THREE SERMONS: viz: 

1. A Commission for an Assize, granted to the Saints.  
2. A close Hypocrite discovered.  
3. The Lawfulness of doing Good out of Hope of Reward.    
By Daniel Cawdrey, Rector of Great Billing in Northamptonshire.  PHIL. 2.3. 
Let nothing be done through strife, or vain glory, but in lowliness of mind let each esteem other better than themselves.  
LONDON, Printed by R.Y. for Ph. Nevil, and are to be sold by Peter Whaley at his shop in Northampton. 1641.   

A COMMISSION FOR AN ASSIZE, Granted to the SAINTS: OR, A Remedy against Lawing.  
As it was delivered in a Sermon at the Assizes held at Northampton. july 9 1640.  
By D.C. Rector of Great Billing in Northampton shire.  REVEL. 20.4. 
And I saw seats, and they sat upon them, and Judgement was given unto them.  PSAL. 149. ult. 
Such honour have all his Saints.  
LONDON, Printed by R.Y. for Phil. Nevil, at the sign of the Gun in Ivy-lane. 1641.   

To the Right Worshipful Sir CHRISTOPHER YELUERTON, Knight (late) High Sheriff of the County of Northampton, all health and happiness.  
SIR,  
IT is the manner of Midwives, so soon as the child is borne and dressed, to present it first to the own parents, and than to the view of others. This following Sermon, as it was first conceived by your motion and request (which is to me a virtual command) so it is but fit and reason, that it should first be tendered back unto you, that the same party that helped to give it life and bringing forth, might also give it protection and bringing up. The success and operation that it had (as I am made believe) in the hearts of them who heard it first speak, made me the more willing to expose it to the eyes of others, to see if it might somewhat prevail to stifle, and (as Hercules the serpents in his cradle) to strangle the lawless contentions of this Lawing age. I have long and often lamented to see how all the world almost is turned into one common Tribunal, either to sue, or censure others. The great resorts of people in ancient times were want to be for counsel to the houses of the Prophets: But now the Inns of Court, and Courts of Justice are more pestered with Clients, than the very houses of God. Hence it is, that for the most part, that Profession of the Law thrives best of any; and those that, perhaps some of them, envy an 100 L. per annum to a painful Levite, with a great deal more ease, themselves get 500 L. and think it nothing. The peevish perverseness of men, is much guilty of this thrift. For if men had either so much grace, or wit, to do no wrong; or if they do, or suffer wrong, to be willing to refer it to their wise and honest brethrens, they might have both more peace in their minds, and also more money in their purses. And I cannot but wonder at the frowardness and folly of men, that rather choose to refer it to twelve men, and they strangers, by force and course of the Law; than to two men their neighbours and friends, by the persuasion of the Gospel. In which proceed, there is this disadvantage at lest (besides many more) that whereas they might have chosen Arbitrators, wise and honest, their differences fall oftentimes into the hands of many, whereof some are wise perhaps, but not honest; others are honest, but no wiser than they should be: In which cases, a good cause, many times, falls to the ground. To prevent which mischief, was, at lest, one main intention of this Sermon. Knowing the weakness of it to walk alone, I have sent forth with it, two of its elder brethrens, (two other Sermons, preached on other occasions) to wait upon it, (and with it upon you, Sir) as poor folks use to do, who set the elder to tend upon the younger. Such is your noble Candour (as I well know) that you will both protect these now made your own, and also lovingly accept, what is so duly, so respectfully tendered; not only as a private pledge, but also as a public acknowledgement to the world, of my many great engagements for your many undeserved, undesired favours. And I shall never cease (till I cease to be myself) to solicit the Almighty, for Grace, Mercy and Peace upon your worthy self, your virtuous Lady, and hopeful offspring: taking it for none of the lest favours, that I may profess myself to be  
Yours in all due respects, and service in the Lord. DANIEL CAWDREY. ●illing Magna. Novemb. 20. 1640.   

A COMMISSION FOR AN ASSIZE, Granted to the SAINTS.  1. COR. 6.2. 
Do 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 Ecclesiastical; Now, in this Chapter, he blames them, for their overmuch Diligence, in going to Judgement, in a matter civil and political. He doth not inveigh against, much less utterly abolish (as some fanatical Anabaptists dream) the use of secular Jugdements, which we call going to Law: but only reprehends the Abuses, which he observed amongst them, in the use of that, which in itself (and some cases excepted) might be lawful. We know, (to use our Apostles own words, of another Law, 
1. Tim. 1.8.  the Law of God) the Law is good, if a man use it lawfully. Which (at once to confute them, and pass along) we may easily make good, from this very place. For the same Apostle that denies them the use of Law, in regard of some circumstances, allows it, in regard of others. He denies it in regard of Infidels, 
Sanctis disceptatoribus. Beza in locum.  allows it in regard of the Saints, that is, of Christians; as the first verse implies. But the best thing may be abused; and so is, too often, the Law itself. Yet if the abuse may cry down the use of a thing, we must pull down the Sun out of the Firmament. It is true, Law, and War, are much alike: War is but a more public 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 satisfy 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 Soldiers, or Lawyers. If men had but so much Honesty, to do no wrong, or so much Justice or Charity, if they do wrong, to do 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 (fear it not, O you champions of War, or Advocates of either Law) whiles too bitter roots grow in the hearts of men, Pride and Self-love. The one, whereby they will do 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 redress them. Our Apostle hath noted some, and the chiefest, to our hands.  
Many were their errors in that proceeding: some concern the Plaintiff, 
Errors in going to Law, in  some the Defendant, some the Spectators.  
First, 
1. The Plaintiff, that  the Plaintiff; and what he wants in weight, he hath in number; and they are five.  
1. 
1. With a brother.  First, in regard of his Adversary; who is noted, not only 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. Infidel to go to Law with Infidel, were not strange. Infidel with Christian was too common. But Christian with Christian, brother with brother, seems both unnatural, and (as those times were) unchristian.  
2. In regard of the Judge, 
2. Before Infidels.  chosen to decide and umpire their controversies: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, under the unjust, verse the first: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vers. 6. under the Infidels, or unbelievers, and not under the Saints. If brother will go 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 choose to be judged by Infidels, was foully 
* Quod eligerent voluntariè Infidelium judicium. Aquin. in locum.  scandalous. What will the heathens say, when Christians are together by the ears, and Infidels live in unity?  
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 lest matters? Should men, that I say not Christians, fight, as two Cocks, for a grain of barley? for a Goose in the grass? or a Pig in the corn? It is a fault too common, every petty difference pesters these Tribunals. Gallio should do well to drive them from the Judgement seat, with that word, I will be no Judge of such matters. 
Act. 18.15, 16.   
4. In regard of the Manner: with a great deal of Impatience, and impotent Anger: verse 7. 
4. With Impatience.  Why do you not rather take wrong? why do you not rather suffer yourselves to be defrauded? where the Apostle prevents a secret objection: They might pled; We do not thus proceed without a cause; we have been wronged, perhaps very much, and may we not seek the benefit of the Law, to right ourselves? Not, says the holy Apostle; something should be hazarded, yea lost, for peace sake. Christ your master taught you this lesson, If any man will take away thy cloak, 
Math. 5.  let him have thy coat also: Peace is a Jewel, if we knew the worth 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 truly godly hearts, The Wisdom which is from above, 
Jam. 3.17.  is first pure, than peaceable, gentle, easy to be entreated, full of mercy, etc. Now verily, there is utterly a fault among you, that you want that Christian Patience, to suffer some wrong, rather than go to Law.  
5. 
5. Too precipitate.  In regard of the Order: Law should be your last Refuge, after trial of all other Means in vain. Amongst the rest, Reference unto your brethrens, should be used: If they cannot end it, the Law is open, implead one another. And this was a principal fault amongst them, that so soon as any difference arose, they ran or sent presently for a Writ to the heathenish Courts, and refused to refer it to the Saints, as the first verse intimates.  
Secondly, 
2. The Defendant,  there are other faults that concern the Defendant; and what he wants in number, he hath in weight.  
1. 
1. In doing the wrong.  That he did the wrong, and so was the occasion, or cause of all, or most of those errors in the Plaintiff, verse 8. Nay you do wrong, and defraud, and that your brethrens.  
2. 
2. In defending the wrong done.  That he Defended the wrong done, by denial of satisfaction, to do his brother right; whereupon he was forced upon those scandalous and sinful courses. Nay it may seem, that he that did the wrong, did not only defend it, but also turned Plaintiff, (as we call him that gins a suit) and began to sue him first, as the manner of some great ones is; either to vex him, or make him unable to prosecute the former wrong, or to make themselves seem innocent; For, attend the Apostles words: Why do you not rather take wrong? which concerns the Plaintiff, without all question: yea (but adds the Apostle) you do wrong, and defraud; which, in all congruity, must concern the Defendant: As if he were both Plaintiff and Defendant (a strange mystery) that is, Plaintiff in the suit, 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 is utterly a fault, that you go to Law one with another, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vers. 7. that there are any causes between you, which need the Judgement and decision of the Law. It is hardly possible to go to Law, but that the one party, at lest, is faulty.  
Thirdly, the Spectators, or bystanders, 
3. The Spectators; their  were not altogether innocent. Two faults there are to be found in them.  
1. Their simplicity or Ignorance, 
1. Ignorance.  that they were not able to compromise their brethren's differences, before they went so fare, verse 5. I speak 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 brethrens? but a brother goeth to law with a brother? etc. Now verily there is utterly a fault amongst you, even you, that stand and look on these unkind bicker, and want skill to quiet them.  
2. Their sloth or Negligence, that they were so lazy, 
2. Negligence.  that they would suffer their brethrens to go to Law, and that under Infidels, rather than dis-ease themselves a little, to compose them, being designed by God himself to be Judges of the world. These, I take it, are the principal faults the Apostle finds with this proceeding of the Corinthians; which being amended, Law is, no doubt, lawful, say Anabaptists what they can to the contrary.  
And now we come more nearer to the words. My Text hath reference to all the three; but primarily to the Plaintiff; and it is brought in as an argument, to dissuade his course, and to disprove his choice. The sum seems to be thus much: O Corinthians, O Christians, 
The Sum of the words.  you are much to blame, that choose 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 sharp; If you will needs refer your cause to Judgement, in all reason, Christians, the Saints, were fit Judges than they. Why so? why, Do you not know, that the Saints shall judge the world? As if he should say, If you choose Infidels, and refuse Christians, you too much honour the one, and disparage the other. You too much honour Infidels in suffering, much more in voluntarily offering yourselves to be judged by them, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. vers. 7. minoratio est: a lessening or disparaging.  whom you shall one day judge. You dishonour and disparage Christians, double: First, yourselves, in that you make yourselves inferior to those that shall, one day, be judged by you: As for example, Were it a beseeming thing, that the Honourable Judges of Assize, should refer themselves, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. in locum.  in any matter of difference, to be judged by the Prisoners in the Gaol, whom they shall by and by judge? Do you not know, that the Saints, even you shall judge the world? If than 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 think Infidels worthy of that honour of Judicature, rather than them, who shall one day judge the world: As if some persons that have business at this Assizes, should refuse the honourable Bench, and refer themselves to the Prisoners, who must be judged by the Bench. The argument lies thus, à majore ad minus: If the Saints shall judge the world, than, much more, lesser differences of their brethrens, 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 of the Rhetorical 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 Sum of them, considered absolutely in themselves. They are (if I may be bold to borrow your own terms) A Commission for an Assizes, 
A Commission of Saints: In it  granted to the Saints: and contain in them two general parts.  
1. The Dignity itself; 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.   
2. The Certainty thereof: Do you not know this? as if he should say, You do know it, you must know it.  
We begin first, with the Dignity, and therein  
1. 
1. The Dignity; where  The Commissioners deputed, The Saints: wherein we have two things to consider, Their Quality, Saints; 
1. The Commissioners; both  Their Equality, all the Saints: the one in the sense and signification of the word, the other in the indefiniteness and Plurality of the Number: we touch upon both.  
1. Their Quality, the Saints: The word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
1. Their Quality; Holy For 3. reasons.  signifies Holy, which in the largest acception of it, is equivalent to that of Just, or Righteous, as might appear 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 unbelievers, that were generally unjust or unrighteous, as having no true Christian Righteousness in them: And as, Righteousness in Scripture and other authors, 
Justitia in sese virtutes continet omnes.  contains in it, not only that particular virtue of Justice, but all virtues whatsoever; in a general notion: So Unrighteousness doth not only signify that particular vice of Injustice, (from which many heathen Judges were free) but even the want of all the virtues, or the most of them. In the 9 and 10. verses of this Chapter, laid together, the Apostle explains what he means by the unjust, or unrighteous▪ Know you not that the unrighteous shall not inherit the Kingdom of God? The unrighteous? who are they? mark the next verse: Neither Whoremongers, nor Idolaters, etc. Now than, if unjust signify all kind of unrighteousness; the Saints, or Holy, being thereunto opposed, must likewise include all righteousness. The Sum is, All God's Commissioners for the heavenly Judicature, must be Saints, holy, harmless, innocent, righteous: that's the point. Every man is not fit to be made a Judge on earth; much less in heaven: There are three things, we know, that make a complete Judge on earth, Authority, Prudence, Justice or Selfe-Innocence: The first is founded in his Commission; and is without himself: The other two are within himself, 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, Holiness or Innocence, for these reasons:  
First, 
1. To be like God.  Justice or Holiness, makes God himself a Competent and Complete Judge of the world: so the Scripture often resolves it: Shall not the Judge of heaven and earth do right? 
Gen. 18.25.  says Abraham. What shall we say than? Is there unrighteousness with God? 
Rom. 3.5.  God forbidden: for how shall God than judge the world? says our Apostle: As if he should say, God himself (with reverence be it spoken) were not a Competent Judge, if that he were not perfectly righteous: The Lord is righteous in all his ways, and holy in all his works: Righteousness and Holiness in God, are of equal latitude and extent: Now as God is King of Kings, so he is Judge of Judges, and all his Judges must be like himself; 
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 Holiness, he is exposed to contempt, and shall be upbraided with his own errors. Thou that teachest another, 
Rom. 2.21.  teachest thou not thyself? was spoken to one of our coat. We may enlarge it: Thou that judgest another, judgest thou not thyself? Thou that condemnest a man for stealing, dost thou steal? Thou that abhorrest Simony, dost thou commit Bribery? etc. As that Pirate under censure, retorted upon the great Conqueror, What I do by sea, thou dost that and more by land: and, many times, 
Ibid. vers. 1.  Great thiefs condemn little ones: Therefore thou art inexcusable O man, whosoever thou art that judgest; for thou that judgest another, condemnest thyself, for thou that judgest dost the same things, or some thing as bad.  
Thirdly, 
3. To prevent Partiality.  to prevent Partiality: For self-guiltiness commonly makes men partial, in judging others: Their Conscience holds both tongue and hand, and tells them, they do but beaten themselves, whiles they punish others: We may see it in Judah: 
Gen. 38.  when his daughter in law Thamar, was accused for her Incontinency, how rashly he 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, She is more righteous than I; not further talk of burning now; unless himself will be burned with her: Now on earth, it is too evident, that Selfe-iniquitie is the mother of Partiality: Therefore Jehoshaphat giving charge to his Judges, to do justly, enforces it from the example of God, whose Judges they are: For (saith he) with the Lord, there is no iniquity, 
2. Chro. 19.6.  nor respect of persons, nor taking of gifts: As if he should say, If there be Iniquity 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 privative and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 terra: men, that are like pure Gold, purified seven times in the fire, purged from the dross of earthly corruptions; or like pure wine defecated and wracked from the Leeses and dregss of carnal affections: 
Incorruptus, inadutabilis, contra improbos immisericors, inexorabilis, Majestate aequitalis, veritatisque terribilis. Au. Gell. lively 14. c. 4.  Such as Chrysippus would have all earthly Judges: Incorrupt, unflatterable, unmerciful and inexorable toward wicked men, terrible in the Majesty of equity 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 meet, at the bar, his child, or brother, etc. and they should entreat, by those near relations, O my Father, O my Brother, etc. 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 Gospel; where our Saviour brings in, (whether by way of Parable, or true History) the rich man beholding Abraham afar of, and Lazarus in his bosom; He dare not speak to Lazarus, who was perhaps a stranger, and was by him before neglected; but to Abraham he addresses himself, with that oily name of Father; Father Abraham have mercy upon your son: But Abraham was now above relations, above compassions, and foolish pity: Son remember, etc. So at that great Day there will be crying, O my father, O my son, 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 dreadful sentence upon their dearest acquaintance and friends, Go ye cursed into everlasting fire, etc. What manner of men than aught they to be, that must be Judges of the world, 
2. Pet. 3.11.  in all Holinesses and Godlinesses (so the Apostles words are) that is in the perfection of Holiness and Godliness; 
2. Cor. 7.1.  perfecting Holiness in the fear of God, as our Apostle speaks. To conclude this first point; However on earth, favour or affection, bribery or corruption, may sometime make a Judge; as that Roman could say, to his little credit, 
Act. 22.28.  With a great sum of money, obtained I this office: yet in heaven none but Saints shall judge the world: and that's the first. The second is  
2. Their Equality; Sancti, in the plural, and indefinitely, the Saints: and I fear not to say, in the words of Psalmist, 
Psal. 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 personal titles, and degrees, but no different latitudes, in respect of their Commission; therein they are all equal. Heaven observes the same proportion: One star differs from another in glory, not in nature. The lest is as true a star, as those of the greatest magnitude: One Saint differs from another, perhaps, in personal glory in heaven, as in personal grace on earth; but the meanest, the lowest, is as truly a Saint, as the greatest, and as truly a Commissioner and Judge of the world. There may and must be difference of order and priority, to avoid confusion, but no disparity of dignity in this heavenly Judicature. 
Math. 19.28.  Our Saviour tells his disciples so: You shall sit upon twelve thrones, judging the twelve tribes of Jsrael. They have all thrones, all sit, all judge; Mathias the last, as well as Peter the first. What? only the twelve Apostles? shall none sit upon thrones and judge but they? what shall than become of Paul, and other Saints? He that made the question, can best resolve it, S. Augustine. We aught not to think (saith he) that only 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 room to sit on; who yet demonstrates, that himself with other Saints, do belong to that number, when he saith, Do you not know that the Saints shall judge the world? and again in the next verse, Know you not that we shall judge Angels? The Catholic Schoolmen (falsely so called) some of them are here not Catholic enough; 
Aquin. in locum.  They restrain this Dignity only to the Apostles, and such as have followed them; by profession of vowed poverty, to the honour of their recluses and Monastical superstition. Their colour is slight, and vanishing: because (forsooth) our Saviour answering Peter's question, Master we have forsaken all, etc. what shall we have? says, 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 been once in heaven, hath enlarged the Commission to all Saints, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ver. 4.  even to these poor 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 plural number; We, you, they. Not only, We shall judge the Angels, 
Vers. 3. ●  which might be applied to the Apostles, and no other; nor only, 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: We shall judge, you shall judge, all Saints shall judge the world. But S. Judas shall put it out of all question, by the ancient Testimony of Enoch, the seventh from Adam: Behold the Lord cometh with thousands of his Saints, 
Jud. vers. 14.  to execute Judgement upon all the ungodly, etc. which Daniel reckons to be thousand thousands, and ten thousand times ten thousand, even all his Saints. Even to the lest of all God's Saints, is this honour given; how poorly, how basely soever esteemed of in this world, he shall be in Commission to judge the world: 
Heb. 11.  They went about, some of them, in sheepskins and Goat-skinnes, (not like Judges in scarlet) and yet, of them the world was not worthy, though they are accounted worthy to judge the world. The Romans fetched some from the plough, to the Dictatorship: Pharaoh took Joseph out of prison, to be the second in Egypt: David was sent for, from the Sheepfolds, to be anointed with Regal oil; 
Psal. 78.71, 72.  As he was following the Ewes (good Shepherd) he took him, that he 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.  He raiseth up the poor out of the dust, and lifteth up the needy out of the dunghill; 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 pass 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, several Commissions granted, not all alike honourable; Some, for inquiry 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 learn. That is the most eminent, which you call, A Commission of Oyer and Terminer, which passes upon life and death; because it concerns that which is most dear and precious in man, his Life. God's preferments are ever like himself, 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: Do you not know, that the Saints shall judge? and that with the Judgement of Condemnation? For explication of it, two things are to be enquired; first, the Truth, and than the Time; the one in the sense of the word, judge; the other in the Tense of the Verb, shall judge: we 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, we have God himself, (as well he may) taking this honour to himself, God is Judge himself, Psal. 50.6. Secondly, granting a general and universal Commission to his Son, The Father hath committed all Judgement to the Son, even as, or because he is the son of man, Joh. 5.22 And thirdly, we have the Son discharging all from this Employment, Judge not, that you be not judged, Math. 7.1. And yet here S. Paul tells 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 appear in these particulars.  
1. There is Judicium Authoritatis: 
1. Authoritatis.  the Judgement of Authority; which resides in the King, as the root and fountain; and thus there is one only Judge of the world, as one Lawgiver, God is judge himself.  
2. Judicium Declarationis, by way of Declaration; 
2. Declarationis.  and thus the book of the Laws and Statutes may be 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; he doth but pronounce the Judgement of the Law. So said they of old, We have a Law, 
Jus dicere, non jus dare.  and by our Law he aught to die. Doth our Law condemn a man, before it hear him speak? said another. And thus, the Word of God, the book of the Law, is said to judge; The Word that I have spoken, shall judge you at the last day; 
Joh. 12.48.  said 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 tells us. And in this sense, Christ, as man, shall judge alone; All judgement is committed unto him; and he shall pronounce that dreadful sentence, Go you cursed, etc. passing the final doom upon the world.  
4. 
4. Comparationis.  Judicium Comparationis; by way of Comparison, and thus not only the Saints, but one wicked man, shall judge and condemn another. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. in locum.  So our Saviour tells some; Tyre and Sydon shall rise in judgement with this generation, and condemn it. And thus the Saints, not only shall, but do even now, judge the world. Their lives are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a living Law; their examples of Holiness, in the same temptations with other men, shall rise up and condemn the world, that followed not their patterns, in the same allowance of means.  
5. 
5. Approbationis  Assessionis, & Approbationis (for I join them both together) by way of Assession, and Approbation; as the Justices upon the Bench, do 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 rejoice, when he sees the vengeance, etc.  
2. 
2. Of Judges.  Of Judges, we may also distinguish; whereof there are several kinds, in a well settled state.  
1. 
1. The King.  The King is the supreme Judge of all, within his own Dominions, and God is Judge of all the world, by way of Authority.  
2. 
2. The Lord Chancellor.  The Lord Chancellor is a general deputed Judge, by Delegation from the King; the King himself judgeth no man: so Christ, made the Great Lord Chancellor, or Lord Chief Justice of all the world, The Father judgeth no man, but hath committed all Judgement to the Son.  
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 special Privilege, shall judge the twelve Tribes of Israel.  
4. 
4. The Justices  All the Justices at their Quarter Sessions are joynt-Commissioners; And thus again 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, 12  Seeing these things are thus, what manner of persons aught they to be, in all manner of holy Conversation and Godliness, looking for, and hasting unto the coming 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:  do judge, for that is expressly forbidden, Judge not, etc. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shall judge. It bears not date till the Great Day of Assizes, 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.  but to save it. It is enough for the Saints to be like their Lord and Master; He came not to judge, but to be judged; but he ascended into heaven, etc. and from thence he shall come to judge the quick and the dead, says our Creed. God hath appointed a Day, wherein he will judge the world, 
Act. 17.31.  by that Man, whom he hath appointed. He shall come openly among the Just, 
Veniet manifestè inter justos, judicaturus etc.  to judge justly, who came secretly to be judged by the Unjust, unjustly. He shall sit as Judge, who stood before a Judge: He shall condemn the truly guilty, who was falsely accounted guilty; as elegantly S. Augustine. Even as he was, so are his Saints in this world. They judge no man, their hour is not yet come; They are judged of all men, sor this is the hour and day of the world's Judgement. As thiefs and malefactors, in the Gaol, do sometimes, in mockery, represent the passages of an Assizes; and there cite, arraign, accuse, condemn their Judges: So deal wicked men with God's Saints, in this world. But the Day of Assizes will come, when the Judges shall in earnest condemn those malefactors, who thus sported themselves with their own 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 subtlety of wicked men, and what by the secrecy of the intentions of men's hearts, they are not able to determine, without danger of Error: It was an intricate business propounded to young Solomon, that of the two harlots, to found out the true mother of the child, when no evidence could appear on either side: And therefore it is said, The Wisdom of God was in him to do Justice. 
1. King. 3.28.  I 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 assoil, they wisely commanded the parties to come again an hundred year after, and they would do 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 applied; 
1. Cor. 4.5.  Judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, 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: Fear, love, hatred, foolish pity etc. are able to corrupt the best Judgement. Our friends may persuade us, our enemies may provoke us; the one to be too favourable, the other to be too harsh and cruel: I have read another story fitting to this purpose: In China, 
Joh. Hughen. Hist. Ind.  a part of the Indieses, no man may rule, or bear any office of Justice in the Town, or place, where he was borne; jest his parents, or other friends, should work him to give sentence of Judgement, contrary to the rules of equity. And, I take it, it is the Custom of this our Nation, that no Judge rides Circuit into that country where himself dwells, perhaps, for the very same reason. However, this we know: This world is the home-towne of our Nativity; we live here among our friends, and among our enemies, who are many times, (too often, God knows) the snares of Justice: therefore, our God thinks it fit to remove us from our Native soil, before he employ us in that state-business of Judgement. I conclude it, Let the censorious world spend itself in judging and condemning of the Saints; it is but man's Day, 
●. Cor. 4.3.  as the Apostle calls it, but man's judgement, that may, and must be repealed; There will come the Day of the Lord, as the day of Judgement is called; 
2. Pet. 3.10.  yea the Day of the Saints will come; and than the course of things shall be clean altered. The World now judges the Saints, than the Saints shall judge the World; and that is the next, and last part.  
The Extent or latitude of the Commission, the World. As King's Commissions differ in their subject matter, 
3. The Extent of the Commission. The World, of  so also in their Extent; some are for one Town or City; some for one or more Counties, the largest is but for their Kingdom. It is said of Samuel, 
1. Sam. 7.16. 2. Chron. 19.5.  That he went from year to year in circuit to Bethel, and Gilgal, and Mizpeh, and judged Israel in all those places. But afterwards this was divided amongst many Judges, as we may see in the time of Jehoshaphat: Yet, what if a man's Commission reached over the whole Kingdom; what is that to the whole World, but a molehill to a mountain? 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 divers acceptions in Scriptures; Here it is taken for the worse 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 Devils; 
2. Wicked Angels, for three reasons.  for so the Apostle adds in the next verse, Know you not, that we shall judge Angels? The argument rises by way of gradation, The Saints may well be 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 God's Saints. Not to stand long: why might not Christ himself alone judge them, and no more ado? 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 Devils, when they shall see those very men, whom they scorned, oppressed, persecuted, to be now advanced, not only to Glory, but to be 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 poevit. 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 disdain; He came in as a stranger, and shall he rule us? shall be moved, not more with grief, than torment of indignation, to see them thus exalted over them; and that so much more, as they did more esteem them base and inferior: To found themselves delivered over into the hands of their enemies, to be judged, of whom they can expect no mercy, what horror must it needs breed in them? As if, when some Noble man or judge, had wronged some poor and mean man, the King should deliver him over into the power of that man, to take his own revenge: As Abraham did Hagar, to Sarah; and Josuah those heathen Kings to every common soldier, to set his feet upon their necks: God shall tread Satan under your feet 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.  and be grieved, he shall gnash with his teeth (for indignation) and melt away. So our Saviour tells those auditors of his, There shall be weeping and gnashing of teeth, 
Luc. 13.27, 28.  when you shall see Abraham, and Isaac, and Jacob, in the Kingdom of heaven, and yourselves thrust out. Hell itself should not be perfect Hell, if the wicked should not know, and see the Saints, whom they have abused, to be thus glorious.  
2. 
2. Their own Security.  For their own greater Assurance & Security; They shall not only see a just retribution upon their enemies, men and devils, but have their own voice, and hand in the excecution of it. They shall not need to fear any more the persecutions of wicked men, or the wearying solicitations of wicked Angels; All their enemies shall be destroyed, and for their greater Security, When the ungodly shall perish, 
Psal. 91.8.  they shall see it with their eyes, and help to act it with their own hand. There shall be a mutual view of each other, in heaven, and hell: When the righteous are exalted, the ungodly shall see it: Dives as well sees Lazarus in Abraham's bosom, 
Luc. 16.  as Lazarus sees Dives in hell: and a gulf is set between, that they can never come near one another, either to comfort, or hurt one another any more.  
3. For their greater Joy: 
3. Their greater Joy.  We use to take wonderful contentment and pleasure in the misery and destruction of those, whom we esteem our enemies (though 
* Prov. 24.17, 18.  sinfully sometimes, I confess, on earth) much more, if we may have liberty to revenge ourselves upon them. 
Psal. 58.10  The righteous shall rejoice, when he seethe the vengeance, he shall wash his footsteps in the blood of the ungodly, says the Psalmist: and that without any the lest sin, in heaven; where God himself shall laugh and mock at the just condemnation of wicked and ungodly men. 
Prov. 1.  I conclude all this first part with that speech of the sweet Singer of Israel, which, I think, was spoken by way of prophecy, of this very Day of the Saints Judgement. Let the Saints be joyful in Glory, 
Psa. 149. 5.&c.  let them sing aloud upon their beds. Let the high praises of God be in their mouths, and a two edged sword in their hands: To execute vengeance upon the heathen, and punishments upon the people: To bind their Kings in chains, and their Princes in fetters of Iron: To execute upon them the vengeance, as it is written, Such honour have all his Saints. Do you not know, that the Saints shall judge the world?  
And now we are come to the second General part of the Text, the Certainty of this Dignity of the Saints: 
2. Part. The Certainty: with  Do you not know it? It fares with God's Saints here, as with men's heirs in their Minority: Though they be Lords of all, yet many years pass, before they know their inheritance, or the Privileges and honours thereof. God hath provided more for his Saints than they do know, than they can know: But yet, this they do know, or may know, or must know, that the Saints, even they themselves shall judge the world.  
The Rhetoric shows the Divinity; the Interrogation negative makes it strongly affirmative: You may know it, you do know it, you must know it; for it is most useful 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 known. Some things concern 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. Than  
1. 
1. Not to sin before them  Let them take heed how they sin before the Saints. They shall be their Judges, and dare they make them their witnesses? That were a bold thief, 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 restrain the impudent looseness of profane men. If they fear not God, whom they see not, and therefore believe not that he 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, etc. Virg.  in a tumultuous multitude: when those outrageous Citizens saw the chief Captain, they left beating of Paul. Sanctity should make Impurity blush, if it were not grown bloodless. 
Act. 21.32.  Herod feared John Baptist, because he was a Saint, a just man; what if he had known he should one day be his Judge? When Paul was but reasoning of Righteousness, 
Act. 24.  Temperance, and the Judgement to come, Felix trembled: yet little did he think his Judge was so nigh. They are worse than Herod or Felix, who neither fear nor tremble to sin before the Saints, who yet would be thought to know and believe this Scripture, That the Saints shall judge the world.  
2. 
2. Not to wrong them.  Let them at lest 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 anointed, and do my Prophets no harm. Were not that malefactor mad or desperate, that should waylay his Judge, and offer him injury, in words or deeds, as he was coming to the Assizes, 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 entreats his Father Abraham for mercy. Hear it, all wicked oppressors, slanderers, persecutors of God's Saints; you had as good, nay better, abuse one of his Majesty's Judges, as wrong any, the poorest, the meanest of God's Saints. You have abused a Judge, yea your own Judge: Take it for good counsel, If you will not be good yourselves, yet hurt not those that are good: Hurt them not? yea make them your friends (as men do the Judges) by your unrighteous Mammon, and all the ways you can, that they may speak a good word for you upon the Bench, at that grand Assizes, when a friend in the Court will be worth more than all the money in your purses. At lest, I say, wrong them not, for certainly they must be your Judges. Agreed with thine adversary quickly whilst thou art in the way with him jest thy adversary deliver thee to the Judge, is wholesome Counsel: I say more, jest thy Adversary prove to be thy Judge. For now you do know, that the Saints shall judge the world. And so much for the World.  
2. The Saints: Let them take notice of this certain truth, 
2. To the Saints a ground  this excellent privilege; That they shall judge the world. It serves  
1. For a ground, 
1. Of Patience  not only 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 turn and time of Judgement is coming. See how confidently the Apostle contemns the censures of men; 
1. Cor. 4.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  With me it is a small matter, that I should be judged of you, or of man's judgement, man's Day, as the original hath it. Let the same mind be in you, that was in Christ Jesus, etc. 
Phil. 2. 5.&c.  who humbled himself to the death, even the death of the Cross: not only to be judged, but to die. Or as the Apostle S. Peter expresses it; Christ suffered for us, leaving us an example, that we should follow his steps, etc. 
2. Pet. 2.21.  He suffered himself to be censured, reviled, mocked, crucified; but he shall come to judge both quick and dead: 
Col. 3.4.  When Christ, which is our life shall appear, than shall you also appear with him in glory, says our Apostle. Behold the Lord cometh with thousands of his Saints, to execute Judgement, says S. Judas: Be patiented (and comfortable) 
Jam. 5. 7.&c.  therefore brethrens (they are S. James his words) Behold the Judge stands before the door.  
2. 
2. Of abstinence from their company.  For a Caveat against the Company of the wicked world; The Saints shall be their Judges, and do they now make their companions? Have no fellowship with the unfruitful works of darkness, but reprove them rather: How? by abstaining from their company, which is a real reproof, and a previous condemnation; Praejudicium aeterni judicii, as that Father in a like case, the praejudgement, of that eternal Judgement. How often are they called upon for this? What fellowship hath light with darkness? 
Quod est commercium damnaturis cum damnandis? Tertull.  God with Belial? etc. what Commerce or society have Judges that must condemn, with malefactors, who are to be condemned, asks Tertullian. Know yourselves (O you who profess yourselves Saints) know your worth and dignity, with God: He purposes to make you his Judges of the world, and do you make yourselves equal to the world? Come out from among them, and touch no unclean thing: Avoid their company, abandon their fellowship, as well as their fashions: Be not partakers of their sins, by too entire communion with them, jest you be partakers of their punishments. For (so adds Tertullian) unless we now praejudge and praecondemne in them those things, for which we shall than judge and condemn them, certainly they shall judge and condemn us. Let the Saints consider it.  
3. 
3. Of Peacemaking, both  For a strong argument and motive to Peacemaking on all hands: And this is indeed the principal scope of the Apostle; where it is worth the while to consider, the admirable Wisdom of the Apostle, in making one argument infer a double conclusion; One in regard of the parties at variance, the other in regard of the Spectators that suffered them to go to Law: For mark the words. In the first verse he gives a sharp increpation to the parties going to Law, Dare any of you, (either plaintiff or defendant) having a matter against another, go to law before the unjust, & not before the Saints? Why not? might some man say. Why, do you not know, the Saints shall judge the world? how much more, lesser matters: But than, jest those that were beholders should applaud themselves as innocent, mark how he changes the words, in the latter part of the verse, If than the world shall be judged by you, are you unworthy to judge the smallest matters? which cannot, in any reasonable construction, be referred to the parties at variance, (it being utterly unfit, that men should be their own Judges) therefore he secretly taxes them that were the bystanders, for not interrupting their proceed, by a wise and timely arbitrement; upon the same ground still, Do you not know that the Saints, even you, shall judge the world? we will apply it severally, first to the parties, than to the Spectators.  
1. To the parties litigant, or contending, 
1. To the parties at variance.  whether plaintiff or defendant, it matters not. The Apostle would have neither of them go to law, at lest before or under unbelievers. Nay he would have neither of them go to law at all (as S. chrysostom observes not amiss) if the matter might, by any fair means, 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 public 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 refer them, to such as were not. Secondly, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doth not only signify a public Sentence, but oftentimes a private censure, 
Vide Bezam in locum.  as many instances would confirm, if we could stand upon it. To the point than: The parties at variance must not go to Law, till their brethrens cannot end it. They must first refer it to their fellow Saints. This the Apostle urges upon them, by this argument, Do you not know, etc. as if he should say, Are the Saints so highly honoured by God, to be made Judges of the world, and do 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 yourselves only, but your profession also, and the Professors of the Gospel, 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 wisdom, as to determine the lest difference that arises, but they must come to us for Judgement. We cannot, in our land (blessed be God) make that difference of Infidel 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 public eye of the world, till he had tried all other means in vain. For what will Papists say? as of our Church differences, they do 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 Professors, these are those that would be called Saints, (as in the text) see how they fight, and war, and devour one another! See how simple and weak they are, that not a wise man amongst them, to judge between his brethrens! Why than, O why should Christians so disparage one another, to think them unable or unworthy to judge their lesser matters, who are so fare honoured by God, to be Judges of the world: and perhaps, when all is done, the business falls 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 than either Papists or Atheists, I say not, be Judges, but nor Spectators nor Witnesses of these unkind and unchristian quarrels. Refer them, refer them to your brethrens, and smother them in the first smoking. Do you not, both parties, know that the Saints shall judge the world?  
2. To the Spectators: 
2. To the Spectators.  The Apostle would have them both wise and willing, to undertake, if not the prevention, yet the speedy conclusion of such differences, between their brethrens. And the argument is as strong for them: Do you not know, etc. If than the world shall be judged by you, are you unworthy to judge the smallest matters? Truly, my brethrens, the disshonour is greater, than you are ware of. If you be willing but unable, it is your shame: I speak it to your shame, (says our Apostle) Is it so, that there is not a wise man amongst you, not 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 deal of Piety to God, and Charity to your brethrens. How can you think yourselves able or worthy (willing I know you will be) to judge the world, that want either skill or will, to judge between your brethrens? Be admonished than (I speak it▪ I hope, in a good time, to prevent many public differences hereafter, though I expect no Fee for my Counsel) be admonished, I say, every man, to spend some time, some labour, some pains, to repair the first breaches of your brethren's peace. Entreat them, beseech them, adjure them, for their own sake, for peace sake, for Religion's sake, for God's sake, to yield to a private determination. I conclude it: If peace be had, keep it; if it be broken, every one, Plaintiff, Defendant, Spectators, labour to repair 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 mixed 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, says our Lord & Master. 
Math. 7.1.  Judge nothing before the time, says S. Paul. What expostulations the same Apostle makes for excess in this particular? Who art thou, that judgest another man's servant? 
Rom. 14.4.10.  Why dost thou judge thy brother? and why dost thou set at naught thy brother? why dost thou vilify, or as Tertullian expresses the sense of that word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, why dost thou Nullify 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 arraings, accuses, and condemns his brother. At lest we keep our turns. Now we judge others; than others get up and judge us, as if we were all Judges, and all delinquents. Amongst ourselves, we may divide all into two Classes, Profane and Religious, but both agreed, or rather, disagree in Judgement. The lose and Profane persons judge all men, more stricter, and preciser than 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 think on) Reprobates. Good Lord, whither will our indiscreet zeal, and impetuous rashness carry us. O men and brethrens forbear, forbear: 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.  who made me a Judge or a divider betwixt you; how darest thou be so bold, as to judge of life and death, and that eternal, of the soul? Suppose you shall be Judges of the world, yet not in this World. Will you anticipate, and antedate your Commission? Wicked men are mere usurpers; they are to be judged, not to judge at all. The Saints, are too precipitate, to start up into the Judgement seat, (as Absalon into his Father's 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.  Speak not evil one of another, brethrens; he that speaketh evil of his brother and judgeth his brother, speaketh evil of the Law, and judgeth the Law: but if thou judge or condemn 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.  
2. A strong enforcement for Holiness, 
2. To study Holiness.  that thus qualifies a man to make him a Judge of the world. The Apostle shall speak what I intent, fully to my foregoing discourse, 
Heb. 12.14.  Fellow peace with all men, (hear it Plaintiff, Defendant, and Spectators) and Holiness, (hear 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 Holiness, they that want it, to procure it; they that have it, to increase it; Do you not now know, that the Saints, that is the Holy Ones, and they only, shall judge the world? O you Sons of men, how long will you have such pleasure in vanity, and seek after lies? Know you that the Lord hath chosen to himself 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 Holiness, will you despise and scorn that which must be your Judge? King's choose Judges chief for their knowledge and experience; God chooses his by conscience and Holiness. If these two must be severed, God says, Let me have the man that hath more Conscience, and less Science; rather than him, that hath all Science and no Conscience: Come than, my brethrens, come to the Inns of Court, these Courts of God's houses, and study Holiness, more than knowledge, that you may be accounted worthy, to be made Judges of the world. Knowledge without Holiness may make a man a Judge indeed, but not of the world, but of Himself: Such a man, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 selfe-judged, selfe-condemned, to save the Judges a labour. Holiness is the very Seal of our Commission; or at lest the Posy written round about it, Holiness to the Lord: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. in 2. Tim. 2.19.  as the Prophet in a like case, Zech. 14.20. The Apostle tells us so: The foundation of God stands sure, and hath this seal, The Lord knoweth who are his: but that is the privy Seal. The broad Seal is that which follows, Let every one that calls upon the Name of the Lord, departed from iniquity; 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 merely forged. This Holiness is the thing which God esteems above all things in his Judges; and which, above all things, as we said at first, makes God himself a competent Judge of the world. And thus he requires and expects his Judges should be qualified withal, above all his other Attributes: not that they should be like him, in Power, Wisdom, etc. But in Holiness Be you Holy, 
1. Cor. 1. 26.&c.  as I am Holy: Be perfect, as your heavenly Father is perfect. Nay, (if we may, as we may, believe S. Paul) Not many wise, not many noble, not many mighty, are called out to this preferment: But God hath chosen the foolish things of the world, to confounded the wise: and the weak things of the world, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. vers. 4. here.  to confounded the things that are mighty: and base things of the world, and things that are despised, hath God chosen to make his Judges of. Covet you the best thing than, and that is Holiness. Let others scoff at Holiness: Let others be Ambitious for honour, for knowledge, for wealth, for pleasure: but, if you will hear my Counsel and advice, be you covetous, ambitious, zealous for Holiness. One grain of true Holiness shall advance you higher with God, in heaven, than a whole world of greatness without it. When I have prayed for you in the Apostles words, I shall have done, and be not further tedious: Now the very God of peace, sanctify you throughout, 
2. Thes. 5.23.  and I pray God, that your whole Spirits, Souls and bodies, may be kept blameless, till the coming of our Lord Jesus Christ; that is, till the Day of Judgement, the great and grand Assizes, and than you shall see the difference between the Righteous and the Wicked, 
Mal. 3.  between him that serveth God, and him that serveth him not; between the Holy and profane; Than shall it be manifest to all the world, that the Saints, and the Saints only, 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 Holiness 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 rejoiceth not in iniquity, but rejoiceth together with the Truth.  
LONDON, Printed by R.Y. for Ph. Nevil, at the sign of the Gun in Ivy-lane. 1641.   

‛ ΕΠΙΧΑΙΡΕΚΑΚΙΑ. OR, A CLOSE HYPOCRITE DISCOVERED.  LUKE 18.11. 
God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this Publican.  
IT matters not so much sometimes what, 
1. The Coherence.  as with what mind men speak. When Judas said, concerning the ointment poured upon our Saviour's head, What means all this waste? 
John 12.5, 5.  This ointment might have been sold, and given to the poor; the words were seemingly very charitable, but the mind was nothing less, in the judgement of the Evangelist, who knew him better than we: This he spoke, not because he cared for the poor, but because he was a thief. The very like to this, is observable in this present speech of the Pharisee: For who, that looks at the words muteriall, without respect to the mind and intention of him that spoke it, would not take him, not only for a good and honest, but also for a very pious & devout man; who is ● so thankful, and 2. thankful for such a mercy, as few men take notice of, or acknowldege any favour, viz. that he is not so bad as other men? Many indeed (being more sensible of corporal, than spiritual mercies) seem thankful that they are not so miserable, sick, poor, and as other men; But few, beside this Pharisee (or those that are truly godly) give thankss to God, they are not so bad or sinful as other men. But he that knew the heart, better than we the words, hath discovered that which we durst not have censured, that this so glorious-seeming a sentence proceeded from a deep and gross hypocrisy▪ For both the Evangelist, in his preface to the Parable, hath told us, that his alme and end was naught; partly to justify himself and partly to vilify others, with proud scorning and despising of them; He spoke this Parable to certain that trusted in themselves, that they were righteous, and despised others: And also our blessed Saviour, the Parable maker, hath informed us of the issue (no doubt answerable to his intention) that God rejected this his pretended thankfulness; The poor Publican went away justified, and not the Pharisee.  
The words than (you see) may ●wo● ways be considered: 
2. The Division.  either absolutely in themselves; and so they are very good: and beside other good things in them, this is not the lest, that he is thankful (or at lest thought he aught to be thankful) for this privative or negative mercy, that he was not so bad as other men: Or else respectively, with regard to the man, or the mind of him that spoke them, and so they are very bad; as bad almost as can be, even an intimation of a kind of Diabolical rejoicing at others badness; as if he would thank God, there was scarce an honest man in the world but he; 
Quid est caeteri homines, nisi omnes praeter ipsum? Ego, inquit, justus sum, caeteri peccatores. August. de Verb. Dom. serm. 36.  taking a kind of complacence and contentment in their illness, for ends hereafter to be specified. Saint Paul indeed hath a speech something like this, but with a great deal of difference in the intention of the speaker, when he thus writes to his Romans, 
* Rom. 6.17.  God be thanked, that ye were the servants of sin; but ye have obeyed from the heart the form of doctrine to which ye were delivered: He doth not give God thankss, that they were, or had been the servants of sin; that were impious for the Apostle to do, or us to think: but that having been the servants of sin, they had now obeyed the form of doctrine delivered to them. Had this Pharisee thanked God, that he was better than other men; or not so bad as other men, with a simple and humble mind, he had been worthily to be commended; but when as he doth this with a proud and scornful mind: he seems to be glad, and pleased, that others were so bad, and so much worse than himself: And this we may observe, That we well cannot (or seldom do) give thankss for that, wherein we do not somewhat joy and take delight. Little joy makes cold thankss; but as thankfulness increases joy, so joy produces thankfulness. Now that a man should spend his joy or thankss for others badness is a wickedness incident to none but devilish dispositions; and this, we think, was justly taxable in this Pharisee.  
To handle the words in both these respects, 
3. The Observation confirmed.  the time will not permit; we will therefore look upon them in the second consideration, with respect to the mind of the speaker, as it is discovered to us; and occasionally take in such points of the former, as do, or may pertain to the application of the latter. The point of observation will be this, [That Whatever shows of goodness an hypocrite may make, yet he is secretly glad, and takes delight in others badness:] God, I thank thee, I am not as other men are, etc. which is a kind of triumph or insultation over other men's infirmities, and especially over the poor Publican, who was reputed one of the chief sinners of those times, and most odious and infamous. Now had the Pharisee only looked at his own credit (as no doubt in part he did look at it) he would not have compared himself with men so notoriously bad: For what honour or excellency is it, for a man not to be so naught as a Publican? especially for a Pharisee, whose profession was most eminent in those times? It had been better in such an intention, to have left out this clause, and to have told of his own extraordinary perfections, as after he doth, I fast twice in the week, I give tithes of all I do possess. But making such a comparison, in such a manner, discovers a naughty disposition of a soul, that did please itself with others badness, or being worse than himself: This corruption of heart, is more grossly manifested by some, who do openly make themselves merry with other men's infirmities: 
Pro. 10.23.  The fool (Solomon's wicked fool) counts it a sport to commit wickedness; not only himself, but to see others do so too; as to hear men swear, or curse, or fret, etc. An hypocrite doth the same, though more closely; he seems to thank God, that he is not so bad as others, when indeed he is glad others are not so good as he. The contrary whereof appears in those that are truly good, As they desire others goodness, I would to God all the Lords people could prophesy, etc. so they take delight in seeing and hearing others virtues, and thank God that others are better than themselves; as we may hear hereafter: But to manifest the truth of our Observation before propounded, we have examples of other hypocrites, 
1. By Scripture.  who were of the same disposition: First, in those sergeant Visitants of David, In mine adversity they rejoiced and gathered themselves together: 
Psal. 35.15, 16.  So we read it; but the word in the original signifies, in claudicatione mea, In my halting they rejoiced; which is 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a. Heb. 12.13.  applied to the soul sometimes, as well as to the body: and so may signify as well the evil of sin, as that of punishment. David being put upon hard adventures, by Sauls persecution, sometimes was subject to haltings, that is, to failings, and the discovery of many infirmities: These, when some heard or saw, they gathered themselves together, and rejoiced at it, made themselves merry with it, though they would seem to him to be very sorry; and coming to visit him, would tear their clotheses, and express much grief; as Tremellius understands the words. But now, who were the men that did thus? The next Verse tells you that, Hypocritical mockers at feasts, that is, men indeed that dissembled much religion, but were but stark hypocrites, the good fellows of those times, that had many jovial and merry meetings; and when they were assembled together, they dealt with David, as the Philistines did in a like case with Samson (sent for him to make them sport) made him, and his infirmities, his haltings, their Tabletalk; mocking, and making jests upon him: Hypocritical mockers at feasts. And this David having former experience of, he fears and prays against in another place: I said, Hear me, 
Psal. 38.16, 17.  jest my enemies rejoice over me; when my foot slippeth, they magnify themselves against me: For I am ready to halting, that is, 
Ainswor. in locum.  to show my infirmities, in my trials and afflictions. And upon this ground he enforces his supplication, for strength and grace; because his hypocritical enemies would vaunt, insult, and triumph in his failings. The Prophet Jeremy had experience of the like in his times; 
Jerem. 20.10.  They waited (saith he) for my halting; peradventure he will be enticed, and we shall prevail against him, etc. There were some that watched the Prophet, to see if they could catch him in some untruth; and to this purpose, they laid baits to entice him, and snares to entrap him, that so they might have occasion to insult over him, that Jeremy himself was taken napping, as well as others: And who were the men that did thus watch him? All my familiars (saith he) the men of my peace; hypocrites, that would come to inquire of him, what was the word of the Lord; Report, say they, and we will report it: False Prophets would come to him, pretending they waited upon him, and depended upon him, as a true Prophet of God; but the truth was, they waited for his halting, that so they might triumph over him, that he was as much overtaken as themselves: which argues, That Hypocrites, however seemingly good, yet secretly they take delight and contentment in others infirmities, or sinfulness; 
2. By reason.  which being a naughty disposition, and a devilish, you may wonder it should be incident to any reasonable living man: we will therefore see the grounds hereof.  
First, 
1. Reason, comfort in company: for it is  a corrupt heart finds comfort in company: It is true of sin, as well as of misery, Solamen miseris socios habuisse. It is not so with good hearts; they care not how many companions they have in good, how few in evil, either of sin or punishment: Let thy hand, I pray thee, be against me, and against my father's house: as for these sheep, what have they done? Contrarily, the Harlot having her own child dead, would be contented to have her neighbours to be dead too; this would be a kind of comfort and contentment to her. Just so it is in sin with naughty hearts, they comfort themselves in others sinfulness; and they have it from their father the Devil: So soon as he had sinned, and was hurled down to hell; his next work was to entice man, and make him sinful, so to make him also miserable: But what comfort can a man take in wicked company?  
1. 
1. A foil to his seeming goodness.  It will make a foil for his seeming goodness; others badness, opposed against his goodness, makes him seem better, as his goodness makes others to seem worse: as black and white opposed, make each other appear more eminent in their kind: A Sunburnt face is white, compared with a Blackamoor. The Pharisee was a Saint to the Publican: And this was the very intent of the Pharisee, to bring in these examples of the grossest sinners, to make himself seem more gloriously virtuous. Abraham's faith was sublimated and exalted, by the infidelity of those times: The chastity of Lot was more orient, that, like a precious pearl, it lay in the dunghill of filthy Sodom: As their sin was aggravated, and, if I may so say, magnified, by the opposition of Lot's chastity. An hypocrite, such as this Pharisee was, 
Animal gloriae.  is a vainglorious creature, seeking by all means to magnify himself; and therefore glad to fetch lustre to his seeming virtues from others vices: Yea, Genus virtutis est, 
Salvian.  esse minus vitiosius, says one; It is held a kind of virtue and honour in bad times, to be less vicious: And with simple judgements, he passes for a just man, that is no extortioner, or oppresour; he very chaste, that is no gross adulterer: This the hypocrite knows; and therefore if he can produce examples of affirmative or positive illness, supposes he shall found the honour, at lest of a privative or negative goodness.  
2. If he cannot attain this, 
2. A cover of his badness.  to get a colour to varnish his seeming goodness, yet to found a cover for his own badness will be a comfort: He is not now without an excuse, to extenuate at lest his own known badness: I am a sinner indeed, but not so bad as such and such; not as other men are, extortioners, adulterers, etc. men of good note, and better parts, have done worse than ever I did: I am no extortioner, I thank God; I am no adulterer: and this is the common plea of ignorant people, I thank God, I am neither whore nor thief, as such and such are; and so please themselves, and comfort themselves, that they are not so bad as others are: and this is the use they make of others badness.  
3. This gives them hope of a good condition, 
3. A ground of vain hope.  notwithstanding their wicked lives: they hope they may be saved as well, yea before others, that are worse than they in some particulars, especially if they be men that have had the reputation of godliness. David committed adultery and murder, Noah was drunk, so was Lot, and incestuous; many professors now are worse over-seen than they are, they thank God: yet these men were (at lest hoped to be) saved; they lived and died Gods children, and why may not they do so with lesser sins? This is the common delusion of ignorant men; If they be not saved that are no extortioners, no adulterers, etc. what will become of those that are? they hope to scape as well as they.  
4. 
4. A cloak of shame.  This will serve to alloy the discredit, and shame of their own wicked courses; singularity in sin makes men more remarkable, and so more infamous: community either makes it esteemed no fault, or no crime; Incipit esse licitum, quod incipit esse publicum, That gins to be accounted lawful, which gins to be public: And that ceases to be shameful, that most or many do. For this cause a sinner desires to infect others, if he can, or at lest is glad to found them infected, to qualify his own shame.  
5. 
5. Fellowship in misery.  Lastly, if in none of these he can take any comfort, yet in this he will, that he shall not be miserable alone: This we hear desperately out of the mouths of wicked men, If they do go to hell, they shall not go alone; company good store: Miserable comforters are they all; yet such comfort the corrupt hearts of men (as the Devil himself also does) suck out of the falls and sins of other men: And this is the first reason of their joy in evil.  

2. Reason, Envy.  Another reason is, that secret envy, which is the attendant of hypocritical pride: Do you think the Scripture says in vain, 
Jam. 4.5.  the spirit that is in us lusteth after envy, saith Saint James? There is in every proud heart a portion of envy, the nature whereof is, as to grieve at others good, so to rejoice at others bad; whether of sin, or misery: The ungodly shall see it, 
Psal. 112.10.  that is, the prosperity of the godly, and it shall grieve him. Now this is certain, He that grieves at another's good, will rejoice at his hurt or evil: And this is as true in moral good or evil, He that envies, and consequently grieves at another's virtues or goodness (as every hypocrite doth, he would have none thought virtuous but himself) will certainly be glad, and much please himself with others badness; because (as we said) this adds a lustre to his seeming virtues. A proud man cannot endure a competitour in goodness: The Pharisees did all they could to engross the name and honour of knowledge and religion to themselves; and therefore, when our blessed Saviour was deservedly raised and magnified by the people above them, his honour was the object of their envy, & the matter of their torment and vexation: And when they had procured him to be put to death, how did they rejoice and insult upon him! The like may be seen of Josephs brethrens, Gen. 37.  
A third and last reason is, 
3. Reason, hatred of goodness.  from a secret hatred of goodness, however he may seem to love and favour it. An hypocrite, what shows soever he make, yet loves not goodness; not in himself, much less in others. The appearance indeed he loves, because it brings him credit in the world; but he receives net the truth in the love of it: 
2 Thes. 2.  Yea, secretly he hates it, and hates to be reform, as the Psalmist speaks; and no marvel: for he hates God, though perhaps he doth not perceive it. Now this is a rule, As Love and Hatred are contrary affections, so they have contrary objects: Love good, and hate evil; or love evil, and hate good. Again, as they that love good in themselves or others, cannot but joy and delight in beholding it; so they that hate good, cannot but rejoice in the evil of others. A good man is pleased as well with others good, as his own: An evil man not less with others illness, than his own. Love (saith the Apostle) rejoices not in iniquity, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rejoiceth in the truth, 
1 Cor. 13.6.  or with the truth: Love (saith he) envieth not, it swelleth not, 
Ver. 4.  it vaunteth not itself (over others infirmities) it behaveth not itself unseemly: but Hatred envies, swells, or is puffed up, vaunts itself, and behaves itself unseemly; and thereupon rejoices in iniquity: These are the grounds of the point.  
And now we come to make some Application 
4. The Application, and that  of this Doctrine to ourselves; and we will (for better method and memory) reduce all we have to say to two heads: 1. The discovery of many for hypocrites, by the wrong uses they make of others infirmities, or sinfulness. 2. The directions to the right uses that we should make.  
The first use hereof is, 
1. For discovery of manifold hypocrisy, as  to use it as a light to discover a world of hypocrites, who by several ways do manifest this naughty and cursed disposition, to rejoice or take delight in others badness; and they are of many sorts: We will note some:  
First, such as, from the sight and knowledge of others sins, take occasion to harden themselves in their sinful courses, and to strengthen themselves in their wickedness; comforting themselves in the company of others, and perhaps those of the better sort, as they are reputed; and so settle themselves upon their dregss, as Zephany speaks: Why (say they) many of the best of God's children have been subject to their faults and infirmities; done as bad, or worse perhaps than we, and yet were saved: Noah, David, Lot, and others in our own knowledge. But to discourage this conclusion, we propound to such a threefold consideration.  
1. The difference between them and their copy: For, 1. they sinned of infirmity, these men of deliberation: They did not look at the examples of others that fell before them, to fall after them, which these men do: They purposed, resolved, swore they would keep God's commandments; so did never these: therefore theirs were sins of infirmity, these of presumption. 2. They sinned, but they repent, and proportionably to their sin; David watered his couch with his tears; Peter wept bitterly; did not, as these men do, comfort themselves, and put of sorrow, with examples of others fall. And, 3. they sinned, but not after repentance; Noah drunk but once, etc. these never repent; or if they seem to do so, it was but in hypocrisy, as the continuance in their sin, by others examples, doth demonstrate.  
2. The issue and success of those sinners, whom they presume to follow: They sinned, but they smarted sound; none so sharply out of hell: David had not only the sword threatened without, but had his bones broken within, Psal. 51. If they knew how dear they paid for their sins, they would be loath to buy the pleasure at so dear a rate; content not therefore yourselves with this poor comfort of their examples.  
3. This would also be considered by such men, that this is a most fearful perverting of the Scripture, and the providence of God, in suffering others to fall before our eyes, to their own destruction, as the Apostle says some men do; and amongst all the uses that God intends therein, this is the worst and most dangerous: For if we ask, Why did God suffer his children heretofore to fall into foul and scandalous sins, and record them in the Scripture? One of these three may be said: First, for admonition; These things were written for our admonition, that we should not lust as they lusted, 
1 Cor. 10.11.  nor murmur as they murmured; let him therefore that thinks he stands, take heed jest he fall. Secondly, for comfort, that those that fall by infirmity, or otherwise, might have a ground of hope to rise again; Who should ever rise, if they had not fallen? How apt are men, through their own corruption, and the Devil's temptations, to despair? None of God's children ever fell so low, so foully, would he say: Yes, Paul was a persecutor, etc. and received to mercy, 
1 Tim. 1.16.  that God might in him show an example, as of human frailty, so of God's mercy: Or thirdly, God in his providence suffers these falls, in former and present times, to make stumbling blocks for some, whom he purposes to destroy, to keep them from coming into the way of godliness; and so from the end, to which it leads, eternal life: It's certain, many do stumble at this stone, and rock of offence, the fall and failings of God's people; and are either set at a stand in the profession of Religion, as the people stood still at Asahels' carcase; or else turn quite bacl again, as if that were not the way, which such men walk in; who fall many times more heinously, more scandalously than mere natural men: They will not in sad and serious manner profess, because some profess Religion, and are not; Woe be to them, by whom the offence cometh: but woe also to the world, because of offences; woe to the giver, and woe to the taker of offence. The way to heaven is a narrow and a strait way, and besides, slippery; he is more than a man, that falls not sometimes, having so many stumbling blocks laid in his way by the flesh, the world, and the Devil: but there's no other way but that. Now were not he a mad man, that would refuse to walk a slippery way, suppose over ice, seeing there is no other way; because he sees many slip before him? Yet he is worse, who seeing his neighbour down, will not step over him, but purposely stumble, and fall with him; and than pled his example, to excuse his own falling: Thus do many men comfort themselves in the falls of others; and these are the first sort.  
Secondly, another sort of hypocrites are those that, from the sight or knowledge of others sins, take occasion to vent their gall against Religion, and the profession itself; to lay all the fault upon that, and to insult over the whole number of them that profess it; This is their Religion, These are your Professors, your Holy ones, thus they do such they are all: Fie upon this Faction; as sometimes they said of David, Fie upon thee, fie upon thee, we have seen it with our eyes: Or, as some said of Saint Paul, the ringleader of the Nazarenes, as one called him: Away with him, away with him, it is not fit that he should live: But to cool this heat a little, consider,  
1. What hard measure these men exact of their brethrens, over they do of themselves; they will not allow them common, and human infirmities: Their brethrens must live like Angels, themselves like Devils; and yet be counted honest men.  
2. What inequality, if not iniquity is this in judgement? What partiality in judging? They can allow men of their own confederacy, many gross, not infirmities, but crimes: Some drunkards, some whoremasters, and what not? yet they hear, honest men, good neighbours, only they have their infirmities: But if a professor of more godliness slip, and catch a fall (as who lives, and sins not) his infirmities are made crimes; and himself proclaimed an hypocrite. Had these men lived in David's time, and seen his grievous falls, he should have heard, Hypocrite, and Counterfeit; and this is your holy David, etc. and so he did from some, no doubt: The drunkards made songs of him, perhaps for those or the like infirmities.  
3. But what uncharitableness is this, to condemn all for one? There was a Cham in Noah's family, an Ishmael in Abrahams, an Absolom in Davids, a Judas in Christ's; shall any be so rash to say, They were all such? A gross falsehood; all are not such: There are many (blessed be the grace of God) that shine as lights, in the midst of a crooked and perverse generation. Many, whom the Devil himself (except but common infirmities) cannot accuse justly of any scandalous sin.  
4. What hypocrisy is this, to lay the faults of professors upon Religion; yea, that Religion which themselves profess, at lest in show? For Papists to censure thus of our Religion were somewhat tolerable; but for Protestants thus to fly in the face of their own Religion, what heart can hear with patience? They know, Religion allows or teaches no such thing: The grace of God, that brings salvation, teaches us to deny ungodliness and worldly lusts, etc. The commandment is holy, and just, and good; though in the best profession some have their infirmities, and some indeed be hypocrites: And the truth is, this man that thus strikes at the head or heart of Religion, through the sides of some weak professors, discovers his own hypocrisy: For if he did not hate Religion (in the power of it) he could not thus insult and rejoice in the shame of that, which yet he would seem to honour.  
Thirdly, another sort are those, who take occasion from men's sins, to insult over them, to scorn and despise them, as here the Pharisee did; God, I thank thee, I am not as other men, etc. It's strange to see how superciliously some (perhaps more civilly honest men) do carry themselves towards those, who are more scandalously sinful, whether presumptuously, or by infirmity. How do they entertain high thoughts of themselves, and their own goodness, in comparison of those? How highly they overlook them? how big they speak? how scornful? how reproachful? like this Pharisee here, This Publican, and those others elsewhere; This people that knows not the Law, are cursed: Or those their predecessors of old, Stand farther of, I am more holy than thou: I thank God, I am not as other men are, etc. To let out this swelling impostumated pride, I would propound these few considerations:  
1. This is no great matter to boast of; an hypocrite, an heathen, a reprobate may be no extortioner, not unjust, no adulterer: Many such have been among the Gentiles, as civilly honest as they.  
2. This is but a negative kind of goodness, that is not to be better, but less ill than others; which is indeed a positive kind of illness, though in a lower degree: but to be less ill, is not to be good; unless to be ill, be to be good. And if he may be accounted good who is less ill, there are scarce any bad upon earth; none almost so bad, but he may found worse, if not here, yet in hell: Cain and Judas might prove to be good and honest men, for no doubt there were some worse than they. Nay, I dare be bold to say, there are many better than this negative man in hell; there are some, who not only were no adulterers extortioners, etc. but chaste, and charitable, and have done many good works in appearance: and therefore this is but a poor matter to boast of; not so bad as others on earth, not so deep as others in hell.  
3. This may come from restraining, not from sanctifying grace; and what is a man the better for that? A Lion in a chain cannot range and devour, as he would do: The Devil himself, that roaring Lion, is held in the chain of God's Almighty providence, that he cannot do the mischief which he would. Their nature is never the better for that: Thou art no extortioner, no adulterer; perhaps thou wouldst, but durst not, but couldst not: Is this a thing to boast of?  
4. But grant all this, yet who may they thank for it? not themselves, not their own better nature, or disposition; but God that hath chained up their corruption, and let lose others to their own hearts lusts. If others be so and so, they are to be pitied, not scorned: If any man be not so, he aught to be the more thankful, not proud and scornful; Who made him to differ? What hath he, that he hath not received? Why than doth he boast, as if he had not received it?  
5. Yet see the hypocrisy of men discovered: I thank God, says one, I am not an extortioner, not an adulterer, etc. What great matter is this? All men are not extortioners, or adulterers: Some have another lust predominant their vein lies another way: One man hates adultery, but loves drunkenness: Another hates prodigality, but loves covetousness: Say than, thou proud Pharisee, I am no slanderer, or detractor from other men's credit; I am not proud: but that thou canst not say: Thou art not like the Publican indeed, for he, though a sinner, was humble; thou art a sinner, and proud. Several men have several ways to spend and vent their lust; all are damnable: Boast not than, I am no adulterer, when thou art a blasphemer, or covetous, or proud, etc. that is palpable hypocrisy.  
A fourth sort of hypocrites are such, as delight, and are glad to see or hear, or perhaps to tell and blaze abroad the faults and falls of others. Some have itching eyes, desirous to see or know: Some have itching ears, tickled and contented to hear the worst reports, especially of professors; and itching tongues, that please themselves in raking in the infirmities of other men: Tell-tales, that like Pedlars go up and down from house to house, and open their packs at every door: Did you not hear what such a one hath done? I am sorry to speak it, I pray tell nobody; when secretly he is glad, and desirous all should know it. Such a fellow was that cursed Cham, who could not satisfy his wickedness to see, but must needs run and tell his brethrens of his father's nakedness; whereas his brothers took no delight to see it; therefore they went backward, and threw their garments over it, to show how displeasingly they heard so vile a report of their father. 
2 Sam. 21.8.  Such an hypocrite was Doeg, who (forsooth) was detentus coram Jehova, detained before the Lord at Nob, whether with conscience of the Sabbath, or some vow, it matters not; yet in the next Chapter, turns Informer against David: I saw the son of Issai coming to Nob, & ●. This he did, either to flatter, and humour, and curry favour with Saul; or to vent his secret spleen and malice against David, whose virtues were more eminent, and whose fame eclipsed his. But David brands him for a stark hypocrite for his labour, and for a lying fellow, though he spoke but the truth: Why boastest thou thyself in mischief, 
Psal. 52. 1.&c.  O thou mighty man? Thy tongue deviseth mischiefs, like a sharp razor, working deceitfully: Thou lovest evil more than good (for all thy fair pretences of devotion) and lying rather than to speak righteousness: Thou lovest all devouring words, O thou deceitful tongue. Why (might some man say) Doeg told nothing but the truth; why than is he thus complained on? Why? because he spoke the truth with an ill mind, in an ill manner, boasting and insulting over David's infirmity, as if he were glad of this advantage, to ingratiate himself with Saul, and to do David a mischief: Such Doegs there are too many now, Hypocritical mockers at feasts (as David calls them) trencher-flies, who fall upon the sores of those that profess godliness; to please some, to whom they know such news will be welcome: men notwithstanding that seem sometimes very pious and devout, holy with the holy: this secret delight, to hear or tell others infirmities, discovers them for hypocrites; and these are the fourth sort.  
Another sort are such as envy at others goodness, or credit thence arising: Some preach Christ out of envy, said the Apostle; and how glad were they to spy out the failings of those that preached in sincerity? Now this is certain, He that is envious at others goodness, will rejoice, or be much pleased with his badness. Paul was of another disposition; Notwithstanding, whether in pretence, or in truth, 
Phil. 1.18.  Christ is preached, and I therein do rejoice, and will rejoice. Good men desire all men were as good, yea better than themselves; this they pray for: I would to God (saith Moses) that all the Lords people could prophesy. I would to God (saith Paul to Agrippa) not only thou, but even all that hear me this day, were altogether such as I am. To conclude, see you a man proud, vainglorious, and consequently envious? certainly, that man cannot but take delight in seeing and hearing others badness: Envy feeds itself upon others evils; it is as pleasant to him, as his meat and drink. But to alloy this cursed disposition in them all, I propound but these three things to their consideration:  
1. This argues, that they are destitute of all true Christian charity, and love of their brethrens; Love envieth not; love rejoiceth not iniquity, it's own or others: That man that should see his very enemy fall, and break a leg or an arm, etc. and rejoice at it, were a beast, and no man. But he that shall see his brother fall into sin, and break not a leg or arm, but the neck of his soul, if I may so say, and make himself and others sport with it, hath put of man, and put on Devil. The Devil indeed rejoices at the falls of men: As there is joy in heaven for one sinner that reputes; so, no doubt, there is joy in hell for one penitent that relapseth. I may allude to Saint James: 
Jam. 3.14, 15.  If you have bitter envying and strife in your hearts (which will certainly 'cause rejoicing at others evil) glory not, and lie not against the truth. This wisdom (or folly rather) descendeth not from above, but is earthly, sensual, devilish.  
2. As they have no love of their brethrens, so nor any love of God (what ever they may pretend) that can rejoice in his dishonour. Nothing more dishonours God, than the scandalous lives of professors; and canst thou rejoice in that which grieves and dishonours him? Can any good child sport himself in his father's disgrace? I will say to thee, as Paul to Elymas the Sorcerer, Thou child of the Devil, thou enemy of all righteousness; what ever pretence or profession thou makest.  
3. This is enough to discover such for hypocrites; what show of love to Religion soever they make, they do indeed hate it: 
Psal. 50.  God himself challenges such, To the ungodly (saith God) what hast thou to do to preach my Law, and to take my Covenant in thy mouth; whereas thou hatest to be reform? Wherein (might he say) do I hate to be reform? Mark what follows; Thou sattest (in the seat of scorners) and spakest against thy brother, and hast slandered thine own mother's son: Thou takest delight to be speaking of thy brother, things either true or false, it matters not; and this concludes thee for an hypocrite. Not sound member of the body can delight itself in the disease or dishonour of a fellow-member: If one member suffer, 
1 Cor. 12.26.  all the members suffer with it: if one member be honoured, all the members rejoice with it. Let these things be considered; and so we proceed to the second use.  
And that is for direction, 
2. Directions, what use to make of others ●alls.  how to stand affected at others badness, and what uses we aught to make, if (at lest) we will approve our hearts either to God or men, or ourselves to be sincere. To insult and be glad at others badness, that they are worse than we, is a sign of a naughty and hypocritical heart: What than is to be done in such a case? We cannot but see daily the out-flyings of other men's corruptions, into many foul and scandalous sins; and what use worldly men and hypocrites make thereof, to triumph in their falls, we have heard already; which being considered, let us see what use we aught to make: We will reduce all to these four heads; 1. To humble us, 2. to make us thankful, 3. to make us, pitiful and mournful, 4. to make us watchful.  
1. The first use we should make, is to humble us, 
1. Humility.  consideration of our common frailty. It was a Heathen man's advice, When thou beholdest other men's infirmities, reflect upon thine own heart, and ask thyself, Numnam ego talis? Did I never commit the same, or the like as bad? Yea, the Apostle infers all meekness to be used to all men, upon this very ground: 
Tit. 3.3  For we ourselves were sometimes foolish, disobedient, serving divers lusts, etc. Or, if not so, yet ask once more, May I not be so? May I not fall as foul as he? Have I not the same nature? the same corruption? even this consideration the Apostle also urges; 
Galat. 6.1.  If any man be overtaken a slip or infirmity, you that are spiritual, restore him with the spirit of meekness, considering thyself, jest thou also be tempted. That sin (as well as misery) may befall every man, that doth befall any man: Yea, we should be so fare from insulting and rejoicing at it, that we should tremble at their fall, & at the justice of God in suffering it. To be given over to a man's own heart's lusts, is one of the most fearful judgements that can befall a man: 
Psal. 81.12.  So I gave them up to their own hearts lusts, and let them follow their own imaginations; as if he knew not how to punish them worse. To punish a man with sinning, is the worst part of punishment. Now all God's judgements aught to be trembled at, much more the greatest. If we see a man suddenly struck dead by the pestilence, or other disease, 
Acts 5.11.  we are amazed, and tremble at it; how much more aught we to do so, when we see a man struck down with sin? And that the rather, when we consider, that it might have been our case, having the same nature, the same desert in both? we have as great sins to provoke God, to let our corruptions lose, to shame both ourselves and our profession: 
Rom. 11.22.  Behold the goodness and severity of God, as the Apostle in a like case: Goodness to thee, severity to them that fall; mercy to thee, justice to them: and when thou beholdest, be humble and tremble. Tremble, I say, at his severity to them, and his goodness to thee, if thou continued in his goodness; otherwise (mark what follows) even thou also shalt be cut of: shalt be let lose, and fall as foul as they. Thou wilt say than (to allude to the Apostle) They are fallen, but I stand upright: 
Ver. 19  Well, they are fallen by unbelief, unthankfulness, or some other sin, by the justice, and just judgement of God; and thou standest by faith (if so be thou hast faith) be not highminded, but fear. If God spared not them, take heed jest he spare not thee. And that is the first use to be made of others falls.  
A second is for thankfulness, 
2. Thankfulness.  that we are not so bad. The Pharisee supposed right, had he but proceeded right; had the manner been suitable to the matter, no man could have spoken better. It is worth abundance of thankss, that we are not as other men are, etc. as hath been largely proved in the former point: we will but borrow the remembrance of the chief heads, to quicken the exhortations, and than proceed to another. There is great reason we should say (with a more humble heart than the Pharisee) God, I thank thee, that I am not as other men are, not an extortioner, etc. I know not whether is the greater mercy, 
Omnia peccata sic habenda tanquam dimittantur, à quibus Deus custodit ne committantur. August.  to forgive a sin, when it is committed: or to prevent a sin from being committed: I will not dispute the case; but propound the reasons of our thankfulness.  
1. If we consider the spawn and seed of corruption, which lies bedded in our hearts, waiting but opportunity to break out into the same enormities; there is not the vilest sin that ever was committed, but we might and should commit, did not God in much mercy restrain us. We admire and wonder at others badness; we need not, if we consider the root from whence it proceeds: but rather wonder we are not as bad, and admire God's goodness we are not. It is, we said even now, one of the greatest judgements of God, to let corruption lose upon a man, and to deliver him into the power thereof. It is consequently one of the greatest mercies, to have it chained up from breaking out: and therefore say humbly, God, I thank thee, etc.  
2. In regard of the issues and consequents of sin committed, which are manifold and grievous miseries, which our eyes have seen overtake men for their sins which they have committed: A wounded spirit, broken bones, as David calls them; sorrow, sickness, poverty, ignominy, shame to themselves, friends, profession, and religion itself; death temporal, yea, and perhaps eternal: from all which we are freed, by being kept from their sins. Consider but what they would give to be innocent again, if possible; and think what a mercy it is, to be kept from their sin, and their misery: and than go and bless God, and say, God, I thank thee, etc. we cannot but stand amazed, that many, and they in our opinion and their own, godly, learned, wise, etc. have fallen into so many great and foul sins, to their own shame, sorrow, misery, and the scandal of religion, etc. Why are not we fallen into the same pit? Are we better than they? Nothing at all: It is the grace of God that makes this difference between us: Blessed be God, and his grace for his mercy. O than, do not insult over men wounded, and fallen at our feet, do not rejoice at them, but, with all humble thankfulness, adore and bless that grace that hath preserved us from falling.  
But it is not enough not to rejoice or triumph at the falls of others; 
3. Compassion or mourning.  it is also a duty required to mourn with them, and for them: This I am sure, was the practice of holy men heretofore; 
Psal. 119.  so did David, I was grieved to see the transgressors: Mine eyes gushed out with rivers of tears, because men keep not thy Law. So did Saint Paul, in a case of a scandalous sin, 
2 Cor. 2.4.  by the incestuous person: Out of much affliction and anguish of heart, I wrote unto you with many tears: 
Phil. 3.  Some walk (saith he) of whom I have told you before, and now tell you weeping, etc. And there is very good reason for it: for  
1. Otherwise thou art like to fall into the same, or another sin as bad, and as scandalous. Into the same, first: For nothing better to preserve a man from the infection of other men's sins, than to be grieved and mourn for them: This kept just Lot from the hurt of Sodoms sins, living amongst them, 
2 Pet. 2.  that he vexed his righteous soul, in beholding their unclean conversation. Upon this ground the Apostle told his Corinthians, that a little leaven would leaven the whole lump; even infect them, that had not sorrowed for the sin committed by the incestuous person: Or if thou escapest the same, it is just with God, to let thee fall into another sin as bad and infamous; because thou dost not compassionate and mourn for others sins, much more, if thou in the lest manner rejoycest at his fall: The unmercifulness and scorn of men is sometimes thus requited. What Solomon says of an enemy, 
Pro. 24.17.  may very well be applied to this purpose: Rejoice not at thine enemy when he falleth (into misery, or sin) neither let thine heart be glad, when he stumbleth; jest the Lord see it, and it displease him, and he turn his hand from him, upon thee; and suffer thee to fall into the like, or as bad a sin, to found as little mercy and compassion, or as much scorn and contempt, as thou hast showed to thy brother. I doubt not, but this hath overtaken many of God's children; they have been let go, to fall: because they have not pitied and mourned with others that have fallen by them. God cannot endure that men, subject to the like infirmities, should be proud and insult, or be merciless and pitiless towards others; and therefore oftentimes pays them in their own coin.  
2. But if not so, yet thou shalt be guilty of others sins, for which thou hast not mourned; much more, if rejoiced at it. The Apostle charges his Corinthians for a double fault in this kind: one, 
1 Cor. 5.2.  that they did not mourn for that scandalous sin; another, that they were puffed up, swelled against him, insulted over him: and this made them double guilty of his sin. Contrarily, when they had mourned for that sin, he gives them their acquittance; Behold this very thing, that ye have been godly sorry, 
2 Cor. 7.11.  what Apology it hath wrought for you: ye have showed yourselves free in this matter. It may seem a paradox, but is a truth; A man is guilty of all those sins of the times he doth not mourn for: but if he shall add, to rejoice at them, or take pleasure in them that do them, as the Pharisee did, he shall be double, yea triple guilty of them.  
3. And if guilty of the sin, liable to the punishment: Be not partakers of her sin, jest ye be partakers of her judgements, is a caution prescribed specially in the case of Babylon; but may extend to any nation, or particular persons sin. This was once proved on the contrary, in a common destruction, the mourners only were preserved: 
Ezek. 9.4.  Go (saith he) and set a mark upon the foreheads of all those that mourn for all the abominations committed in the city; and than smite the rest, and spare none: Let this be considered.  
The last use that we are to make upon the view and consideration of others falls and infirmities, 
4. Watchfulness, considering  is to be more watchful over our own hearts and ways. The Apostle makes the conclusion for us: 
1 Cor. 10 12.  Let him therefore that thinks he stands, take heed jest he fall: Not only their punishments, but their sins are written for our example, that we sinne not as they did. They are written for our admonition; they murmured, they committed Idolatry, they fell into fornication, they tempted; we are made of the same metal, subject to the same infirmities: Let no man therefore insult over their falls, upon conceit of his own strength; but let him that thinks he stands, take heed jest he fall. The like may be said concerning those, who fall into scandalous sins in our own knowledge: Consider thyself, jest thou also be tempted. This exhortation is very seasonable, To walk circumspectly, to walk exactly, especially to those, who make a more than ordinary profession of Religion, considering  
1. 
1. Our own frailty.  Our own frailty, even the strongest of us; we are made of the same matter, have the seed of the same sins in us: But when we see men fare better than ourselves so foully overtaken, how should we choose but tremble, and watch and pray against our own weaknesses? 
Neh. 13.26.  That place of Nehemiah is pertinent, Did not Solomon King of Israel sin by these things? yet among many Nations was there no King like unto him, who was beloved of God: nevertheless him did outlandish women cause to sin. Whence the Argument is strongly enforced: Did Solomon? Did David? Did Peter so stumble, and fall so foully and heinously? men of admirable wisdom, strength, and piety? who than may not fear to fall? If the Cedars of Lebanon were so shaken, so broken, how had the lesser under-wood need to look to their standing? If men of years and strength slip and fall, how had children need to look to themselves?  
2. 
2. The issues of such falls: for  Considering the issues ordinarily of the falls of those that profess godliness, the sinful example of a wicked man doth much hurt, but nothing to that of a Professor: For,  
1. 
1. It hardens some wicked.  This more hardens some that are wicked in their courses; Why the best men have their infirmities: nay, do sometimes as bad as we; Noah was drunken, David adulterous, etc. and yet good men, and saved.  
2. 
2. It grieves the godly.  This more grieves those that are good: Nothing wounds their souls more, than to see their fellow-brethrens fall so foully; Paul was grieved much for his countrymen the Jews that were not, nor would be converted; but more, I believe, for that sin and scandal of the incestuous person, who was a Christian.  
3. This more disgraces Religion, 
3. It disgraces Religion.  and consequently keeps men of from being religious: The very rumour and slander of the Primitive Christians, that they were incestuous, and adulterous, was a strong engine of the Devil to keep many from being converted, especially the civiller sort of the Heathens: They could not love that Religion that allowed (as they were told and believed) such monstrous iniquities. And at this day, what keeps the Turks and Jews from being Christians, but the wicked lives of many professing Christianity? Amongst us Christians, what withholds many Papists from converting, but the dissolute lives of many Protestants? Amongst us Protestants, what keeps many, otherwise civilly honest, from being altogether Christians, that is, truly godly, but the scandalous lives of some Professors? That Indian, laboured by the Jesuits to become a Christian, having asked, what became of the Spaniards when they die, and of his own forefathers; and being answered, that the latter went to Hell, the former to Heaven: replied, that he would rather go to Hell with his forefathers, than to Heaven with the Spaniards; and all, because he saw those barbarous cruelties committed upon his countrymen by the Spaniards: It cannot be (saith our Saviour) but offences will come; but woe to the man by whom they come: Woe to the world, because of offences; woe to the takers; woe, yea twice woe to the givers: It were better that a millstone were hanged about their necks, and they cast into the Sea, than that they should lay such stumbling-blockes in the way of others: O therefore be watchful, be circumspect, walk wisely towards them that are without; Give no offence to the Jew nor Gentle, nor to the Church of God.  
4. Lastly, this more dishonours not only Religion, 
4. It dishonours God most.  but God himself; when the Doctrine suffers, the Name of God suffers with it: It opens the mouths of wicked men, even against God himself. You may judge of Christ, by the lives of them that are called Christians, said Salvian of old. If Christ their Master were good, and his Doctrine good, these Christians could not be so bad: Therefore the Apostle seriously advises people to be exactly religious, 
Tit. 2.5.  jest the Word of God be blasphemed, as a teacher or allower of such things as are dishonest. And again, 
1 Tim. 6.1.  that the Name of God, and his Doctrine be not blasphemed: And to whom speaks he this? First, to wives, and they of the ordinary sort too: He would have them be lovers of their husbands, lovers of their children, sober, chaste, keepers at home, obedient to their own husbands, that the Word of God be not blasphemed, Tit. 2.5. Than to servants, 1 Tim. 6.1. Let as many servants as are under the yoke, count their own masters worthy of all honour, that the Name and Doctrine of God be not blasphemed. Alas (might some say) what credit or discredit can a poor woman, or a poor servant do to Religion? Yes, much either way: Therefore the Apostle Peter speaks of wives, that he would have them virtuous and pious, that their husbands which believe not, 
1 Pet. 3.1, 2.  might be won by the conversation of the wives. And the Apostle Paul speaks of servants, 
Tit. 2.9.  that they should be obedient to their own masters in all things, careful to please, not answering again, not purloiners; but showing all good faithfulness: To what end and purpose? that they may adorn the Doctrine of God our Saviour in all things. The poorest and meanest Professor that is, may do much good or much hurt to Religion; and therefore my exhortation and adjuration to you all, that profess Religion more than ordinarily, be you high or low, rich or poor, masters or servants, is, that you walk circumspectly, exactly, watchfully over your hearts and ways; and that the rather, because there be many observers, 
Psal. 27.11.  as David calls his enemies, that watch for your halting, and will rejoice to see even the meanest Professor slip or fall; and be ready to insult over not only you, but your Religion, your fellow-brethrens, yea in a manner, your God: I would have you therefore to abstain, not only from gross evils, 
1 Thessaly. 5.  but even from the very appearance of evil: Not only to be just, and faithful, and sober, and chaste, and true in all your words, promises, deal, but to carry yourselves so fairly, so openly, so clearly honest, and godly, that those that watch for occasions, may not have so much as the lest ground to fasten a suspicion on; but may be ashamed, and (if God please) be converted, or convinced, when they shall behold your blameless conversation: Do but thus walk, and you shall honour God, honour your fellow-brethrens, (be you never so mean) honour Religion; and Religion and God himself shall honour you here, and in the end crown you with glory and immortality. Amen.  
FINIS.   

VINDICIAE SPEI: SHOWING THE LAWFULNESS of doing Good out of Hope of Reward.  
Against the New Family of Love the Antinomians.  
As it was delivered in a Sermon, by D. C. Rector of Great Billing in Northamptonshire.  HEBR. 6.19. 
Which Hope we have as an Anchor of the soul, sure and steadfast, and entering into that which is within the veil.  
LONDON, Printed by R. Y. for Phil. Nevil, at the sign of the Gun in Ivy-lane. 1641.   

VINDICIAE SPEI. SHOWING The Lawfulness of doing Good out of Hope of Reward.  2. John 8. 
That we may receive a full Reward.  
THe Apostle having propounded an Admonition, to Circumspection, 
Coherence.  in the former part of this verse, (Look to yourselves) enforces it by a double argument, taken from a double danger, of a double loss; Loss of labour, (that we loose not the things which we have wrought,) and loss of reward; (but that we may receive a full reward.) These words than, are the second ground of enforcement, taken from the fear or danger of a second loss; And there are in it considerable, these three particulars:  
1. 
Division.  The thing expected, A reward.  
2. The degree of that reward, A full reward.  
3. The expectation of that full reward; that we may receive it; Look to yourselves, that we may receive it.  
Of the two former we have already spoken; 
Explication.  we are now to dispatch the last: And the words carry this meaning with them; As if the Apostle should have said, We (or you, for the copies differ) do expect to receive a reward, yea a full reward of our labour (and you of yours;) if you do not circumspectly look to yourselves, we, or you, or both, shall come short of our hope; and loose, if not all, yet at lest, some part of our reward; our reward shall not be so full as we expect; therefore I admonish and exhort you to look to yourselves, jest we and you, losing the things which we (or you) have wrought, loose also our reward: Look to yourselves that our expectation may not be frustrate; but that we may indeed receive, what we do so earnestly expect.  
The Conclusion hence resulting will be this: 
Observation. It is lawful to do Good in Hope of Reward: proved by  That it is lawful (if not necessary) for the best men, for their better encouragement in the service of God, to have an eye upon the promised reward: Or thus, Hope of reward is not altogether unlawful, in doing of our duty to God. This point, were it not for the ignorant clamours and presumptuous importunity of some, need not any great confirmation, the thing is so apparent, both in Scripture and reason: But that we may give satisfaction to them that doubt, or conviction to them that deny this truth; we will bestow some pains in making it good: and that  
1. 
1. The Promises.  By those gracious Promises of God made unto us in the Scripture; which, what else can they import, but a liberty and lawfulness at lest, to make use of them, to the best advancement of our performances? We instance in some: That to Abraham, is of this kind, to this purpose, Fear not, Abraham; Why? I am thy Shield, and thy exceeding great reward, 
Gen. 15.1.  Gen. 15.1. And that's another, I am God almighty, 
Gen. 17.1.  walk before me, and be upright, Gen. 17.1. As if he should say, Go on, Abraham, in thy obedience to my commands, fear nothing; and for thy encouragement take this my gracious promise, (which forget not to remember and make use of) I will be thy Shield to defend thee; and thy exceeding great reward, to recompense thee for all thy losses thou undergoest for my sake. Look often upon this promise, and be encouraged to go on cheerfully. That is a most pregnant place, Deut. 28. 
Deut. 28.1, etc.  where Moses lays down a Catalogue of Blessings promised to obedience; If thou shalt harken diligently unto the voice of the Lord thy God, etc. Blessed shalt thou be in the city, and blessed in the field, etc. To what purpose all this, if those people might not, in performance of their obedience, cast an eye upon them? Moses might have saved that labour both of repeating, and writing, and have barely propounded the will of God, and so have left them to choose whether they would obey, or no: As Kings proclaim their pleasure, without any promise of reward, (or particular penalty) at the subjects peril be it, if he refuse to yield obedience. But jest any should say, This was indeed a course fit for the pedagogy of the Law; Children must be drawn with sweet allurements, as they with a land flowing with milk and honey; but the Gospel gives more grace, and therefore, now, Love must supply the place, both of Hope and Fear. Take we some in the New Testament: Our blessed Saviour himself, the only Lawgiver, not only implicitly, in propounding blessedness to those particular virtues; but explicitly and plainly, Matth. 5.12. 
Matth. 5.12.  He provokes them to rejoice and be exceeding glad, in persecution, upon this very argument of our text; 
Luc. 6.35.  For great is your reward in heaven▪ So Luc. 6.35. Love your enemies, etc. and your reward shall be great, etc. Thus S. Paul 2. Cor. 7.1. Seeing therefore we have these promises, 
2. Cor. 7.1.  (to be the sons and daughters of God, cap. 6. last) Let us, (upon the sight of these Promises, and certain expectation of their performance) cleanse ourselves from all filthiness of the flesh and spirit, etc. And S. Peter treads in the same steps: Wherefore, 
2. Pet. 3.14.  beloved, seeing ye look for such things (a new heaven, and a new earth, according to his promise) be diligent, that ye may be found, without spot and blameless. I could be infinite in such parallel places; which (I say again) are all needless arguments, if so be we may not make use of them, by exerci sing of our Hope, to excite our diligence in those enjoined duties.  
2. 
2. The Command.  By the Commands of Scriptures, founded upon those promises, to exercise our Hope; How often, do we hear it in the old Testament; 
Psal. 42 5. 130.7.  Hope in the Lord; Hope in his mercies etc. Now what is hope, but the expectation of those things which God hath promised? Can a man expect them, and not hope for them? Can a man hope for them, and not look at them? Can he look at them, hope for them, or expect them, and not be provoked to those duties to which they are promised? we have one pertinent place for all, and that in the new Testament; 
1 Pet. 1.13.  it is S. Peter's: Gird up the loins of your mind (your fainting hearts) be sober, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and hope to the end for the grace (i. the glory) that is to be brought unto you at the Revelation of Jesus Christ: Hope to the end, or perfectly for that grace; and let that hope be the Girdle, to gird up the loins of your mind, etc. We must hope; therefore we may hope for a reward, etc.  
3. 
3. The instances of  By the many Instances, even of men regenerate, that did look at the reward promised: It is a general description of good and holy men in Scriptures; by their Hope, and expectation of the Promises: 
Luc. 2.25.  Old Simeon waited for the Consolation of Israel. Joseph of Arimathea looked for the Kingdom of God. 
Mat. 15.43. Heb. 11.10. Phil. 3.20 Titus 2.13. 2 Pet. 3.14. Rom. 8.19  Abraham looked for a City. We look for the Saviour, who shall change our vile body: Looking for the blessed hope, etc. Seeing ye look for such things, etc. Nay more; their hope is called, the earnest expectation of the creature, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies such an intense expectation, as men express, when they look for some longed for friend, and stand fixing their eyes, and thrusting them almost out of the holes of their heads; as if they would sand their eyes to meet them, whom they think too long in coming: Yea, if more may be, the Apostle hath another word, more emphatical, 
Heb. 11.13.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They saw the Promises afar off (by their faith) and embraced them, saluted them (so is the word) by their hope: They looked so earnestly for them, as if they had sent their hearts afore to salute them, which, yet they might not perfectly enjoy; In particular:  
1. Moses, a man of God without exception, & regenerate, 
1. Mose●.  (jest any might object: We deny not the use of these to men unregenerate, to draw them on, till Love may come in place) This Moses, (I say) as good as he was, was glad to strengthen himself from the Hope of Reward; He had an eye, 
Heb. 11.26.  (one eye at lest) to the recompense of Reward. If Moses so good and holy a man as Moses, had use, and it seems, need of this help; how much more we, who (boast we what we will) I fear come fare short of Moses' perfection. If any shall say (as some will) This was under, or before the Law; but the time of the Gospel, is a time and state of greater perfection: Take another,  
2. Those Christians whom S. Paul testifies of in this manner, You suffered with joy the spoiling of your goods: 
2. Primitive Christians. Heb. 10.34.  what ground of encouragement had they? did they if purely and merely out of the strength of their Love? hear on; Knowing that you have in heaven a better and more enduring substance. A man will not throw away foul water, (we say) till he hath hope at lest, of fair. Nor would they (I suppose) so joyfully have parted with their earthly substance, had they not had an expectation of an heavenly. But a weakness in them, to be checked, rather than allowed? mark what follows: he encourages them to it still; still to make use of their hope; Cast not away therefore your confidence, which hath great recompense of reward. 
Verse 35  But jest any should say, These were weaklings in the Faith, and not perfect in Love, I add.  
3. Adam in innocence: who certainly, 
3. Adam.  being created after the Image of God, was perfect in righteousness and holiness; and if ever man did, he might Love the Lord, with all his might, etc. yet even Adam (it seems) had need of the same helps; that we now have, the fear of punishment on the one side; In the day thou eatest, thou shalt die the death; and the Hope of reward on the other side, Do this, and thou shalt live; which was the tenure of the old covenant, as we all know: If Adam, much more we. If any yet shall say, Adams was but a natural love, but ours now is Supernatural; I add but one more:  
4. 
4. Christ himself.  Christ himself: the second Adam, both perfect and strong every way, and therefore (we may think) needed not such helps; as we do: yet Christ himself (I do not say, needed, I say) used this supportation of his Hope; and of reward set before him: The Apostle is plain, Who, for the joy that was set before him endured the cross and despised the shame. 
Heb. 12, 2.  Would we think Christ himself, so strong as he was, would use this Help, if it were not lawful to be used? Or shall we think ourselves stronger than he, that we can go without it? All which (to add not more) are a sufficient justification of the point propounded: But we have beside to confirm it  
4. 
4. Reasons.  By Reasons why it is lawful, yea useful for us so to do.  
1. 
1. Our weakness.  Our Weakness; which casts us upon a necessity of all the helps, that can be afforded us. It is true that S. John speaks, Perfect love casts out all fear; and he that feareth is not perfect in love▪ 
1. Joh. 4.18.  And it may peradventure be applied as well to Hope, Perfect love casts out all Hope; and he that hopeth is not perfect in love: I said, peradventure it may be applied to Hope; for I suppose, both Adam and Christ were perfect in love, and yet made use of their Hope: And we shall hear anon●, that even in heaven, the Saints both now Have, and ever shall have use of their hope: but grant it for the present, Perfect love casts out all Hope, and needs no help but her own: Than I assume, But no man living is perfect in Love; and therefore no man living but hath need of his Hope, to be assistant to the imperfections of his love: He that hopeth (I grant for the present too) is not perfect in love; But I assume again, We are not indeed perfect in love; and therefore we have need of hope: We know but in part, and therefore we believe but in part, and therefore hope but in part, and therefore love but in part; and therefore yield but a partial and imperfect obedience, Our Obedience is measured by the degree, of our Love, our love by our Hope, our hope by our Faith, our Faith by our Knowledge; which being but in part, causes an imperfection in all the rest: The truth is (however some presume, upon their strength) our weakness is such, that while, we carry about with us the old man, we must expect to go stooping a little to the ground; and support ourselves with these two staves, of Fear for the left hand, and Hope for the right hand, to stay up our Love from falling in the way.  
2. Our Humility requires as much: 
2. Our Humility.  that seeing God himself (who knows us better than we ourselves, and pities us as a father his children) allows us these helps; it is but fit, we should with all thankfulness make our use of them. When God had said, It is not good for man to be alone, I will make him an helper fit for him; had Adam, out of the confidence of his own strength, as being innocent, and free from all sinful concupiscence, refused so gracious a tender, I suppose it would not have been well taken: The Lord himself, of his own good pleasure, proffered Ahaz a sign; Ask thee a sign, ask it in the depth, 
Isai. 7. 11.&c.  or in the height above. And he returns peremptorily, out of a foolish modesty, I will not ask, neither will I tempt the Lord: But mark how roundly the Prophet takes him up, Hear ye now, O house of David, is it a small thing for you to weary men, but will you weary my God also? It is not Humility, but horrible pride and presumption to refuse and reject God's offers (upon what pretences of strength soever) and in a manner to scorn his helps, which he had never granted, but out of his infallible knowledge of our necessity. It is not good (says God) for Love to be alone, I will allow her Hope and (if need be,) Fear too, to be her helpers. It becomes than our modesty, in an humble sense and acknowledgement of our well-known weakness, to accept, and make use of our so graciously allowed Helper.  

Application four fold: For  And thus having sufficiently confirmed the point, that it is lawful, yea very useful for us to make use of our Hope, in eyeing the promised reward; Let us make it yet more useful to ourselves, by Application: It will yield us a  
1. 
1. Confutation of Antinomists, by  Confutation, of the conceited perfection of the New Family of Love, if I may so call them; who not less ignorantly than presumptuously, cry down this doctrine, that I have thus strongly confirmed; I mean the Antinomists, or, if you will, the Anomists of our time; who pretend, that they are so full of Love, that they scorn to be beholden either to Fear or Hope: They do nothing, they, either for Fear of punishment, or Hope of reward; but all out of pure and mere Love of God: Neither do they think a child of God, a regenerate man, aught to do any thing with respect either to the one or the other. For the fuller and clearer conviction of this their error, we proceed in this method and manner, First by way of Opposition of our former Truth to their error: Secondly, by way of Proposition of the many absurdities that will follow upon that opinion: Thirdly, by way of Exposition of the principal grounds of that their error.  
1. 
1. Opposing this Truth to their error: For,  Whereas they say, a regenerate man aught to do nothing out of Hope of reward, but all out of Love, which perhaps hath received warmth and strength from that common received position of some Divines, That a child of God should serve God, though there were neither heaven to reward him, nor hell to punish him: I answer;  
1. 
1. Love is not perfect.  It is one thing to say, what we should do; another what we do, or can do: The command indeed is, Thou shalt love the Lord thy God with all thy heart, etc. which if it were perfectly performed, might, perhaps, exclude the ●ise of Hope or Fear; but let me see that man that ever did so love God; that durst say, he did so; except the old Catharists, and insolent Papists, and these late upstart Perfectists: What? are these men more perfect than Moses? yet he had an eye to the recompense of reward: Are they better than S. Peter? I doubt not but he loved Jesus Christ as well and as strongly as they; and presumed upon the strength of that Love, as much as they can do, that though all men denied him, yet would not he: And yet you know how shamefully he denied his master, three times. But what? are they stronger than Adam in innocence? His love, though supported both with Hope and Fear, failed him miserably, as lamentable experience tells us: However, though they stick not, some of them with little less than blasphemy, to say, they are as perfect as Christ, Christed with Christ, etc. yet, I hope, they are not yet come to that height of pride, to think themselves more perfect than Christ: who for the joy that was set before him, endured the cross, etc. what strange presumption is this? Me thinks I see them like little children, that have newly gotten their feet; who, proud and confident of their own strength, refuse the hand of the Nurse; and will needs be going alone; till falls and broken faces teach them more wit. Certainly, this presumption of theirs, presages some fearful fall, to the disgrace of their Profession, and scandal of Religion; Let them but remember S. Peter, and I will say not more, but with Saint Paul, Let him that thinks he stands, 
1. Cor. 10.  take heed jest he fall.  
2. I add, Their argument is infirm and insufficient; 
2. If it were, yet Hope useful.  A Christian must do all out of Love, therefore nothing out of Hope; or expectation of reward. This is to make the Graces of God to fall out one with another, which sweetly do agreed; A good thing may be done in Love of God, and yet in Hope of Reward too: Hope and Love are not contraries, but , like a pair of twinne-sisters, the daughters of one mother, Faith: or rather subordinate, and therefore may well concur to the producing of the same effect; we may say, (as the Apostle of Faith) Hope works by Love, and Love works from Hope; as the Soul works by the hand, and the hand works from the Soul. And indeed, Love proceeds more immediately from Hope, than from Faith: These three, (this is their order) Faith, Hope, Love; Faith is the ground of things hoped for, and so of Hope; and Hope is the ground of Love, as Love of Obedience: Why than should Love thrust out Hope, her mother, from any influence into her actions? It is in Love, but yet by Hope.  
3. 
3. Hope shall never cease: confirmed by reason.  I say yet further, (ex abundanti) whether we ever shall be so perfect, as to do all our services to God, out of pure love, and nothing at all out of Hope; whether here on earth, or hereafter in heaven, is a disputable question. It seems probable we shall not; I give my reasons, but submit them to the censure of the judicious; They are these:  
1. Our Love of God, depends upon our knowledge of God, (ignoti nulla cupido) Our knowledge of God is only of his back parts, as himself calls them; which are such qualities, 
Exod. 34.6.  as have respect to us; The Lord is merciful, gracious, long suffering, etc. not such as describe him absolutely in himself, as he is Goodness itself: His Goodness absolute is only known to himself, and therefore only (so) loved by himself: I conclude than, we cannot Love him but with respect to his Goodness to us, which is the object of our Faith and Hope; and so not without some mixture of Hope; that's the first.  
2. 
Vide Aquin. 22 ae. q. 19 a. 6. c.  Self-love, (if moderate) is a natural Impress of God upon a man's Soul; and therefore (it seems) to make a man love any thing for it self, without some respect to himself, were to destroy man's nature: Praise the Lord, for he is good: why? for his mercy endureth for ever.  
3. 
Aquin. 12. e.q. 40. a. 7. c. Ames. Theolog. l. 2. c. 7. §. 2.  Love proceeds from Hope, as the effect from the cause: For there we Love a thing, because we hope to receive some good from that thing; we do not (properly and directly) hope in any thing because we love it, but only by accident, in as much as we believe, we are beloved of it: Hence it will follow, that we cannot love God, but because we first hope in him, as the Author of all our Good; and so hope will ever have Ingredience into our Love.  
4. This is certain, in the Judgement of the best Divines, that the Saints in heaven now have not lost their hope; they live in hope of the Resurrection of their bodies, My flesh shall rest in hope, Psal. 16.9. Not, 
Psal. 16.9.  nor after the resurrection ever shall loose their Hope; though there be some difference between our hope now, and than theirs and ours: For ours 1. ariseth from Faith, theirs from sight: 2. 
Faith & Hope how said to cease in heaven.  Ours is with labour and contention, theirs without all difficulty. 3. Ours is imperfect, theirs perfect. That received opinion of Divines, that Faith and Hope shall cease in heaven; 
Vide Ames. Theolog. Pemble Vindiciae. p. 198. & 199.  is not to be understood of the Essence, or substance of those graces; but of their imperfection, and manner of their use: Faith shall be perfected by Vision, and Hope by Fruition: We shall than see, what now we believe; and enjoy, what now we hope for. Yet shall there be still use both of Faith and Hope; in as much as there shall for ever be something that we shall never fully see; something that we shall never totally and together enjoy: the Infinite essence and Goodness of God, which no creature can comprehend: and the Eternity of Happiness, which no creature can at once and together possess; and therefore shall have use of Faith to believe the one, and Hope to expect the other; Those exceptions therefore of the Schooleman may be easily answered both concerning Faith and Hope; 
Aquin. 12. ae. q. 67. a. 3. c. Ibid. art. 4. c.  That because Faith is that whereby we believe what we do not see; and in heaven shall see that which now we believe, therefore it is impossible that Faith should remain. And again, because we hope for that which we have not; and in heaven, have in possession, that we now hope for, therefore it is impossible hope should remain in heaven; For I assume, against himself; But in heaven, there shall be always something which we shall not see; and something we shall not enjoy, (without any derogation to our happiness) unless he will deify the creature; therefore there shall be still use of Faith and Hope in heaven: And this may be illustrated by the contrary Fear of the damned; which fear being (contrary to Hope) an expectation of evil to come, though the Fear that now wicked men have of hell shall cease, when they once come in hell, fear being turned to present sense and feeling; yet they shall be tormented with the fear and expectation of the eternal succession of their torments, which shall be one of the worst pieces of their hell: So on the contrary side; 
The Devils believe and tremble. Jam. 2.19. Pemble ubi supra, p. 197.  though Hope in the Godly, in regard of the compliment of their Happiness, shall cease, being turned into fruition; yet in regard of the eternity of that fruition, their Hope shall be extended to eternity: and this shall be no small portion of their Happiness. His distinction between the fear of the damned, and hope of the blessed; that fear may better be in the damned, than hope in the blessed, because (forsooth) in the one there shall be a succession of punishments, and so there shall be a respect of futurition or time to come; and in the other, the glory shall be without succession, after a certain participation of eternity, in which there is neither time past, nor to come, but only present: I say, this distinction is not true, (as I suppose) because there is the same succession of Happiness in heaven, as of torments in hell; in regard of the creatures, who being finite, cannot infinitely at once enjoy their eternal happiness: God only being infinite and only eternally, at once and together enjoying his own happiness: But enough of that: I now rejoin; If there be, (as its probable) a continued existence of Hope, and we shall have always Hope attending upon our Love, it's as probable that Hope shall not be idle; but exercised often, if not continually, in viewing of its object, and that view cannot but excite our love to all holy obedience, and that for ever: If not, than hear—  
2. 
2. Proposing the many Absurdities of their opinion: For,  The many Absurdities that will follow if that opinion may be granted, that a Christian hath no use of his hope to encourage himself in the service of God.  
1. 
1. They make voided the Promises.  They vilify, yea nullify the Promises of God, made to us in Scripture, at lest in regard of a regenerate man: For to what end are the Promises made to our obedience, if, for the better and more cheerful performance of our obedience, we may not, by the eye of hope, look at them? To what purpose were Colours made, if the eye must be debarred the sight of them? or musical sounds, if the ear may not be permitted to hear them? etc. Take away the use of the Sense, and take away the object of that Sense: Take away Hope, and away with all the Promises.  
2. They cannot evacuate Hope; but all other graces will vanish with it: The Graces of God are like a Chain, 
2. Destroy all Graces: as  draw but one link, all the rest will follow; Add to your Faith virtue, etc. Take away Hope, and take away all.  
1. Joy; which (much of it) arises from Hope: 
1. Joy. Rom. 12.12. and 5. 2.  Rejoicing in hope. Rom. 12. 12. We rejoice in hope of the glory of God, Rom. 5. Lively hope— wherein ye rejoice, 1. Pet. 1. 3, 6. Yea the greatest and strongest part of our Joy springs from Hope; 
1. Pet. 1.3, 6.  That we might have strong consolation, who for a refuge, 
Heb. 6. 18.  have laid hold on the hope set before us, Heb. 6.18.  
2. Patience; which likewise is the daughter of Hope; 
2. Patience. Rom. 8.25.  If we hope for the things we see not, we do with patience wait for them, Rom. 8.25. called therefore the Patience of Hope, 1. Thes. 1.3. For joy set before him, 
1. Thes. 1.3.  endured the Cross, Heb. 12. 2. etc.  
3. Faith itself is likewise in danger; For though Faith 
3. Faith.  be the mother of Hope; yet Hope is the staff and strength of Faith; and were it not for Hope, Faith itself would soon languish: Sanguis fidei, spes. Hope is as the blood of Faith: 
Clem. Alexandr.  In the body, the blood is vehiculum animae; the chariot of the soul, the life running in the blood; take away the blood, and you take away life: so take away Hope, 
Hoc Ipsum quod Christiani sumus, fidei ac spei res est. Cypr. de Bono patiented.  and Faith will soon expire: and therefore it is that Faith and Hope are so often joined together in Scripture; That your Faith and Hope might be in God▪ 1. Pet. 1. 21 We, through the spirit, wait for the hope of righteousness, by faith, Gal. 5. 5. And we are said to be saved by hope Rom. 8. 24 as well as by Faith. Take away Hope, and take away Faith.  
4. Love also will not be long after, 
4. Love itself.  if you take away Hope; for Love itself (as I said) proceeds from Hope, as well, and more immediately than from Faith: This is their order, in regard of causality and generation, as the Schoolman calls it; Faith, Hope, and Love. Faith produces Hope, and Hope produces Love; Because we Hope to obtain those good things promised to, and believed by Faith; therefore we are moved to love him, that hath promised, and will perform them: Faith says (says devout Bernard) there are great and glorious things laid up for God's Saints; Hope says, 
In Psal. Qui habitat. 5.10.  they are reserved for me; Love says, I run to them and embrace them: Faith believes them, Hope expects them, 
Bern. de pass. Dom. c. 43. Quantum quis credit, tantum speral; quantum sperat, tantum amat.  and Love at last enjoys them: And this is true, Look how much a man believes, so much he hopes; how much he hopes, so much the more he loves. Love indeed proceeds both from Faith and Hope; but in a different consideration: From Faith, as Faith apprehends the mercy as present; from Hope, as Hope expects the same mercy as future: 
A resemblance of the Trinity.  Or rather, we may see some resemblance of the Trinity in the proceeding of these three Theological virtues one from another: Hope issues from Faith alone, as the Son from the Father: Love proceeds from Faith and Hope, as the Holy Ghost from both the other persons: Take away Hope than, and you destroy not only this Trinity, these three, Faith, Hope and Charity; but also the Unity of procession, and the very Essence of Love; as the joint isssue of Hope and Faith. In a word, Hope both breeds and perfects Love; we could not so love God for what he hath done, but for the Hope of what he will do; so that I may apply that of the Apostle hither; 
1. Cor. 15.19.  If we have Hope only in this life, we were of all men most miserable. Those than that stand so much for Love, to the vilifying, yea nullifying of Hope, will in the end prove in themselves a nullity of Love. Little Hope little Love: Not hope, no Love at all.  
5. 
5. All Obedience.  Lastly, (which they little think) all Christian obedience is thus endangered, or at lest, a great part of it: For take away Hope, even hope of reward, and what will become of all good works? 
1. Cor. 9.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chr●s. Tom. 5. p. 175.  Does not every reasonable creature work out of Hope? He that ploweth, ploweth in hope; and he that thresheth, thresheth in hope: The Soldier wars in hope of victory and spoil; the Mariner goes to sea, in hope of gain; and so of the rest. If you think this hope hath no influence into our Christian obedience; hear the Apostle; He that hath this hope; (to be like him) purgeth himself as he is pure: 
1. Joh. 3.3.  1. Joh. 3.3. And hear Saint Paul for both the parts of Sanctification; Seeing we have such Promises (to be the sons and daughters of God, 
2. Cor. 7.1.  in the end of the former chap.) Let us cleanse ourselves from all filthiness of the flesh and spirit; there's the first; Perfecting holiness in the fear of God; there, the second: Hope therefore is a special Principle of New Obedience, and that because, 1. of the excellence and difficulty of the object, 
Aquin. 12 ae. q. 40. a. 8.0.  which excite and sharpen diligence, and 2. also in regard of the delectation and delight, the proper issue of Hope, which furthers and quickens operation; as he well observes: They than, that cry down Hope, cry down (by consequence) all holiness and obedience. And now, I hope they will consider, they have brought the matter to a fair pass; that by taking away one grace, have subverted all; Joy, Patience, Faith, Love, and all Obedience. But we have more to say yet.  
3. The manifest injury they do to a Christian Soul, 
3. Despoil a Christian, of  depriving him of so necessary a furniture, as Hope is: we will express it by a double Metaphor; of a Soldier, of a Mariner.  
1. Of a Soldier by land; Our life is a spiritual, 
1. His Helmet.  and continued Warfare; There is a panoply, or whole-armour commanded to be put on, Ephes 6. Amongst the rest, 
Ephes. 6.17.  the Helmet of Salvation; which, what it is, Saint Paul himself tells us in another place, And for an Helmet, the Hope of Salvation. 1. Thes. 5.8. 
1. Thes. 5.8.  They than that deny a Christian this use of his hope, sand him into the Field without his helmet, and so expose him to certain danger.  
2. Of a Mariner, by sea, 
2. The wind at sea.  than Hope hath a double use under a double Metaphor in Scripture:  
1. Of the Wind, Heb. 6.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Heb. 6.11.  the full gale (so the word imports) or full assurance of hope. If the Christian Soul be a Ship (sailing in the sea of this world) Faith may represent the Pilot, and Love the Sail; but Hope is the Wind, that must fill that Sail: Let the Pilot be never so confident, the Sail spread to the utmost, yet if it want a good gale of Wind, the ship lies becalmed; and her course is ever quicker or slower, as the wind rises or falls: A Christian on earth without Hope, is a Ship at Sea without wind.  
2. 
His Anchor. He●. 6.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys ad Theod. Laps. ●p. 2. Tom. 6. p. 61.  Of an Anchor: Heb. 6.19. which hope we have as an Anchor of the soul, sure and steadfast, etc. A Ship may sometimes have too much, or a contrary Wind; and than she hath need of an Anchor to fix her, from being carried away, especially when she draws nigh her desired haven. Let Faith be the Ship, if you will, (and we hear of some that make Shipwreck of Faith) Let Love be the Merchandise, or passenger, to be conveyed to heaven (when Faith and Hope, in a sort, cease, and stay behind) yet Hope is the Anchor, that fixes the Ship from being tossed to and from, and carried away with every wind of doctrine, or wave of temptation, till Love the passenger, or merchandise be landed in the haven: As the Ship with all her tackle and the Anchor, lie still at Sea, but the passengers and commodities are transported on Land: They than that deny this use of Hope, expose the Soul to certain danger; either to be becalmed for want of Wind; or to be carried away, for want of an Anchor: If this be not enough, hear all:  
4. 
4. Incur harsh censures.  The harshness of the Censure they are like to undergo by this opinion: For if there be no such use of Hope, than mark,  
1. Either they are not yet converted, but in the state of Nature still; as being such as the Apostle says the Ephesians were, without hope, Ephes 2.12. before their Conversion.  
2. Or else, that they have lost their hope, after once they had it, 
1. Pet. 1.3.  in Conversion; which cannot be, seeing a regenerate man is begotten again to a lively hope.  
3. Or else, (which some do not stick to affirm) that we have already all we hope for that is, all already glorified: For if we may not hope for any more, it is, as if there were no more to be hoped for: And this is it, which some both senselessly and ridicuously have affirmed (and well they may, upon their former opinion) that our glory in heaven shall be no other, not more, 
See Mr Burtons' Gospel and Law reconciled pag. 35. Rom. 5. 2.  than what we have already, but only in our sense and apprehension; Contrary to the plain text of the Apostle, We rejoice in hope of the glory of God These, and many more perhaps, are the Absurdities wherewith this Novel opinion is heavily pressed; which we leave to their more serious consideration: and deliver  
3. The grounds of this their error, 
3. Expounding the grounds of their error,  as fare as we can conceive, and there are these two, the common mothers of most errors:  
1. Pride, 
1. Pride.  and strange presumption of their own perfection, and of the strength of their own (supposed) Love; that they can, and do love God so well, that they need not be beholden to any inferior helps; contrary to the experience of all good hearts, in all times, who were glad, and thankful for these supportations of the weakness of their imperfect Love.  
2. Ignorance, 
2. Ignorance of three particulars.  the fertile 
* Uterus ignorantae. Tertull. Apol.  womb of all errors and heresies whatsoever; However these men think themselves wise, and able enough to teach their teachers, yet this opinion manifests a manifold ignorance. We instance some particulars:  
1. Of the true distinction and use of Faith, Hope, 
1. Of the nature and order of Faith, Hope and Charity,  and Charity; and that's the reason, that Faith and Love have devoured Hope between them: For let me ask them, Why do they do good works? They will answer, Because they Love God. I ask again, Why do they love God? Because of their Faith; whereby they believe the Goodness of God shown toward them: All this is true, but not enough; for they should have taken in Hope between Love and Faith, and said, We love him, because we hope in him; and hope in him, because we believe in him: For this is the right order of these Graces. The good man is compared to a tree, Psal. 1. the root of this tree, is Faith; the stem or body of it, is Hope; the branches of it, is Love; the fruit of it, are Good works: Now it is true indeed, the fruit grows immediately upon the branches, Good works proceed from Love; but the branches grow next upon the stem, and not upon the root immediately, that is, Love proceeds from Hope, and Hope from the root of Faith: Let them learn this, and than they will not exclude Hope: but give it its due place.  
2. 
2. How a free gift and a Reward may stand together.  Of the possible Union of a Free-gift, with a Reward: For thus they seem to reason; If all be of Free-gift, than is there no reward; is there no reward; if no reward, than no hope of reward. But this is their ignorance; Free gift and reward agreed well enough together; The same thing may be a Free gift, as not being merited by us; and a reward, as so promised by God; and than it is Just with him to perform his own promise: The ignorance of this, is one cause of the popish Merit; Where there is a reward, there is Merit, say our Rhemists: and these men for fear of Merit have utterly renounced all reward; whereas, we say, There is a reward, where there is no Merit; and where there is a Free gift, there may be a reward notwithstanding, freely promised, and faithfully performed.  
3. 
3. Of the right use of the Law.  Of the right use of the Law, to a regenerate man; and this is the Source and springhead of all their erroneous conclusions; For if there be no Law, it will follow; Than first, there is no use of promises; if no promises, than no reward; if no reward, than no hope of Reward: Again, if there be no Law, than are there no good works; (for no work is good without a command) if no good works, than no reward; and so no Hope: As on the contrary, If there be no Law, than no sin; if no sin, than no punishment; if no punishment, than no Fear: So that this first Absurdity being granted, all the rest will follow; which I earnestly desire they would seriously consider. And so I leave them, and come to a second use of  
2. 
2. justification of our practice.  Justification of our practice; I mean of us Ministers who urge upon men, even the best men, the duties of Religion, as with fear of punishments on the one side, so with Hope of Reward, on the other side: For which our method, we are by these novelists, styled Legal Preachers, etc. But I would gladly be resolved by any reasonable man, why we may not as well use the like arguments, as (I say not the prophets of old) Christ and his Apostles in the New Testament? why may it not be as lawful for me, to exhort men to the patiented suffering of persecution, and that with joy, as for our Saviour, with the same argument; For great is your reward in heaven? why may not I provoke men to an endeavour of perfect Holiness, with remembrance of the Promise of God, the object of Hope, as S. Paul did his Corinthians, Seeing we have these Promises, etc. 
2. Cor. 7.1.   
3. Admiration, at the never enough admired Goodness of God, and our own badness: His Goodness, 
3. Admiration of  that will omit no means to do us good; Commands, 
1. God's Goodness.  promises, threaten; to work upon our Love, by the Goodness of his Commands; to persuade our Hope by the Sweetness of his Promises; and (if these will not prevail) to scare us from our wicked courses, by the terrors of his threaten: He might (as Kings) command and expect our obedience; or punish our disobedience; but no means shall be omitted to work us unto Good. Our own badness, 
2. Our own Badness.  that will admit scarce any of his means to do ourselves Good: Nor Commands, nor promises, nor threats can prevail with many (too many of us) either to forsake evil, or do good: What mettle are we made of, that no course can work with us! A King a mortal! man, commands, and we obey; he threatens, and we quake; he promises and we run: O the lamentable badness of our hearts; O the admired Goodness of our God etc.  
4. Exhortation; that seeing we know our liberty, 
4. Exhortation; where  we learn to use it; to provoke ourselves unto Good works, by the Hope of the promised Reward: Be not so ignorant, as not to know it; or so proud and presumptuous, as to refuse such gracious Helps, as God in mercy hath afforded us: We say to you, in the words of S. Paul, (and why may we not?) Cast not away your confidence (which is nothing but a confirmed Hope) which hath great recompense of 
Heb. 10. 35.  reward: And again, Be not weary of well-doing, for in due season you shall reap, 
Gal. 6.9.  if you faint not. And with S. Peter, Gird up the loins of your mind, and hope to the end, etc. Yet take some Cautions with you, 
1. The Difference of Good and bad, in use of Hope.  for your better directions in the use of your Hope: For there is a Hope of reward lawful, there is another unlawful; Both good and bad are carried with hope of Reward, but you shall observe a palpable difference, in these particulars:  
1. 
1. In the Object hoped for.  A wicked man looks at the present, not regarding the future; at a Temporal, not an eternal reward; Like that prodigal child, Father give me the portion of goods, etc. what profit, (present profit) is there in serving of God, say they, Mal. 3.14. Who will show us any good? What good? Corn, 
Psal. 4.  and wine, and oil, profit, pleasure, honour; not staying or trusting to any thing hereafter: But the truly godly man looks at things to come; and like a good child waits till the time appointed of his father; So S. Paul intimates the difference, 
2. Cor. 4.18.  While we look not at the things that are seen (as worldly men do) but at the things which are not seen; For the things which are seen are temporal, but the things which are not seen are eternal.  
2. 
2. In the manner of expectation.  Wicked men look at the reward, as a due debt, merited by their formal obedience; Give me the portion of goods that belongs to me, said he; and therefore bargain with God for it: The godly expect it, as a special favour of promise; in all humility acknowledging themselves less than the lest of all God's mercies; that's another.  
3. 
3. In the end.  Whereas there are three things in Scripture to be eyed and observed, the command, the promise, and the threatening; and it is not possible to look upon them all at once with two eyes: A wicked man bestows both his eyes, one upon the threatening, the other upon the promise, but neither upon the command; A godly man, what ever he do with one eye, to bestow it either on the promises or threaten; the other is ever fixed upon the Command: which difference is apparent by this; that where the Command comes without an express promise or threatening, a wicked man will do just nothing, neither forsake evil, nor do good; Take a vainglorious man, tell him, God commands him to give alms; if you do not tell him withal, You shall have applause and credit from men, if you do it; or a curse attending you, if you do it not; he lies like a Ship at Sea, becalmed for want of wind; or a Mill, that moves no longer than the water runs: yea that many times, neither Promises nor threats can make him stir to perform an express command; which argues, that those commands he performs, he doth it not out of respect of the command; but either out of hope of reward or fear of punishment: On the other side take a good man, tell him, Thus saith the Lord; this is God's will and command; though you say nothing of the promise or threatening; he is like the Centurion's servant, if he say, Go, he goes, etc. That's the difference that David intimates, when he says unto God; I have an eye, or respect, to all thy commandments. As a good servant, that respects his Master; Let strangers say, Go, or Come, he stirs not, because he respects them not, though perhaps, they promise' or threaten; but if his Master do but wink with his eye, or nod with his head, intimating his pleasure, he presently runs. The Command of God is the wind that fills his Sails; as that phrase is elegantly used by the Apostle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 
Phil. 4.12.  filled with all the will of God; as a Sail with wind.  
4. Because wicked men will pretend Conscience of a Command; there is yet another difference observable: 
4. In the Order.  and that is, That where these two mere (as sometime they do) a Command, and a Promise; a wicked man doth it principally out of the Hope of reward, and subordinates the command to his own profit. Take but an instance or two: Balaam goes to Balaac, as he was commanded, or rather permitted by God: but the Loadstone that begun this motion was that wages of iniquity, 
2. Pet. 2.15.  the Reward promised by Balaac. The like may be noted in Jehu, who drove furiously, in the execution of God's command (as he would seem) upon Ahabs' family; and in pretence cries, Come see the zeal, etc. But the first Mover of all this fury (rather than zeal) was that message of the Prophet, Thus saith the Lord, I have anointed thee King over Israel. 
2. King. 9.6, 7.  The Kingdom was principally in his eye; and if he might have safely enjoyed that, without any further danger, I doubt whether Jehoram, and Jezabell, and the rest had died. With a Godly man it is quite contrary; where he hath an eye upon the Reward, he subordinates that to the command, and uses it only as a help to further his execution of the command. This will the better appear, if we sever the duty from the reward; which meeting together, make it doubtful (to others at lest) which most prevails to the motion. For instance, when Religion, and prosperity, and peace, and credit meet together, who, almost, is not religious? and it is a hard matter▪ for a by-stander, to say, which draws most: Sever them and you shall see strait. Two Gentlemen walk together with one man at their heels: what stranger can say, whom he follows? Fellow them but till they part, and you shall discover the man to whom he retains: So is it here, If to be religious (in such times, and places, or company may purchase a wicked man danger, or disgrace, or scorn, etc. you shall see a hollow heart forsake and almost abjure Religion, and swim along with the stream: As the stonie-ground-hearers made fair show till persecution arose, 
Matth. 13.  and than they were offended; which concludes strongly they followed Religion, but for Peace sake, and not Peace for Religion. Now a truly good heart, is principally drawn by God's Command, and entire Love to Religion; which appears by this, that sever Peace from Religion, he still keeps on his course; and though the world frown or scorn, or kill he will follow his Religion still. What use than of the Hope of reward? why, indeed, if he may have Peace with Religion, he likes it well, and is so much more zealous in his Profession of it; but if not, he cares not for it, but will rather part with Peace than with Religion: The hope of reward is in his eye, but by the by; He takes not up his Religion for Peace, but makes his advantage of Peace, to advance his Religion. It is a pretty phrase of the Apostle concerning Moses, Heb. 11.26. not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Heb. 11.26.  but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he cast an eye (after he had made his choice, and was going on his way) upon the recompense of reward: Not as a ground of undertaking, but as an encouragement of his undertaken journey. As if a father should bid his loving and willing child go of such an errand; and when he was readily running, should call him bacl and say; Child, because I see you are so willing, to execute my command, look you, here's money to put in your purse, to spend by the way and here's a horse to carry you with more ease; and hereafter I will promise' you, you shall be my heir. This no doubt, must needs put joy and spirits into the Child, with more cheerfulness to perform his duty; though he had no eye upon these in his first setting out. In a word, there are two things that further the motion of a clock, the Plummet, and the Oil bestowed upon the wheels; the first and chiefest is the Plummet, that begins the motion; the next is the Oil, and that facilitates the motion. So, be it a good man hath an eye to the reward, yet the command of God is the Plummet, or prime mover; if he meet with a Promise by the way, he uses it as Oil to make his motion quicker: The command of God is the principal Mover, the hope of reward is but the subordinate helper of his course. And this, I take it, is lawful, against all cavils and exceptions; A man, first looking at God, may in the next place look at himself, and help himself, in the service of God, with the hope of a promised reward.  
And this is the thing, I have hitherto intended to urge upon you; The work of Religion is not more laborious, 
2. The Motive to it.  than the Reward promised is glorious: Look not so much at the work as at the issue. What though you see no present profit, Verily there is a reward for the righteous: He that sows, shall in due season reap; Good works are a seed, which many times seem lost; and we think all is gone. Not, they are a seed, which must lie a time under ground, before it can come forth: He that goeth forth and carries good seed, 
Psal. 126.6.  shall come again with joy, and bring his she●●●● 〈◊〉 him. I use but this persuasion; The want of this 〈◊〉 the Promises of God, is the cause of all, or much of our 〈◊〉 content in our callings, of Magistrate, Minister, master, servant, etc. when we found not our labour successful, or that respect which we expected upon our conscionable endeavours: Not man, so crossed as I; No man takes so much pains to so little purpose; No man finds such poor respects, etc. It is not because thou lookest at men, and hast not an eye upon God, and upon the promised Recompense of reward? It was a strong weakness, and a strange pusillanimity for such a Prophet as Jeremy, to say upon the non proficiency of his people, I will speak not more in the name of the Lord; O that I had a cottage in a garden of Cucumbers, etc. That was Heroical of another, his fellow, I have laboured in vain, 
Isai. 49.4.  I have spent my strength in vain; yet surely my judgement is with the Lord, and my work (or reward) with my God. 
1. Pet. 5.2, 3.  My brethrens (the Lords Ministers) be instant, preach the word, in season, out of season; be not discouraged by the unprofitableness or unthankfulness of your people; for you serve a good Master, that will pay you your wages; and the less from them, the more you may expect from him: It's that wherewith the Apostle encourages servants (of unthankful and unnatural masters) to all sincere and faithful obedience; Servants obey your masters, etc. And whatsoever ye do, 
Col. 3.22, etc.  do it hearty, as to the Lord, and not unto men: Knowing that of the Lord▪ ye shall receive the reward of inheritance; for ye serve the Lord Christ. The like I say to all estates and conditions of men; Whatsoever ye do, do it hearty, knowing that of the Lord ye shall receive the reward of inheritance. O, could we but look up at God, and his promise of Reward, by the eye of our Hope, how easily might we in o●● callings pass through good report and ill report, good respect and disrespect, and trample all the unthankfulnesses of men under our feet! I conclude all with the words of the Apostle, 
1. Cor. 10. last.  Wherhfore, my dear brethrens, be ye constant, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour shall not be in vain in the Lord.  
FINIS.