unjuſt ſignifie all kind of unrighteouſneſſe; the Saints, or Holy, being thereunto oppoſed, muſt likewiſe include all righteouſneſſe. The Summe is, All Gods Commiſsioners for the heavenly Judicature, muſt be Saints, holy, harmeleſſe, innocent, righteous: that's the point. Every man is not fit to be made a Judge on earth; much leſſe in heaven: There are three things, we know, that make a compleate Judge on earth, Authoritie, Prudence, Juſtice or Selfe-Innocence: The firſt is founded in his Commiſion; p. 8and is without himſelfe: The other two are within himſelfe, inherent in his perſon: And if the queſtion be, Which of the two is moſt requiſite for a Judge? I ſhould venture to ſay the latter, Holineſſe or Innocence, for theſe reaſons:

Firſt,1. To be like God. Justice or Holineſſe, makes God himſelfe a Competent and Compleate Judge of the world: ſo the Scripture oft reſolves it: Shall not the Judge of heaven and earth doe right? Gen. 18.25.Gen 18:25ſayes Abraham. What ſhall we ſay then? Is there unrighteouſneſſe with God? Rom. 3.5.Rom 3:5God forbid: for how ſhall God then judge the world? ſayes our Apoſtle: As if he ſhould ſay, God himſelfe (with reverence bee it ſpoken) were not a Competent Judge, if that he were not perfectly righteous: The Lord is righteous in all his wayes, and holy in all his workes: Righteouſneſſe and Holineſſe in God, are of equall latitude and extent: Now as God is King of Kings, ſo he is Judge of Judges, and all his Judges muſt be like himſelfe;Rev. 15.3.Rev 15:3 Holy as he is Holy; and therefore called King of Saints.

Secondly,2. To avoid Recrimination. to avoid reproach, and Recrimination: If a Judge want Innocence or Holineſſe, he is expoſed to contempt, and ſhall be upbraided with his owne errours. Thou that teacheſt another, Rom. 2.21.Rom 2:21teachest thou not thy ſelfe? was ſpoken to one of our coate. Wee may enlarge it: Thou that judgest another, judgeſt thou not thy ſelfe? Thou that condemneſt a man for ſtealing, doeſt thou ſteale? Thou that abhorreſt Symonie, doeſt thou commit Briberie? &c. As that Pyrate under cenſure, retorted upon the great Conquerour, What I do by ſea, thou doeſt that and more by land: and, many times,Ibid. verſ. 1. Great theeves condemne little ones: Therefore thou art inexcuſable O man, whoſoever thou art that judgeſt; for thou that judgeſt another, condemneſt thy ſelfe, for thou that judgeſt doeſt the ſame things, or ſome thing as bad.

Thirdly,3. To prevent Partialitie. to prevent Partialitie: For ſelfe-guiltineſſe commonly makes men partiall, in judging others: Their Conſcience holds both tongue and hand, and tells them, they doe but beat themſelves, whiles they puniſh others: p. 9We may ſee it in Judah: Gen. 38.Gen 38when his daughter in law Thamar, was accuſed for her Incontinencie, how raſhly hee cenſures, Bring her forth, and let her be burned; But when he heard, By the man whoſe theſe are, am I with child; the caſe is altered, Shee is more righteous than I; no further talke of burning now; unleſſe himſelfe will be burned with her: Now on earth, it is too evident, that Selfe-iniquitie is the mother of Partialitie: Therefore Jehoſhaphat giving charge to his Judges, to doe juſtly, enforces it from the example of God, whoſe Judges they are: For (ſaith he) with the Lord, there is no iniquitie, 2. Chro. 19.6.2 Chr 19:6nor respect of perſons, nor taking of gifts: As if he ſhould ſay, If there be Iniquitie in the heart, there will be reſpect of perſons, and taking of gifts, to pervert Juſtice: Requiſite therefore it is, that they who ſhall be counted worthy, to be Judges in heaven, ſhould be Saints, foreign, of foreign privative and foreign terra: men, that are like pure Gold, purified ſeven times in the fire, purged from the droſſe of earthly corruptions; or like pure wine defecated and wracked from the Lees and dregs of carnall affections: Incorruptus, inadutabilis, contra improbos immiſericors, inexorabilis, Majeſtate aequitalis, veritatiſque terribilis. Au. Gell. li. 14. c. 4.Such as Chryſippus would have all earthly Judges: Incorrupt, unflatterable, unmercifull and inexorable toward wicked men, terrible in the Majeſtie of equitie and truth. Men free from paſſion and compaſſion; that will know neither father nor mother, friend nor brother; as was ſaid of Levi in a like caſe: For ſuppoſe a Judge ſhould meete, at the barre, his child, or brother, &c. and they ſhould intreat, by thoſe neere relations, O my Father, O my Brother, &c. What heart, not throughly hardened, could reſiſt ſuch melting compellations? perhaps it will be thus, at the great day of Judgement; we have a type of it in the Goſpell; where our Saviour brings in, (whether by way of Parable, or true Hiſtorie) the rich man beholding Abraham afarre off, and Lazarus in his boſome; Hee dare not ſpeake to Lazarus, who was perhaps a ſtranger, and was by him before neglected; but to Abraham he addreſſes himſelfe, with that oylie name of Father; Father Abraham have mercy upon your ſonne: But Abraham p. 10was now above relations, above compaſsions, and fooliſh pittie: Sonne remember, &c. So at that great Day there will be crying, O my father, O my ſonne, O my husband, O my brother! But there muſt be judgement without mercy: They, the Judges there, muſt be as inſenſible, and inexorable, as Abraham was; and if not pronounce, yet approve and applaud that dreadfull ſentence upon their deareſt acquaintance and friends, Goe ye curſed into everlaſting fire, &c. What manner of men then ought they to be, that muſt be Judges of the world,2. Pet. 3.11.2 Pet 3:11 in all Holineſſes and Godlineſſes (ſo the Apoſtles words are) that is in the perfection of Holineſſe and Godlineſſe;2. Cor. 7.1.2 Cor 7:1 perfecting Holineſſe in the feare of God, as our Apoſtle ſpeakes. To conclude this firſt point; However on earth, favour or affection, briberie or corruption, may ſometime make a Judge; as that Romane could ſay, to his little credite,Act. 22.28.Acts 22:28 With a great ſumme of mony, obtained I this office: yet in heaven none but Saints ſhall judge the world: and that's the firſt. The ſecond is

2. Their Equalitie; Sancti, in the plurall, and indefinitely, the Saints: and I feare not to ſay, in the words of Pſalmiſt,Pſal. 149.Ps 149 Such honour have all his Saints: They are fellow-Commiſſioners; If I miſtake not, all our Judges are ſo; and ſo are all our Juſtices at the Quarter Seſſions; one Commiſſion includes them all: There are indeed diſtinct altitudes, in reſpect of their perſonall titles, and degrees, but no different latitudes, in reſpect of their Commiſsion; therein they are all equall. Heaven obſerves the ſame proportion: One ſtarre differs from another in glory, not in nature. The leaſt is as true a ſtarre, as thoſe of the greateſt magnitude: One Saint differs from another, perhaps, in perſonall glory in heaven, as in perſonall grace on earth; but the meaneſt, the loweſt, is as truely a Saint, as the greateſt, and as truly a Commiſsioner and Judge of the world. There may and muſt be difference of order and prioritie, to avoid confuſion, but no diſparitie of dignitie in this heavenly Judicature.Math. 19.28.Matt 19:28 Our Saviour tels his diſciples ſo: You ſhall ſit upon twelve thrones, judging the twelve tribes of Jſrael. p. 11They have all thrones, all ſit, all judge; Matthias the laſt, as well as Peter the firſt. What? onelyonly the twelve Apoſtles? ſhall none ſit upon thrones and judge but they? what ſhall then become of Paul, and other Saints? He that made the queſtion, can beſt reſolve it, S. Auguſtine. Wee ought not to thinke (ſaith he) that onelyonly thoſe twelve men ſhall judge with Christ. For by that number, De Civit. Dei, lib. 20.6.5.is ſignified the whole multitude of Judges. Otherwiſe the Apoſtle Paul, who laboured more than all of them, ſhall want a roome to ſit on; who yet demonſtrates, that himſelfe with other Saints, doe belong to that number, when he ſaith, Doe you not know that the Saints ſhall judge the world? and againe in the next verſe, Know you not that we ſhall judge Angels? The Catholike Schoolmen (falſly ſo called) ſome of them are here not Catholike enough; Aquin. in locum.They reſtraine this Dignitie onelyonly to the Apoſtles, and ſuch as have followed them; by profeſſion of vowed povertie, to the honour of their recluſes and Monaſticall ſuperſtition. Their colour is ſlight, and vaniſhing: becauſe (forſooth) our Saviour anſwering Peters queſtion, Maſter we have forſaken all, &c. what ſhall wee have? ſaies, You ſhall ſit upon twelve thrones, and judge. But the Apoſtle Paul, who had the mind of Chriſt, and the Spirit of God, and had beene once in heaven, hath enlarged the Commiſſion to all Saints, foreign. ver.4.even to theſe poore Corinthians, the moſt deſpiſed, and leaſt eſteemed among them: And therefore it is obſervable how he varies the perſon, and makes uſe of all the perſons in the plurall number; We, you, they. Not onelyonly, Wee ſhall judge the Angels, Verſ. 3.…which might be applyed to the Apoſtles, and no other; nor onelyonly, You ſhall judge the world, or, The world ſhall be judged by you, which might exclude others, beſides the Corinthians; but, The Saints ſhall judge the world, in the words of our Text: Wee ſhall judge, you ſhall judge, all Saints ſhall judge the world. But S. Jude ſhall put it out of all queſtion, by the ancient Teſtimony of Enoch, the ſeventh from Adam: Behold the Lord commeth with thouſands of his Saints, Jud. verſ. 14.to execute Judgement upon all the ungodly, &c. which Daniel p. 12reckons to be thouſand thouſands, and ten thouſand times ten thouſand, even all his Saints. Even to the leaſt of all Gods Saints, is this honour given; how poorely, how baſely ſoever eſteemed of in this world, he ſhall be in Commiſsion to judge the world:Heb. 11.Heb 11 They went about, ſome of them, in ſheepe-skinnes and Goat-skinnes, (not like Judges in skarlet) and yet, of them the world was not worthy, though they are accounted worthy to judge the world. The Romanes fetcht ſome from the plough, to the Dictatorſhip: Pharaoh tooke Joſeph out of priſon, to bee the ſecond in Egypt: David was ſent for, from the Sheepfolds, to bee annointed with Regall oile; Pſal. 78.71, 72.Ps 78:71Ps 78:72As hee was following the Ewes (good Shepheard) he tooke him, that hee might feed Jacob his people, and Iſrael his inheritance. This is ſure▪ God fetches his Saints farther, even from the loweſt earth, to the higheſt heavens.Pſal. 113.6.Ps 113:6 Hee raiſeth up the poore out of the duſt, and lifteth up the needie out of the dung-hill; That he may ſet him with Princes, even with the Princes of his people; Such honour have all his Saints: and now I have done with the firſt part, of the three named, and paſſe on to the ſecond.

2.2. The Matter of the Commiſſion; To judge: wherein The Commiſsion granted, or Matter of the Commiſſion, The Saints ſhall judge. There are, by Kings, ſeverall Commiſſions granted, not all alike honourable; Some, for inquirie upon lands; ſome, for charitable uſes; ſome, for matters of Niſi prius, as you call them; and perhaps many more, which I know not, nor much care to learne. That is the moſt eminent, which you call, A Commiſsion of Oyer and Terminer, which paſſes upon life and death; becauſe it concernes that which is moſt deere and precious in man, his Life. Gods preferments are ever like himſelfe, moſt gracious, moſt glorious, to the beſt and higheſt employments. If there be any Commiſsion weightier, either in honour, or execution, that ſhall be conferred upon his Saints: Doe you not know, that the Saints ſhall judge? and that with the Judgement of Condemnation? For explication of it, two things are to bee enquired; firſt, the Truth, and then the Time; the one in the ſenſe of the word, judge; the other p. 13in the Tenſe of the Verbe, ſhall judge: wee follow both.

1. Firſt, the Truth of this Grant may well be ſcrupled;1. The Truth of it; by a diſtinction. How the Saints can be ſaid to judge; ſeeing firſt, wee have God himſelfe, (as well he may) taking this honour to himſelfe, God is Judge himſelfe, Pſal. 50.6. Secondly, granting a generall and univerſall Commiſsion to his Sonne, The Father hath committed all Judgement to the Sonne, even as, or becauſe he is the ſonne of man, Joh. 5.22 And thirdly, we have the Sonne diſcharging all from this Imployment, Judge not, that you be not judged, Math. 7.1. And yet here S. Paul tels us of a Commiſsion of Judgement, granted to the Saints. For reconciliation of this, we muſt diſtinguiſh of Judgement, and Judges.

1. Of Judgement, which, for kind or manner,1. Of Judgement, which is is manifold; as may appeare in theſe particulars.

1. There is Judicium Authoritatis: 1. Authoritatis.the Judgement of Authoritie; which reſides in the King, as the roote and fountaine; and thus there is one onelyonly Judge of the world, as one Lawgiver, God is judge himſelfe.

2. Judicium Declarationis, by way of Declaration; 2. Declarationis.and thus the booke of the Lawes and Statutes may bee ſaid to Judge, becauſe they declare who, and how men are to be judged. And indeed, it is the Law that judges, not the Judge; hee doth but pronounce the Judgement of the Law. So ſaid they of old, Wee have a Law, Jus dicere, non jus dare.and by our Law he ought to die. Doth our Law condemne a man, before it heare him ſpeake? ſaid another. And thus, the Word of God, the booke of the Law, is ſaid to judge; The Word that I have ſpoken, ſhall judge you at the laſt day; Joh. 12.48.John 12:48ſaid our Saviour.

3. Judicium Prolationis, by way of Pronunciation, 3. Prolationis.or paſſing of the Sentence: and this is done by the Judge alone, as our experience tels us. And in this ſenſe, Chriſt, as man, ſhall judge alone; All judgement is committed unto him; and hee ſhall pronounce that dreadfull ſentence, Goe you curſed, &c. paſſing the finall doome upon the world.

p. 144.4. Comparationis. Judicium Comparationis; by way of Compariſon, and thus not onelyonly the Saints, but one wicked man, ſhall judge and condemne another.foreign. Chryſ. in locum. So our Saviour tels ſome; Tyre and Sydon ſhall riſe in judgement with this generation, and condemne it. And thus the Saints, not onelyonly ſhall, but doe even now, judge the world. Their lives are foreign, a living Law; their examples of Holineſſe, in the ſame temptations with other men, ſhall riſe up and condemne the world, that followed not their patternes, in the ſame allowance of meanes.

5.5. Approbationis Aſſeſsionis, & Approbationis (for I joyne them both together) by way of Aſſeſsion, and Approbation; as the Justices upon the Bench, doe ſit together with the Judge, and approve his Judgement. And thus, eſpecially, all the Saints ſhall judge the world; They ſhall ſit upon Seats or Thrones, and approve, yea applaud the Sentence. The righteous ſhall rejoyce, when he ſees the vengeance, &c.

2.2. Of Judges. Of Judges, we may alſo diſtinguiſh; whereof there are ſeverall kinds, in a well ſettled ſtate.

1.1. The King. The King is the ſupreme Judge of all, within his owne Dominions, and God is Judge of all the world, by way of Authority.

2.2. The Lord Chancellour. The Lord Chancellour is a generall deputed Judge, by Delegation from the King; the King himſelfe judgeth no man: ſo Chriſt, made the Great Lord Chancellour, or Lord Chiefe Juſtice of all the world, The Father judgeth no man, but hath committed all Judgement to the Sonne.

3.3. The twelve Judges, ſo called. The twelve Judges are for their private Courts, or particular Circuits: and thus we may (perhaps) grant, the twelve Apoſtles, by ſpeciall Priviledge, ſhal judge the twelve Tribes of Iſrael.

4.4. The Juſtices All the Juſtices at their Quarter Seſsions are joynt-Commiſſioners; And thus againe the Saints, even all the Saints ſhall judge, in manner aforeſaid.

I conclude this point, with that of S. Peter, with a little alteration:2. Pet. 3.11, 122 Pet 3:112 Pet 3:12 Seeing theſe things are thus, what manner of perſons ought they to be, in all manner of holy Converſation p. 15and Godlineſſe, looking for, and hasting unto the comming of the Day of the Lord, when the Saints ſhall judge the world: For the Time is not yet, but ſhall ſhortly come, when the Saints ſhall judge; And that's the ſecond thing obſerved.

2. The Time, or Date of this Commiſſion; It is not,2. The Time: prorogued for two reaſons: doe judge, for that is expreſſely forbidden, Judge not, &c. but foreign, ſhall judge. It beares not date till the Great Day of Aſsiſes, at the end of the world. It was the ſpeech of him, who is Lord of the Saints, yea King of Saints, when he was in this world, I came not to judge the world, Joh. 12.47.John 12:47but to ſave it. It is enough for the Saints to be like their Lord and Maſter; Hee came not to judge, but to be judged; but he aſcended into heaven, &c. and from thence he ſhall come to judge the quicke and the dead, ſaies our Creed. God hath appointed a Day, wherein hee will judge the world, Act. 17.31.Acts 17:31by that Man, whom hee hath appointed. Hee ſhall come openly among the Juſt, Veniet manifeſtè inter juſtos, judicaturus &c.to judge juſtly, who came ſecretly to bee judged by the Unjuſt, unjuſtly. Hee ſhall ſit as Judge, who ſtood before a Judge: Hee ſhall condemne the truly guiltie, who was falſly accounted guiltie; as elegantly S. Auguſtine. Even as hee was, ſo are his Saints in this world. They judge no man, their houre is not yet come; They are judged of all men, ſor this is the houre and day of the worlds Judgement. As theeves and malefactors, in the Gaole, doe ſometimes, in mockerie, repreſent the paſſages of an Aſsiſes; and there cite, arraigne, accuſe, condemne their Judges: So deale wicked men with Gods Saints, in this world. But the Day of Aſsiſes will come, when the Judges ſhall in earneſt condemne thoſe malefactors, who thus ſported themſelves with their owne deſtruction. The Saints ſhall judge, but not yet: And there are good reaſons of this Prorogation.

1. Their Ignorance, and want of experience. There are many difficult and perplexed caſes,1. Their Ignorance. which, what by reaſon of the ſubtiltie of wicked men, and what by the ſecrecie of the intentions of mens hearts, they are not able to determine, p. 16without danger of Errour: It was an intricate buſineſſe propounded to young Salomon, that of the two harlots, to find out the true mother of the childe, when no evidence could appeare on either ſide: And therefore it is ſaid, The Wiſdome of God was in him to doe Juſtice. 1. King. 3.28.1 Kgs 3:28I have read of a caſe ſometime propounded to the Areopagites, Judges amongſt the Athenians, Au. Gell. Noct. Allic. l. 12. c. 7.which, becauſe they could not well aſſoile, they wiſely commanded the parties to come againe an hundred yeare after, and they would doe them Juſtice: By that time, they thought, either they, the Judges, or the parties would be dead. To this purpoſe, may that of the Apoſtle fitly be applyed;1. Cor. 4.5.1 Cor 4:5 Judge nothing before the time, untill the Lord come, who both will bring to light the hidden things of darkeneſſe, and will make manifeſt the counſelſ of the hearts.

2.2. Impotence of Affections. Their Impotence, in regard of their Affections; too ſubject to paſſion and compaſſion: Feare, love, hatred, fooliſh pittie &c. are able to corrupt the beſt Judgement. Our friends may perſwade us, our enemies may provoke us; the one to bee too favourable, the other to bee too harſh and cruell: I have read another ſtorie fitting to this purpoſe: In China, Joh. Hughen. Hiſt. Ind.a part of the Indies, no man may rule, or beare any office of Juſtice in the Towne, or place, where he was borne; leſt his parents, or other friends, ſhould worke him to give ſentence of Judgement, contrary to the rules of equitie. And, I take it, it is the Cuſtome of this our Nation, that no Judge rides Circuit into that country where himſelfe dwels, perhaps, for the very ſame reaſon. However, this wee know: This world is the home-towne of our Nativitie; wee live here among our friends, and among our enemies, who are many times, (too oft, God knowes) the ſnares of Juſtice: therefore, our God thinkes it fit to remove us from our Native ſoile, before hee imploy us in that ſtate-buſineſſe of Judgement. I conclude it, Let the cenſorious world spend it ſelfe in judging and condemning of the Saints; it is but mans Day, …. Cor. 4.3.as the Apoſtle cals it, but mans judgement, that may, and muſt be repealed; There will come the Day of p. 17the Lord, as the day of Judgement is called;2. Pet. 3.10.2 Pet 3:10 yea the Day of the Saints will come; and then the courſe of things ſhall be cleane altered. The World now judges the Saints, then the Saints ſhall judge the World; and that is the next, and laſt part.

The Extent or latitude of the Commiſſion, the World. As Kings Commiſſions differ in their ſubject matter,3. The Extent of the Commiſſion. The World, of ſo alſo in their Extent; ſome are for one Towne or Citie; ſome for one or more Counties, the largeſt is but for their Kingdome. It is ſaid of Samuel, 1. Sam. 7.16. 2. Chron. 19.5.1 Sam 7:162 Chr 19:5That he went from yeere to yeere in circuit to Bethel, and Gilgal, and Mizpeh, and judged Iſrael in all thoſe places. But afterwards this was divided amongſt many Judges, as wee may ſee in the time of Jehoſhaphat: Yet, what if a mans Commiſsion reached over the whole Kingdome; what is that to the whole World, but a mole-hill to a mountaine? If further (which never yet was granted to one man) over the whole World, for one generation, what is that to the innumerable generations paſt and to come? which yet are all ſubject to the Judgement of the Saints. Know you not that the Saints ſhall judge the world? The World hath diverſe acceptions in Scriptures; Here it is taken for the worſer part, the wicked men of the world, the unjuſt, in the 1. verſe, the Infidels in the 6. verſe,1. Wicked men as oppoſed to the Saints: not excluding, but rather including the wicked Angels, that is, the Divels; 2. Wicked Angels, for three reaſons.for ſo the Apoſtle addes in the next verſe, Know you not, that we ſhall judge Angels? The argument riſes by way of gradation, The Saints may well bee allowed to judge your leſſer matters of this life; for in the life to come, they ſhall judge the world of wicked men, nay more, they ſhall judge the wicked Angels. Such honour have all Gods Saints. Not to ſtand long: why might not Chriſt himſelfe alone judge them, and no more adoe? why ſhall the Saints judge both men and Angels? For three reasons:

1. To the greater torment and vexation of wicked men,1. Vexation of Enemies. and Divels, when they ſhall ſee thoſe very men, whom they ſcorned, oppreſſed, perſecuted, to bee now advanced, not only p. 18to Glory, but to bee their Judges. Thoſe Angels, who ſometime diſdained to be ſervants unto man,Dolet Diabolus, quod ipſum & Angelos ejus, Chriſti ſ…r…us ille peccator, judicaturus eſt. Tertull de poeuit. c.7. (as ſome think) that tempted, ſeduced, vexed man, ſhall now, to their further torment, ſee them gloriouſly advanced to be their Judges. Thoſe wicked men, who ſaid, as they to Lot, with much diſdaine; Hee came in as a ſtranger, and ſhall hee rule us? ſhall be moved, not more with griefe, than torment of indignation, to ſee them thus exalted over them; and that ſo much more, as they did more eſteeme them baſe and inferiour: To find themſelves delivered over into the hands of their enemies, to be judged, of whom they can expect no mercy, what horrour muſt it needes breed in them? As if, when ſome Noble man or judge, had wronged ſome poore and meane man, the King ſhould deliver him over into the power of that man, to take his owne revenge: As Abraham did Hagar, to Sarah; and Joſuah thoſe heathen Kings to every common ſouldier, to ſet his feet upon their neckes: God ſhall tread Satan under your feete ſhortly; is promiſed to the Saints. To this purpoſe is that of the Pſalmiſt, ſpeaking of the great advancement of the righteous, The ungodly ſhall ſee this, Pſal. 112.10.Ps 112:10and be grieved, hee ſhall gnaſh with his teeth (for indignation) and melt away. So our Saviour tels thoſe auditors of his, There ſhall be weeping and gnaſhing of teeth, Luc. 13.27, 28.Luke 13:27Luke 13:28when you ſhall ſee Abraham, and Iſaac, and Jacob, in the Kingdome of heaven, and your ſelves thruſt out. Hell it ſelfe ſhould not bee perfect Hell, if the wicked ſhould not know, and ſee the Saints, whom they have abuſed, to bee thus glorious.

2.2. Their owne Security. For their owne greater Aſſurance & Securitie; They ſhall not onelyonly ſee a juſt retribution upon their enemies, men and divels, but have their owne voice, and hand in the excecution of it. They ſhall not neede to feare any more the perſecutions of wicked men, or the wearying ſolicitations of wicked Angels; All their enemies ſhall be deſtroyed, and for their greater Securitie, When the ungodly ſhall periſh, Pſal. 91.8.Ps 91:8they ſhall ſee it with their eyes, and help p. 19to act it with their owne hand. There ſhall bee a mutuall view of each other, in heaven, and hell: When the righteous are exalted, the ungodly ſhall ſee it: Dives as well ſees Lazarus in Abrahams boſome,Luc. 16.Luke 16 as Lazarus ſees Dives in hell: and a gulfe is ſet between, that they can never come neere one another, either to comfort, or hurt one another any more.

3. For their greater Joy: 3. Their greater Joy.Wee uſe to take wonderfull contentment and pleaſure in the miſery and deſtruction of thoſe, whom we eſteeme our enemies (though**Prov. 24.17, 18.Prov 24:17Prov 24:18 ſinfully ſometimes, I confeſſe, on earth) much more, if we may have liberty to revenge ourſelves upon them.Pſal. 58.10Ps 58:10 The righteous ſhall rejoyce, when he ſeeth the vengeance, hee ſhall waſh his footeſteps in the blood of the ungodly, ſaies the Pſalmiſt: and that without any the leaſt ſinne, in heaven; where God himſelfe ſhall laugh and mocke at the juſt condemnation of wicked and ungodly men.Prov. 1.Prov 1 I conclude all this firſt part with that ſpeech of the ſweet Singer of Iſrael, which, I thinke, was ſpoken by way of propheſie, of this very Day of the Saints Judgement. Let the Saints be joyfull in Glory, Pſa. 149.5.&c.Ps 149:5let them ſing aloud upon their beds. Let the high praiſes of God bee in their mouthes, and a two edged ſword in their hands: To execute vengeance upon the heathen, and puniſhments upon the people: To bind their Kings in chaines, and their Princes in fetters of Iron: To execute upon them the vengeance, as it is written, Such honour have all his Saints. Doe you not know, that the Saints ſhall judge the world?

And now we are come to the ſecond Generall part of the Text, the Certaintie of this Dignitie of the Saints: 2. Part. The Certaintie: withDoe you not know it? It fares with Gods Saints here, as with mens heires in their Minoritie: Though they be Lords of all, yet many yeeres paſſe, before they know their inheritance, or the Priviledges and honours thereof. God hath provided more for his Saints than they do know, than they can know: But yet, this they doe know, or may know, or muſt know, that the Saints, even they themſelves shall judge the world.

p. 20The Rhetorick ſhewes the Divinitie; the Interrogation negative makes it ſtrongly affirmative: You may know it, you doe know it, you muſt know it; for it is moſt uſefull and neceſſary that all know it.The Application. And ſo I will now make the Application of all that hath been ſpoken in the former) part by way of Explication; which, of purpoſe, I have reſerved for the Concluſion. It is therefore very profitable for all parts, that it ſhould be knowne. Some things concerne the World, ſome the Saints, ſome both.

1.1. To the world a double leſſon The World (we begin with them) Let all wicked men know it, if they know it not already, that the Saints, whom they now ſcorn & wrong ſhall one day be their Judges. Then

1.1. Not to ſinne before them Let them take heed how they ſinne before the Saints. They ſhall be their Judges, and dare they make them their witneſſes? That were a bold theefe, that durſt cut a purſe in the face and view of the Judge. A good conſideration, if men were not paſt wit, as well as grace, to reſtraine the impudent looſeneſſe of profane men. If they feare not God, whom they ſee not, and therefore beleeve not that hee ſees them; yet let them reverence men, who ſee them, and whom they ſee. The preſence of ſome grave Senator hath this power,Si fortè quom c…ſp…x… re gra…em, &c. Virg. in a tumultuous multitude: when thoſe outrageous Citizens ſaw the cheife Captaine, they left beating of Paul. Sanctitie ſhould make Impuritie bluſh, if it were not growne bloodleſſe. Act. 21.32.Acts 21:32Herod feared John Baptiſt, becauſe hee was a Saint, a juſt man; what if he had known he ſhould one day be his Judge? When Paul was but reaſoning of Righteouſneſſe, Act. 24.Acts 24Temperance, and the Judgement to come, Felix trembled: yet little did he thinke his Judge was ſo nigh. They are worſe than Herod or Felix, who neither feare nor tremble to ſinne before the Saints, who yet would be thought to know and beleeve this Scripture, That the Saints ſhall judge the world.

2.2. Not to wrong them. Let them at leaſt take heed, how they wrong and abuſe the Saints. The Saints ſhall be their Judges, and dare they make them alſo their Accuſers? He reproved even Kings for their ſakes, ſaying, Touch not mine annointed, and do my Prophets p. 21no harme. Were not that malefactor mad or deſperate, that ſhould way-lay his Judge, and offer him injury, in words or deeds, as he was comming to the Aſsiſes, or going towards the Judgement ſeat? what hope had he of any favour? Dives durſt not ſpeak a word to Lazarus (as we noted afore) whom he had but neglected, but intreats his Father Abraham for mercy. Heare it, all wicked oppreſſors, ſlanderers, perſecutors of Gods Saints; you had as good, nay better, abuſe one of his Majeſties Judges, as wrong any, the pooreſt, the meaneſt of Gods Saints. You have abuſed a Judge, yea your own Judge: Take it for good counſell, If you wil not be good your ſelves, yet hurt not thoſe that are good: Hurt them not? yea make them your friends (as men doe the Judges) by your unrighteous Mammon, and all the wayes you can, that they may ſpeake a good word for you upon the Bench, at that grand Aſsiſes, when a friend in the Court will be worth more than all the mony in your purſes. At leaſt, I ſay, wrong them not, for certainly they muſt be your Judges. Agree with thine adverſary quickly whilſt thou art in the way with him leſt thy adverſary deliver thee to the Judge, is wholſome Counſell: I ſay more, leſt thy Adverſary prove to bee thy Judge. For now you doe know, that the Saints ſhall judge the world. And ſo much for the World.

2. The Saints: Let them take notice of this certaine truth,2. To the Saints a ground this excellent priviledge; That they ſhall judge the world. It ſerves

1. For a ground,1. Of Patience not onelyonly of Comfort against thoſe hard preſſures, and great dejection, whereunto they are ſubjected in this world, but alſo of Patience, in the Cenſures and judgements of the world: as they that know their turne and time of Judgement is comming. See how confidently the Apoſtle contemnes the cenſures of men;1. Cor. 4.3. foreign.1 Cor 4:3 With me it is a ſmall matter, that I ſhould be judged of you, or of mans judgement, mans Day, as the originall hath it. Let the ſame mind bee in you, that was in Chriſt Jeſus, &c. Phil. 2.5.&c.Phil 2:5who humbled himſelfe to the death, even the death of the Croſſe: not onelyonly to bee judged, but to die. Or as the Apoſtle S. Peter expreſſes it; p. 22Christ ſuffered for us, leaving us an example, that we ſhould follow his ſteps, &c. 2. Pet. 2.21.2 Pet 2:21He ſuffered himſelfe to be cenſured, reviled, mocked, crucified; but he ſhall come to judge both quick and dead: Col. 3.4.Col 3:4When Chriſt, which is our life ſhall appeare, then ſhall you alſo appeare with him in glory, ſayes our Apoſtle. Behold the Lord commeth with thouſands of his Saints, to execute Judgement, ſaies S. Jude: Be patient (and comfortable) Jam. 5.7.&c.Jas 5:7therefore brethren (they are S. James his words) Behold the Judge ſtands before the doore.

2.2. Of abstinence from their company. For a Caveat againſt the Company of the wicked world; The Saints ſhall be their Judges, and doe they now make their companions? Have no fellowſhip with the unfruitfull workes of darkneſſe, but reprove them rather: How? by abſtaining from their companie, which is a reall reproofe, and a previous condemnation; Praejudicium aeterni judicii, as that Father in a like caſe, the praejudgement, of that eternall Judgement. How oft are they called upon for this? What fellowſhip hath light with darkneſſe? Quod eſt commercium damnaturis cum damnandis? Tertull.God with Belial? &c. what Commerce or ſocietie have Judges that muſt condemne, with malefactors, who are to be condemned, askes Tertullian. Know your ſelves (O you who profeſſe your ſelves Saints) know your worth and dignitie, with God: He purpoſes to make you his Judges of the world, and doe you make your ſelves equall to the world? Come out from among them, and touch no uncleane thing: Avoid their company, abandon their fellowſhip, as well as their faſhions: Be not partakers of their ſinnes, by too intire communion with them, leſt you be partakers of their puniſhments. For (ſo addes Tertullian) unleſſe we now praejudge and praecondemne in them thoſe things, for which we ſhall then judge and condemne them, certainly they ſhall judge and condemne us. Let the Saints conſider it.

3.3. Of Peace-making, both For a ſtrong argument and motive to Peace-making on all hands: And this is indeed the principall ſcope of the Apoſtle; where it is worth the while to conſider, the admirable Wiſdome of the Apoſtle, in making one argument inferre a double concluſion; One in regard of the parties at variance, the other in regard of the Spectators that ſuffered them to p. 23goe to Law: For marke the words. In the firſt verſe he gives a ſharpe increpation to the parties going to Law, Dare any of you, (either plaintiffe or defendant) having a matter againſt another, go to law before the unjuſt, & not before the Saints? Why not? might ſome man ſay. Why, doe you not know, the Saints ſhall judge the world? how much more, leſſer matters: But then, leſt thoſe that were beholders ſhould applaud themſelves as innocent, marke how he changes the words, in the latter part of the verſe, If then the world ſhall be judged by you, are you unworthy to judge the ſmalleſt matters? which cannot, in any reaſonable conſtruction, bee referred to the parties at variance, (it being utterly unfit, that men ſhould be their owne Judges) therefore hee ſecretly taxes them that were the by-ſtanders, for not interrupting their proceedings, by a wiſe and timely arbitrement; upon the ſame ground ſtill, Doe you not know that the Saints, even you, ſhall judge the world? we will apply it ſeverally, firſt to the parties, then to the Spectators.

1. To the parties litigant, or contending,1. To the parties at variance. whether plaintiffe or defendant, it matters not. The Apoſtle would have neither of them goe to law, at leaſt before or under unbeleevers. Nay hee would have neither of them goe to law at all (as S. Chryſoſtome obſerves not amiſſe) if the matter might, by any faire meanes, be ended by the Saints. For he doth principally blame them, not ſo much for going to Law before Infidels, as for not referring, their matters to a private deciſion; He doth not oppoſe Chriſtian Tribunals, to the Tribunals of Infidels, but publick lawing to private determination. My reaſons are; Firſt, there were no Chriſtian Magiſtrates, in thoſe times of the Church, but all Heatheniſh, and therefore he could not referre them, to ſuch as were not. Secondly, the word foreign, or foreign, doth not onelyonly ſignifie a publick Sentence, but oftentimes a private cenſure, Vide Bezam in locum.as many inſtances would confirme, if we could ſtand upon it. To the point then: The parties at variance muſt not goe to Law, till their brethren cannot end it. They muſt firſt referre it to their fellow Saints. This the Apoſtle urges upon them, by this argument, p. 24Doe you not know, &c. as if he ſhould ſay, Are the Saints ſo highly honored by God, to be made Judges of the world, and doe you think them unworthy to compoſe your leſſer differences? There is therefore utterly a fault amongſt you, that you thus diſparage the Commiſſioners of heaven, the Saints; and expoſe not your ſelves only, but your profeſſion alſo, and the Profeſſors of the Goſpell, to the ſcorn and deriſion of the Infidels. For what will the heathen ſay? See how injurious, how malicious, how contentious theſe Chriſtians are! See how ſimple and ignorant they are! Not a man amongſt them that hath ſo much judgement or wiſdome, as to determine the leaſt difference that ariſes, but they muſt come to us for Judgement. We cannot, in our land (bleſſed be God) make that difference of Infidell and Chriſtian: but yet we have a diſtinction parallel to that, of Papiſts & Proteſtants; Atheiſts and truly Religious. And this were argument ſufficient to a good heart, not to bring his differences into the publike eye of the world, till he had tryed all other meanes in vaine. For what will Papiſts ſay? as of our Church differences, they doe ſay, Theſe are your Proteſtants; ut ſe invicem diligunt! See how they love, or rather hate and proſecute one another! What will Atheiſts and profane perſons ſay? Theſe are your Profeſſours, theſe are thoſe that would be called Saints, (as in the text) ſee how they fight, and warre, and devoure one another! See how ſimple and weake they are, that not a wiſe man amongſt them, to judge betweene his brethren! Why then, O why ſhould Chriſtians ſo diſparage one another, to thinke them unable or unworthy to judge their leſſer matters, who are ſo farre honored by God, to be Judges of the world: and perhaps, when all is done, the buſineſſe fals into the hands of ſome, who are neither wiſe nor honeſt; who are of the world, and muſt one day be judged by the Saints? Let not, O let not then either Papiſts or Atheiſts, I ſay not, bee Judges, but nor Spectators nor Witneſſes of theſe unkind and unchriſtian quarrels. Referre them, referre them to your brethren, and ſmoother them in the firſt ſmoking. Doe you not, both parties, know that the Saints ſhall judge the world?

p. 252. To the Spectators: 2. To the Spectators.The Apoſtle would have them both wiſe and willing, to undertake, if not the prevention, yet the ſpeedie concluſion of ſuch differences, betweene their brethren. And the argument is as ſtrong for them: Doe you not know, &c. If then the world ſhall be judged by you, are you unworthy to judge the ſmallest matters? Truly, my brethren, the disſhonour is greater, than you are aware of. If you bee willing but unable, it is your ſhame: I ſpeake it to your ſhame, (ſayes our Apoſtle) Is it ſo, that there is not a wiſe man amongſt you, no not one, that is able to judge between his brother? but a brother goes to Law with a brother? If you be able, but unwilling, it is your blame, even want of a great deale of Pietie to God, and Charitie to your brethren. How can you think your ſelves able or worthy (willing I know you will be) to judge the world, that want either skill or will, to judge between your brethren? Be admoniſhed then (I ſpeake it▪ I hope, in a good time, to prevent many publike differences hereafter, though I expect no Fee for my Counſell) bee admoniſhed, I ſay, every man, to ſpend ſome time, ſome labour, ſome paines, to repaire the firſt breaches of your brethrens peace. Intreat them, beſeech them, adjure them, for their owne ſake, for peace ſake, for Religions ſake, for Gods ſake, to yeeld to a private determination. I conclude it: If peace be had, keepe it; if it be broken, every one, Plaintiffe, Defendant, Spectators, labour to repaire it. Live in peace, and the God of love and peace ſhall be with you. That for the Saints.

3. To both, Saints and world, as being mixt together;3. To both the Saints and world: and we have two things to propound unto them:

1. Moderation of their cenſures, in judging one another; How often, how earneſtly, are we called upon, to this purpoſe?1. Not to judge one another. Judge not, that you be not judged, ſayes our Lord & Maſter.Math. 7.1.Matt 7:1 Judge nothing before the time, ſaies S. Paul. What expoſtulations the ſame Apoſtle makes for exceſſe in this particular? Who art thou, that judgeſt another mans ſervant?Rom. 14.4.10.Rom 14:4Rom 14:10 Why doſt thou judge thy brother? and why doeſt thou ſet at naught thy brother? why doſt thou vilifie, or as Tertullian expreſſes the p. 26ſense of that word, foreign, why doſt thou Nullifie thy brother? Yet as if the day of Judgement were come already, we are all Judges one of another. It is a world of wonder to ſee, how the world is made one common Tribunal, where every man aſcends the Throne, or place of Judgement, and there arraignes, accuſes, and condemnes his brother. At leaſt we keepe our turnes. Now we judge others; then others get up and judge us, as if we were all Judges, and all delinquents. Amongſt our ſelves, we may divide all into two Claſſes, Profane and Religious, but both agree, or rather, diſagree in Judgement. The looſe and Profane perſons judge all men, more ſtricter, and preciſer then themſelves, mad, fooliſh, ſimple, ſuperſtitious, in a word (the worſt they can ſay) hypocrites. On the other ſide, thoſe that are ſtrictly, & would be thought truly Religious, diſcharge as faſt at them; Papiſts, Atheiſts, profane, wicked; yea (which I tremble to thinke on) Reprobates. Good Lord, whither will our indiſcreet zeale, and impetuous raſhneſſe carry us. O men and brethren forbeare, forbeare: who made you Judges in this world? when thy Saviour would not be a Judge in a caſe of Niſi prius, to divide an Inheritance, but refuſed it, upon this very reaſon, Man, Luc. 12.14.Luke 12:14who made me a Judge or a divider betwixt you; how dareſt thou be ſo bold, as to judge of life and death, and that eternall, of the ſoule? Suppoſe you ſhall be Judges of the world, yet not in this World. Will you anticipate, and antidate your Commiſſion? Wicked men are meere uſurpers; they are to be judged, not to judge at all. The Saints, are too precipitate, to ſtart up into the Judgement ſeat, (as Abſalom into his Fathers Throne before his death) before the Time. I ſay to both, Judge not now, that you be not judged for your labour.Jam. 4.11.Jas 4:11 Speake not evill one of another, brethren; he that ſpeaketh evill of his brother and judgeth his brother, ſpeaketh evil of the Law, and judgeth the Law: but if thou judge or condemne the Law, thou art not a doer of the Law, but a Judge: they are S. James his words, and not mine: S. Paul ſhall cloſe up this point: Judge nothing before the time, till the Lord come; till the day of Judgement.

p. 272. A ſtrong enforcement for Holineſſe, 2. To ſtudie Holineſſe.that thus qualifies a man to make him a Judge of the world. The Apoſtle ſhall ſpeake what I intend, fully to my foregoing diſcourſe,Heb. 12.14.Heb 12:14 Follow peace with all men, (heare it Plaintiffe, Defendant, and Spectators) and Holineſſe, (heare it all men) without which no man ſhall ſee the Lord: without which, no man ſhall ever be a Judge in heaven, what ever he be on earth. Labour above all things for Holineſſe, they that want it, to procure it; they that have it, to increaſe it; Doe you not now know, that the Saints, that is the Holy Ones, and they onelyonly, ſhall judge the world? O you Sonnes of men, how long will you have ſuch pleaſure in vanity, and ſeeke after lyes? Know you that the Lord hath choſen to himſelfe the man that is godly, the man that is holy, to make a Judge of in heaven: How long, O you profane ones, you ſcoffers and deriders of Holineſſe, will you deſpiſe and ſcorne that which muſt bee your Judge? Kings chuſe Judges chiefly for their knowledge and experience; God chuſes his by conſcience and Holineſſe. If theſe two muſt be ſevered, God ſayes, Let me have the man that hath more Conſcience, and leſſe Science; rather than him, that hath all Science and no Conſcience: Come then, my brethren, come to the Innes of Court, theſe Courts of Gods houſes, and ſtudy Holineſſe, more than knowledge, that you may be accounted worthy, to be made Judges of the world. Knowledge without Holineſſe may make a man a Judge indeed, but not of the world, but of Himſelfe: Such a man, is foreign ſelfe-judged, ſelfe-condemned, to ſave the Judges a labour. Holineſſe is the very Seale of our Commiſſion; or at leaſt the Poſie written round about it, Holineſſe to the Lord: foreign. Chrys. in 2. Tim. 2.19.2 Tim 2:19as the Prophet in a like caſe, Zech. 14.20. The Apoſtle tels us ſo: The foundation of God ſtands ſure, and hath this ſeale, The Lord knoweth who are his: but that is the privie Seale. The broad Seale is that which followes, Let every one that cals upon the Name of the Lord, depart from iniquitie; that is, Let him be Holy. If any man pretend a Commiſſion for this Judicature, and it want this Inſcription, it is a counterfeit, and meerely forged. This Holines is the thing which God eſteemes above p. 28all things in his Judges; and which, above all things, as we ſaid at firſt, makes God himſelfe a competent Judge of the world. And thus he requires and expects his Judges ſhould be qualified withall, above all his other Attributes: not that they ſhould be like him, in Power, Wiſdome, &c. But in Holineſſe Be you Holy, 1. Cor. 1.26.&c.1 Cor 1:26as I am Holy: Be perfect, as your heavenly Father is perfect. Nay, (if we may, as we may, beleeve S. Paul) Not many wiſe, not many noble, not many mightie, are called out to this preferment: But God hath choſen the fooliſh things of the world, to confound the wiſe: and the weake things of the world, foreign. verſ. 4. here.to confound the things that are mightie: and baſe things of the world, and things that are deſpiſed, hath God choſen to make his Judges of. Covet you the beſt thing then, and that is Holineſſe. Let others ſcoffe at Holineſſe: Let others be Ambitious for honour, for knowledge, for wealth, for pleaſure: but, if you will heare my Counſell and advice, be you covetous, ambitious, zealous for Holineſſe. One grain of true Holineſſe ſhall advance you higher with God, in heaven, than a whole world of greatneſſe without it. When I have prayed for you in the Apoſtles words, I ſhall have done, and be no further tedious: Now the very God of peace, ſanctifie you throughout, 2. Theſ. 5.23.and I pray God, that your whole Spirits, Soules and bodies, may be kept blameleſſe, till the comming of our Lord Jeſus Chriſt; that is, till the Day of Judgement, the great and grand Aſſiſes, and then you ſhall ſee the difference between the Righteous and the Wicked,Mal. 3.Mal 3 between him that ſerveth God, and him that ſerveth him not; between the Holy and profane; Then ſhall it be manifeſt to all the world, that the Saints, and the Saints onelyonly, ſhall judge the world. Now to the King of Saints, the Holy, Holy, Holy God, be aſcribed of us, and of all his Saints, as is moſt due, all Holineſſe and honour, all might and Majeſty, all Power and Glory, from henceforth and for ever.

Amen.

FINIS.

'ΕΠΙΧΑΙΡΕΚΑΚΙΑ. OR, A CLOSE HYPOCRITE DISCOVERED. As it was delivered in a Sermon, by D.C.

1. COR. 13.6.

Love rejoyceth not in iniquity, but rejoyceth together with the Truth.

LONDON, Printed by R.Y. for Ph. Nevill, at the ſigne of the Gun in Ivie-lane. 1641.