THE VNRIGHTEOUS JUDGE: OR, JUDEX CRETENSIS, The judge of CRETE. A SERMON PREACHED within the jurisdiction of the Arch-Deaconry of Norwich, at a General Court, in April last passed, 16. 1621. By Mr. YOUNGER of South-Walsham. Dat Rosa mel Apibus, quâsugit Aranea virus. LONDON, Printed by G. ELD, for Henry Fetherstone, and are to be sold by Christofer Puntar of Norwich Bookseller. 1621. The Unrighteous JUDGE. LUKE 18.2. There was a judge in a certain City, who feared not God, nor regardsd man. I Must open my mouth in a Parable, and declare some hard sentences; that it is a Parable the Evangelist makes it plain: (Alas! (if it be a true story) that any judge should be so wicked.) Christ spoke also a Parable unto them, that under the figure and similitude thereof, we should be stirred up, always to pray, and not to wax faint. The subject or matter of the Parable runs upon a discourse of a judge and a Widow. For the widow at this time I meddle not with, she comes not within the verge and compass of my Text: All my business must lie about the judge. And I find him here so ill, as I think I could not have lighted upon a worse: for, he feared not God. And though he had never been so graceless and debauched, that neither he had cared for God, nor God for him; yet (me thinks) he might have had the good word and applause of men, or given them some esteem. No, the Text saith, he was at a point with them too, for as he feared not the one, so he respected not the other, he regarded not man. All this while you see he is a very ill judge, and I will promise ere we part, he shall far as ill at my hands. But I will gather and gird up myself more closely to the words. The parts of the Text are apparently two. Parts, 1. You see the Person. 2. The Qualities of the Person. The Person for his Office is a judge. Gen. 31.11. And he comes here attended, as judges use to do. Yea, Behold a company cometh: for he is waited upon in the text, with many followers, compliments, accoutrements, circumstances if you will. 1. Of the Time, which is not of the present, but of that which is past. For Christ doth not say, There is: no, it seems they had a change, and their hap was better: great pity had it been, so vile a man should have holden his place still; it is the likeliest he was put off; he was Iudex quondam; we see what Christ here saith, erat; non est, there is not; but, there was. 2. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Greek, is attended with the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as with a little Page, and so it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A certain judge: He was but some one; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In a certain City. He was singular from all example, both for person and place. A certain judge, in a certain City. He was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A certain judge, as if he should say, it is not ordinary for men to be so wicked, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in a certain City, as if he should say, it is not ordinary in Cities to have such judges. 3. It is worth the noting, that the Article is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he was but a certain judge; He was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the only judge, but a judge of some subordinate and inferior place; and whether he were a Temporal judge or an Ecclesiastical, we cannot tell, they had both in former times, as we have now. And we know the widow's cause comes as well before the Ecclesiastical judge, as before the Temporal. 4. Observe the place, he was in a City. But Christ doth not say in jerusalem. No! that was the City of God, and it is likeliest there were judges that feared God: Nor in Samaria, yet there had been judges wicked enough. Nay I do not think, he was in any one City in all Israel or judah, for Notus in judea Deus; God is well known in jewry, His Name is great in Israel. It might be therefore some certain City amongst the Gentiles. And we may as well suppose it, to be some one City in the Isle of Crect, as any other where: The Apostle tells us, from their own Poets, the Cretians are evil beasts, and if there were a fouler beast than this, I have much marvel. I pray see his qualities; they are two. 1. Ex parte Dei, He feared not God. 2. Ex parte hominis, He regarded not Man. It seems he had neither Religion, nor good manners. For first, where as in each of these qualities, as about the skirt of Aaron's robe, there was a Bell and a Pomegranate, a Bell and a Pomegranate, Exod. 39.15. So here a quality and the object, a quality and the object; as in the first member ex parte Dei, the quality is fear, and the proper obect is God. And in the second member ex parte hominis, the quality is regard, and the proper object is Man: and these are positively, and really in every good man; yet here is a nullity, a privation of them, as appears by the two negatives, he feared not God. he regarded not man; he was wanting in the one, he was wanting in the other. Secondly, he was totus deficiens, wholly wanting; for whereas there are many duties which belong unto God, yet this quality of fear includes them all; and many duties and offices to be done to man, yet this quality of regard comprehends them all; now because he wanted fear he wanted all the rest, and so performed no duty unto God, and because he wanted regard, he wanted all the rest, and so performed no good office unto man: He was void of all grace, either to God or man. Thus you see how this judge is deciphered, and his Arms blasoned in the Text, according to the words: But now let us go to the matter. There was a judge, and first of all, let it not seem strange that Christ in this Parable, compares Almighty God, to this unrighteous judge: for he doth not compare things that are equal, but the less with the greater: Thus; if a man get his right by importunity, at the hands of a most unrighteous judge,; how much more shall the continual prayers of the godly pressing the ears of God prevail with God. Besides, we know in Scripture that sometimes comparisons to good purpose, are taken from things that are evil: as the coming of Christ to judgement, is compared to the coming of a Thief in the night, 2. Pet. 3.10. Neither do Parables serve to prove, or approve every thing by their circumstances; for than should diverse foul and gross absurdities arise. As in that of the Rich man and Lazarus, Luke 16. For thence it should appear, that the souls of the damned in hell should have material and fleshy tongues; as also that in hell there should be water to cool, both which are ridiculous. Again, that the damned ghosts should be zealous of God's glory, in the furtherance of man's salvation upon the earth: For Abraham is entreated by the Rich man, that Lazarus might be sent to admonish his five brethren, and to work their conversion, that so they might avoid those insufferable torments. Saint Augustine therefore giveth a good rule whereby to interpret Parables; not according to the letter, but according to the sense. The scope & intent of Parables, is wholly to be regarded. As in that of the Rich man and Lazarus, the intent is to set forth the several and diverse estates of two men in this life, and their several and diverse estates in the life to come, by reciprocal proportion. So this Parable holds not in all, but in the scope and intent whereunto it was uttered, as before is declared. But for the Person, There was a judge. whose office was a judge; There was a judge, and thus far I like it very well; yea, & that he should be in a City too, for an eminent place is fit for an eminent person. The Office of a judge is of great Honour, of long Antiquity, of great Necessity. First of Honour, because they are Gods deputies, ordained of him, upon earth to be next under him: judges and Magistrates shalt thou make in all thy Cities throughout thy Tribes, saith God to Moses, Deut. 16.18. There is no power but of God, the powers that be, are ordained of God, Rom. 13.2. God assumeth unto himself the title of a judge, else would not Abraham have been so bold, Shall not the judge of the whole world do right? Gen. 18.25. God sitteth on their bench and judgeth amongst them, Psal. 82.1. Their honour must needs be great when he lays upon them his own name, God standeth in the assembly of gods: and he avoucheth it with his own mouth, Ego dixi, dii estis; I have said ye are gods. Moses is called Pharaohs god: and Constantine called his Bishop's gods. Christ expounding that place of the Psalm before rehearsed, saith, He called them gods to whom the word of God was, john 10.34. which is not to be understood of the general doctrine, directed to all the sons of God, sed de speciali dominandi mandato, as Caluin well interpreteth it, of the special charge of government, whether it be Civil or Ecclesiastical. And they are so called, Ne quid admittant quod eos dedeceat, qui loco Dei sedent: that they might do nothing injuriously, basely, or otherwise unbeseeming, because they sit in his place, & are gods under God. 2. Their Antiquity appears partly by that which I have said before, they are as ancient as Moses, who was both a Temporal judge and an Ecclesiastical, and so continued, till after he resigned his Ecclesiastical jurisdiction to Aaron. And after the death of Moses and josuah, the Governors over Israel for many years together, were called judges, of whom Samuel was the last. The Ephori among the Lacedæmonians, and the Areopagitas among the Athenians, were judges, and these long since determined weighty matters, concerning their government, and punished offenders. 3. The Necessity of their office appears many ways, but especially two: First, in that Paul saith, They are the Ministers of God for our wealth, Rom. 13.4. For where good judges and Magistrates are, there commonly good causes thrive and prosper, Godly laws are conscionably administered, the glory of God is advanced, and the kingdom of God is enlarged: and such have special right and due interest in their places. Secondly, necessary, for they are the Ministers of God to take vengeance on them that do evil, to bridle and repress the corruptions and misdemeanours of wicked men, to punish the looseness and exorbitancy of their lives, to suppress their insolences, root up their vices, and right the wrongs of the oppressed. And there are three several species or kinds of punishment, which they may inflict, as Plato sets them down: Either, first, to punish them in their bodies; or secondly, to punish them in their purses; or thirdly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to put to open shame. Now as God placeth them in their seats of justice, which are called the Seats of the Mighty, but not that they should be over mighty in their seats, obstreperous and cumbersome, and alloweth them also Princely or priestly Robes, ad gloriam & ornatum, Exod. 28.2. not so much for their own carcases, which are but earthly and mortal, as for the honour of their places. As Seneca wrote to the wife of Nero the Emperor, Endue te delicatè, non propter te, sed propter honorem imperij: So God also hath ordained and required that they should be adorned, not only regijs vestibus, sed & regijs & egregijs virtutibus, which according to Iethroes advice to Moses are these: 1. To be men of courage, to go through their affairs with a wise and a stout resolution. For I do not think that Iethroes meaning was only that they should be pollentes armis, but valentes ingenio, industrious, and able to expedite causes with good dexterity and wit; and so they shall be sure to do nothing, either incautè or inconsultè, rashly, or unadvisedly. 2. They must fear God which is both the beginning of wisdom, and the foundation of all virtue, and they are woeful Magistrates and judges, in whom this fear of God is wanting. 3. They must be men of Truth, not only speculatiuè, in knowing, discerning, and judging, but also practicè, in following a right judgement, and observing the rules of truth. For there is as well veritas vitae, the truth of life, when the conversation is framed according to the rule of truth; as veritas iustitiae, the truth of justice, in discerning right from wrong. 4 They must hate Covetousness: For that will quench and destroy all good virtues in them. Paul saith, it is the root of all evil; as that which gives sap and nourishment to all other sin. And where this grows to the height, it bears down all: yea, this detestable and accursed hunger of gold, what doth it not effect? nay, whom doth it not affect? The Poets fain of Venus, that she commits adultery in chains; but I am out of doubt, much wrong and wickedness may judges do in their places, who are either drawn on, or fast bound with the golden chain of Covetousness. Hence it is that they are long-handed after bribes, which Father Latimer calls a Princely kind of Theenery. Sure, it was not for nothing, that as in old time, the judges of Thebes were painted or carved out sitting, which argued a settled moderation, a treatable, deliberate, gentle proceeding; (for they should not be like evil Spirits in their places, only to vex and torment:) and with eyes shut, or turned another way; as having no respect of persons: So also were they portrayed without hands, ut à donis essent alieni, that they should not reach after gifts and bribes, which blind the eyes of the wise, and pervert the ways of the just. They must have an honest and conscionable intent to advance the glory of God, and punish vice; and not be Aucupes Nummorum, coursing up and down in their Circuits and jurisdictions abirding after money: yet is this the main disease of many, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Other virtues are required in a judge, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as wisdom, & understanding, Deut. 1.15. but neither these, nor any other before rehearsed, were in this judge: yet was it very fit they should, for he was in a place of eminency, he was in a City. In a certain City.] In a certain City. Which is not only to be taken for the fabric, position, situation, habitation, charters, liberties, all which make a City: but for the people and inhabitants, as 1 Sam. 14. When news came to Shilo that Hophni and Phinehas were slain, and the Ark of God taken, All the City, that is, all the inhabitants of the City, cried out. Nay thirdly, a City also is taken for the whole body of a Country, as Marlorate upon that place of the Psalm, The Lord keepeth the City, he speaketh there saith he, de Reipublicae statu & politia, of the policy and state of the Commonwealth. Take the word City here, in any of these senses, I am sure it noteth thus much, that Cities are the speciallest and most remarkable places of a Country, and most commonly contain under their jurisdiction the Villages thereabout. 2. They are the seats of great men, and of great offices, and men in them preferred to office and dignity, are the more eminent and conspicuous. 3. They are the civilest places, and fullest of knowledge and good manners. 4. which is not the least, they are the most religious too. Now all these, makes against this judge, that having his residency and abode in a City, a place of eminency, a place of civility and good manners a religious place, and where perhaps, he needed have gone but a few steps to his Temple to have worshipped; yet that he should be so irreligious as not to fear God; or have so little civility or good manners, as not to regard man. And so I come to his Qualities. 1 Ex parte Dei. He feared not God. But before I go further, I pray do but note. This is a very strange Testimony that Christ here gives of a judge, There was a judge in a certain City who feared not God, neither regarded man. I should rather have thought it had been a good Testimony, to have been given of an Usurer or a Drunkard. And if Christ had said, There was an Usurer in a certain City, or, There was a Drunkard in a certain City, and either of these, neither fearing God, or regarding man, this had been somewhat; nay, very probable. But to speak thus of a judge, who bears an office of Honour, of Antiquity, of Necessity: one who sits in the room of God, to execute his judgements; horresco referens, I tremble to speak it. O thou blessed Son of God, the eternal Wisdom of thy Father I that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heaven-dropping dew, whose words are as Apples of gold with pictures of silver, inwardly rich, inwardly precious, evermore to singular and special purpose, whatsoever thou didst, whatsoever thou spakest was for our instruction. For surely, hereby he would teach us, that 1. whatsoever their persons or their places be, if they be wicked and do wickedly, let it not be concealed, but declared, spoken of, and spoken of so, that posterity may take notice of it. For to this end are the sins of good men and bad men too in Scripture recorded and related. Let their faces be made ashamed, who knoweth, whether the diuulging and publishing of their faults may bring them to repentance, as being humbled and stricken through with sorrow and contrition. Excellent is the speech of that Heathen man, Sireprchendi fers aegrè, reprehendenda ne feceris; If they think much to hear of their wickedness, let them abhor to do it. Yea let others hear and fear by their example. Why should the Scholar be spared for hope of his learning, or the Gentleman for his birth, or the Doctor for his dignity, or the judge for his authority, if they be shameless or exorbitant? And if we may not spare our right eye or our right hand, if they be causes of offence; why should we then spare the offences of others, who should be eyes and hands to oversee, order, and settle us in a good course, by their discipline and example. I confess greatness thinks itself much privileged; and the sin of a great man, like mount Sinai may not be touched. Yet are the Prophets commanded to cry aloud and not to spare; and the Minister of God he must be veronensis, and not placentinus. As gedeon's Soldiers had in one hand a Lamp, in another hand a Trumpet: so we must have a comfortable shine to enlighten some, a shrill and warlike sound to rouse up others. Yea let every good Minister know, that he is as the Ark, wherein was as well the rod of Correction, as the Manna of Consolation. 2. He speaks this to let us see, that sometimes wicked and vile men, men void of God's fear and of all goodness, are promoted to places of office and dignity. And this is as great a plague as may be; dishonourable to God, disgraceful to the place, impatible and grievous unto the people. What a storm of dreadful imprecations doth the Prophet call for from heaven, Psal. 109. like a rain almost of fire and brimstone, a very tempest of evils, upon wife, children, posterity, goods, or what else were more dear, smiting all these as with the stings of Scorpions? The first of them all that leadeth the dance, as judas lead the cursed band of Soldiers, is, Set thou a wicked man to be ruler over them. I think there could not be a wickeder than He this, for first, He feared not God.] Who feared not God. And here I pray consider, first, the Quality, fear; which in Scripture is taken many ways, especially two. 1. For the worship and service of God, as Psal. 33.11. I will teach you the fear of the Lord, that is, I will instruct you rightly concerning the true worship of God. And Esay. 29.13. Their fear (saith God) towards me was taught by the precepts of men: that is, their religion, and manner of worship was learned by man's doctrine, and not by my Word. And our Saviour Christ, Mat. 15. interpreteth this place after the same manner, In vain do they worship me, teaching for doctrine the precepts of men. The oath that jacob took Gen. 31.42. was by the fear of his father Isaak. As if he should say, I swear by that God whom my father worships. For God is sometime called by names effectiuè, as when he is called Our health, our strength, our salvation. Sometime obiectiuè, as when he is called Our joy, our hope, our fear, because he is the object of all these, and the scope and end of all our worship and service. 2. Fear is taken for an awful dread and reverence of God, whereby we make conscience of all our actions and words, as standing in his presence. Elias thought that Ahab would have supposed him but an idle fellow, when he told him, that neither dew nor rain should fall in Israel of three years, 1 Kings 17. and therefore adds, that he stood in the presence of God, whom because he feared with an awful regard, it behoved him to make conscience of what he spoke. It was the speech of the Thief, unto his fellow Thief upon the Cross, Fearest thou not God, seeing thou art in the same condemnation? as if he should say, Dost thou not consider the place, and case, wherein thou art? Standest thou in no fear of him who now taketh vengeance on thee for thy forepast iniquities? And dost thou still persist to revile, and rail upon this righteous man? Fearest thou not God? This kind of Fear is expressed by David, Psal. 4.4. Stand in awe. Nay, take Fear in this place which way you will, this judge feared not. Again, consider the object of this fear. God; And him either as he is absolute and entire of himself, his most lively and perfect essence; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Ens ille; Ille qui essentiam suam a seipso habet; the perfection of whose nature, is the absolute constitution thereof, as wholly complete within itself: Or, secondly, consider him in his Attributes and properties, wherein he is, the same with himself; For, Quicquid est in Deo, Deus est, according to the Schoolman's rule: the Lord of Hosts strong and mighty great and glorious, the strength of Israel, yea of the whole world; clothed with unspeakable Majesty as with a garment: The glory of his Face fare more glorious than all the glorious lights of Heaven: the whole beauty of Nature, but a spark of that beauty wherewith he is beautified. Especially consider him in his justice; a dreadful God, a God of vengeance, pouring out his wrath like fire, and reserving it for thousands: He looketh upon the Angels and they tremble; He faceth the Heavens and they melt; toucheth the mountains and they smoke; shaketh the Earth, and her pillars fail; distempereth the Seas, drieth up the rivers, rendeth the Rocks in sunder like a thread of flax. Bashan is wasted, and Carmel, and the flower of Libanon is wasted. The Lord's way is in the whirlwind and in the storm, and the clouds are the dust of his feet. Thou, thou O God art to be feared, for who can stand before thee when thou art angry? Smoke goes out of his nostrils, and a flame of fire out of his mouth, coals are kindled thereat. Moses could not endure the sight of his presence, for he was afraid to look upon God: nor the people endure to hear him, O let not God speak unto us, lest we die. Or in the second place. Take God in the sweetest propriety of his Nature. Love, mercy, saving-health, light of his countenance, patience, longsufferance, liberality, his amiablest disposition, favour, grace, abundance of his goodness, graciously interpreting our offences, setting by his justice, as the steward in the Gospel set by his accounts, and when the debt is an hundred, sets down but fifty; Nay utterly cancelling our indictments, blotting all our wickedness out his remembrance: I say, take God either simply as he is of himself; or in regard of his properties, and those the most eminent and conspicuous; as he just, and a God of vengeance, or as he merciful and a God of patience; All is one with this Trojan horse, this Cyclops that warreth against heaven, and careth neither for jupiter nor his Thunderbolts, respecting not his dreadfullest looks, no, nor yet his sweetest and pleasantest nature of mercy, I say all is one; He feared not God. We have had too much of him in this. Nor regarded Man. But now we are come to the second quality, He regarded not man: and yet surely Man in many respects deserves some regard. The perfection of nature, the sweetest, compleatest model of all his works; the very centrum and epitome of all his creatures. He, who rightly deserveth to be styled OMNIS CREATURA, The Philosopher saith that Man is miraculorum omnium miraculum maximum: a miracle of miracles. And David acknowledgeth himself, and in himself all others, to be marvellously made, Psal. 139. The Stoics made him to consist of soul and body as we do. But the Platonics who were a diviner sect, made man a diviner thing; and said, that he was wholly soul or spirit, only compact and tied up together, with certain fleshly and earthly ligaments. Indeed David saith, he was lower than God, and but a little; a little lower than God, Psa. 8.3. a very remarkable creature sure, and deserving some regard. Again, God at his creation spoke not of him, as of other creatures, fiat lux, let there be light, and so of the rest, but, faciamus hominem, let us make man. By which manner of speech, God intended, not any assistance, either of the Elements, or Angels, to be co-workers with him in man's creation; or that he spoke in the plural number for state, after the manner of the Princes of the earth. But God almighty partly foreseeing there would be heretics afterward, denying the Trinity, but especially, for the honour of this his exactest piece, or workmanship, he speaks of the whole Trinity, as if the Father, Son, and Holy Ghost were in consultation together about the creation of Man: A creature therefore of some regard. Again, he was made into the Image of God; which though it be diversely interpreted, and Augustine hath many conceits, much ado about it; placing this Image sometime in one thing, and sometime in another: and yet, that good Father I am sure, not ignorant of that of the Apostle, Eph. 4.24. Col. 3.10. where we may see how we are to understand this Image of God in man. I say even this redoundeth much to his honour and regard, that by the right of his creation, his very nature was conformable to the nature of God; Holy as he is holy, righteous as he is righteous; I say for the Quality, though not for the Equality, as having the same holiness in nature, though not in the same measure. This Image was broken in pieces in the fall, and yet is repaired and renewed again, through Christ (who is the substance of the covenant of Grace,) in all those who have put off the old man, and put on the new: and some parcels or remnants of those broken pieces yet remain (as the shattered ruins of a demolished palace,) even in those, that are uncalled; as certain notions in the mind concerning God, of the power of God, of good and evil, of reward and punishment, which have no other use, but to leave men without excuse in the day of vengeance. Again, almighty God made many creatures in the world beside, as the Behemoth by Land, and that Prince of the Ocean, the Leviathan by Sea. Both which we know job notably describeth. Of the latter he saith, job 41. I will not keep silence of his power, of his parts, and of his comely proportion. The Lord God made many others, divers in nature, different in kind, infinite in number, & hath given to every one a several life, and several degrees of life, from the Angel to the Emmet. But he made them not so much for himself, as for man, who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very end and perfection of all these. To this purpose Christostome speaketh sweetly, Animalia fecit Deus propter hominem, hominem vero propter seipsum; He made all the creatures for man, but he made man for himself only. And he addeth, that if God so graciously ministereth unto the creatures for man's sake, how much more doth he minister unto man, for his own sake? And therefore a creature of some regard. Yet further, there is a special relation, alliance, affinity betwixt God and man, as if he were bone of his bone: For we are also of his generation, Act. 17.21. It may be, saith Caluin upon that place, that Aratus the Poet thought there were some parcels of the divinity in men's minds, as the Manichees did say, that the souls of men were of the nature of God. But the meaning is, that man by the excellency of his nature, resembles some divine thing, and proceeds as a special Beam, from that heavenly and divine nature; a creature sure of some regard. Nay further yet, God hath made man animalsociale, a sociable creature, and hath given him a face of a very gracious and amiable aspect, a hand to congratulate, an arm to embrace, a bosom to endear, the very seat of kindness, complacency and love; reason also, and speech, two singular and rare prerogatives, beyond all earthly creatures. All, all compliments of humanity, as he said in the comedy, Homosum, humani nihil à me alienum puto: I am a man, and I imagine no part of humanity, impertinent unto me. In that Theatre, no doubt, it is very probable, as in others of the like, were great store of fools and vulgar persons, yet did this speech so naturally touch the affections of them all, that Saint Augustine saith, Epist. 52. They all gave an admirable applause unto it. By all which it appears, that man is a creature of some regard. Yet this Animal bestiale, Animal obscoenum et olens, as one spoke of the Scarab fly; this Heterogenian, whelp of another kind, a very Misanthropos, an hater of his own kind, a Timon, daemon, I say not the son of Belial, but Belial himself: he hath no more regard or humanity in him, then if the Rocks had fathered him, the she-Wolfe had brought him forth, or that he had drawn his milk from the Dragons in the wilderness. He regarded not man. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The word here in the original used for regard, signifies more than curare, or, curam habere, and yet that argues a manifestation of it in outward action; but pudore, or verecundia afficere, or revereri, an inward affection of reverence: and so by consequence, an open, respective, gracious deportment and carriage towards man. Here also is an Heterosis, or an Enallage numeri, which is the surrogation of the singular number for the plural, usual in the Scripture. Therefore to express it rightly Beza doth well translate it, nec quenquam reverebatur, as who should say, It was not so much this man or that man, but all were alike to him, He reverenced not any, He regarded not man. What should I say to this uncivil judge? we know the Gentiles (as Paul spoke of the men of Athens,) were in all things too superstitious. Some of them worshipped the Sun at his rising up, and regarded not his going down. Others worshipped him at his going down, but respected not his rising up. If this judex bellicosus, Theanthropomastix, If he had feared God, though he had not regarded man, or if he had regarded man, though he had not feared God, this testimony of him had not been so foul. But he was Totus in maligno positus: He was wicked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a front et à tergo. For he neither feared God, who was before him, nor regarded man, who came behind him, wicked à dextris et à sinistris, He neither feared God, who was at his right hand, nor regarded man, who was at his left: wicked, sursum et deorsum. He neither feared God, who was above, nor regarded man, who was below. He feared not God, he regarded not man. I pray tell me, what think ye, might become of him. For my part, I think long to be rid of him, and so haply did that jurisdiction likewise, where he had to do. And blessed, ever blessed be he, whosoever he were, that gave the change; which was as gracious and welcome no doubt as a shower of the latter rain. His people might have said of him, as they spoke in the Psalm; O when shall he dye, and his Name perish? What became of him I know not; but sure I am, he deserved no better doom then that of Laodicea, to be spewed out of God's mouth: or else that which God spoke and threatened to jehoiakim, jer. 22.19. They should not lament for him, or say, ah my Lord; alas, thy glory; but as a dead Ass drawn and thrown without the gates of that City: though formerly he had sat on his Bench, as an Ipse inter primos,— now it might be spoken of him, as it was said of Labienus, — Nunc transfuga vilis. Pliny writes of the Crocodile, Nat. Hist. lib. 8.25. that being well stuffed with his prey, and wallowing with his paunch upon the banks of Nilus, he falls into a sleep, and in his sleep he gapes; mean while the bird Trochylus picks his teeth, and cleanseth them one after another, and goes his way; But than comes the Ichneumon, as perilous a Serpent in Egypt as something else in England, and gets through into his bowels, tears them a pieces, and so he dies. It is many times the just judgement of God upon such men, who having greedy appetites, which are never of the best digestion, that being well stuffed with riches and wealth, either by the confluence of their offices, or bribery of their places, fortifying themselves against Heaven, wallowing in their abundance, to be secure: yet God meets with them at one time or other; that though their inmost consciences be cauterised and seared up, yet something, sub nomine pacis, works their shame and dishonour. What should God else mean, Amos 4.2. when he threatens the wicked judges of Samaria, that he would take them away with fishookes, but that they should swallow down somewhat into their throat, that should turn to their bane? I have now done; Application. And have been all this time in a Parable; I have gone through the Text, and have showed you one point after another: Adhuc est paruulum, There is yet a little thing behind, something to be further spoken by way of Application. And as Christ in the former Chapter gives an Item for Lot's wife, remember Lot's wife; so say I, Remember this unrighteous judge. And though we might speak of him, as God spoke of Amelech, Deleatur memoria Amelech sub coelo: Let the memory of Amelech be blotted out from under Heaven; And though unworthy he is, that any mention of him should come within my lips; yet a little remembrance will not do amiss, for that, he hath laid himself forth as an example. And first of all, a judge he was; A judge. it is God's ordinance to set some above in place to rule, and others beneath in places to obey, and as Iwenal calls Eagles the servants of jupiter, so such are the servants and Ministers of God, by an honourable prerogative, in being his deputies and vicegerents: And surely, had this man honoured God in his place, God would have honoured him again: For, they that honour me, I will honour. And let them further know that whom he advanceth to such offices and dignities, he expects they should walk worthy of their places, and not be carried away, with sundry lusts of intemperancy, injustice, covetousness, and the like, to the dishonour of God, and the irreverence of their own persons. It is very incongruous and unbeseeming, that he who by reason of his calling, comes near unto God, there is none further from him. Neither is this only for the judge, but for all superintendents of what rank soever they be; Especially Pastors and Ministers of the Church, (who have an eminency of place, over the souls of men,) that they adorn the Gospel of Christ jesus, with soundness of Doctrine and integrity of life. The walls of jericho were beaten down, but by no other means then the Trumpets of the Priests; and the strong holds of Satan are only battered down, with the Doctrine of sound teachers. Their good example also of life, is of great force, Nuga in secularibus, in sacerdotibus blasphemae, saith Bernard, That which is but a trifle, and as a matter of nothing in a Layman, is as ill as blasphemy, or the sin against the Holy Ghost almost, in a Churchman, and therefore not to demean ourselves, as one spoke of the Monks of old time; — Qui praeter amictum Nil aliud verae Relligionis habent. Cut but the hair from the eyebrow, saith S. Augustine, and how disfigured will the face look, there is but a small thing taken from the body, but a great matter from the beauty. Honour God therefore in thy place, by thy doctrine and conversation, and whatsoever thy former frailties and escapes have been, yet recompense thy forepast sin, with a sanctified obedience, And let me add this more, if thou hast gifts of learning and knowledge, let them not be smothered up and kept as concealed land, but return them to the right owner, and improve thy Talon thou art trusted with to thy master's advantage; it will be hereafter thine exceeding joy and comfort, though nothing in the world comfort thee beside. And herein are many of us faulty, who are lazy and negligent, making our Sermons as misers do their feasts, rare and seldom, but then farced and furnished with such varieties, as tend to surfeit rather than to profit. The flock of Christ should be fed and fed and fed, john 21. which argues a continual feeding, yet some of us take liberty to do it when we list; yea, it is almost a miracle to hear some of us speak: I would be more earnest in this, but our Lay men do befriend us, and are quit with us in this kind, for we cannot be so dumb as they are deaf; deaf at any thing that should profit them in the matter of Salvation, and as deaf at any thing that makes for our profit. In either of these like David's Adder, who refused to hear the voice of the Charmer, charm he never so wisely. But howsoever, let as well the Pastor as the judge make conscience of his duty. Compensat ille qui dispensat. He that sets us to our task, gives us our pay; when our chief Shepherd shall appear, we shall be recompensed for all our pains, Cùm ad opus piger es, quare ad mercedem festinas? How shall we think either to have joy or peace of conscience in this life, or eternal happiness in the life to come, when we are slothful to the work? What a blessed voice shall that be, when we hear that blessed voice in the Gospel, Well done thou good and faithful servant: thou hast been faithful in a little, not a little faithful, no, that will not serve the turn; but faithful in a little, that is, little was thy learning or knowledge, to that which others have, in the deep things of God; few thy gifts and ornaments, little perhaps, thy cure and charge, but because thou wert faithful in a little, I will make thee ruler over much, enter thou into thy master's joy. 2. I may not omit this also, There was. that Christ here saith not There is, but There was, which implies, that whatsoever the pride and insolency of this man was, either not to fear God, or disregard man; yet he was either taken away by death, for evil things have their periods as well as good; or which is likeliest, secluded from his place, through some accident disastrous, and so for an earthly punishment, became as currant and conversant a byword for matter of reproach as once was Daedalus in omni fabula. Were he excoriate as once a judge in Athens, and his skin hung up in terrorem: Or were he expelled the City where he lived, and the gates closed upon him: Or were he shut out of the camp and company of the Host, because he was unclean, I cannot say, only Christ saith here, there was, there is not. I would ever have a judge to remember three things. First, that they are men, as himself is over whom he hath his authority. Secondly, these men he must govern according to a prescribed law, and not according to the lawless affections of his own heart. Thirdly, he shall not always govern, but as others have given place to him, so must he to others. In the mean time therefore whilst he is in place, to demean himself in the fear of God, and with due regard to man: In these striving to excel all that went before, and to be a precedent to as many as shall succeed; wisdom, knowledge, gravity, zeal, diligence, uprightness of heart, in his proceed, are notable ornaments in a judge, especially to sanctify his person and his place, by frequent invocation and prayer unto God. To have a pure and uncorrupt heart, this, this will make him a star at the right hand of God; and that he shine out amongst others of his rank, with that transparency and beauty, like Mercury himself betwixt those radiant Orbs of Venus and the Moon. Nor yet is this to be overpassed, In a certain City. that Christ here saith he was in a City. It was no marvel sure, his manners were so good I think the basest village in all the Isle had been good enough. It was the manner of the Cretians to boast of the number of their Cities, I am sure they needed not so have done, of the goodness of their judges. He this, was in a City. And not unlike neither, but he had engrossed for himself a fair house with gardens and orchards; but I doubt he kept his Gates as fast barred, as that purple Churl in the Gospel; and that he was none of the best to the poor, because the Text saith, he regarded not man. But this I am sure of, that in this City where he dwelled, lay his authority and jurisdiction, because in the next verse, the widow that came to him for justice, dwelled in the same City. A great dishonour was he no doubt unto it. For in such populous places as Cities are, where men converse within a wall, as several and divers almost in their conditions and manners, as in their trades and callings, the decent, orderly and exemplary life of the judge and Magistrate who life's amongst them, is of great consequence. For it stands as a looking glass before the people's eyes. And his good example is of better persuasion than the power of his place: Else such Cities are as ill encumbered, as that of Alexandria in Egypt, of which Diodorus the Sicilian writes, that they nourished that great bird Ibis to devour the garbage and offal of their City, and to cleanse their streets, but he left of his own filth and beastliness more noisome behind him. So such a one, by the institution of his calling is very profitable, to purge and cleanse the places where his power lieth, from enormities and corruptions, which if his discipline were not, would grow noisome and abhorring; yet when it comes to this, that he grows irregular and inordinate, through his lusts and intemperancies; and hath not ventrem bene moratum, a mannerly belly, Epist. 132. as Seneca speaketh, surely he leaves more stench and filth behind him, through his bad example, than the good which he pretends to do, by virtue of his place, can recompense or repair. Hence is it requisite that great care be had of the choice of such. That face is but uncomely, wherein the eyes are blear, and full of humours; so it is but a corrupt and disfigured government, where men of authority are aspersed and besmeared with the gross and odious imputations, either of Luxury or injustice: Yea, to be thankful to God with David, Psal. 109.30. With great thankes, and to praise him amongst the multitude, when he displaceth such, and placeth better in their rooms, for he evermore standeth at the right hand of the poor, to save his soul from unrighteous judges. Thirdly, concerning his Qualities, Who neither feared God. he is here noted with a black coal, that he feared not God. But we that expect to receive the white stone, and in that stone a new name written, which no man knows, but he that receives it, in what calling or place soever we be, let us practise the contrary. For, first in a judge, the want of this fear is a wonderful debaushment; it will make him as proud as Herod, as cruel as Nero, as profane as julian, as unjust as Pilate, as sensual and beastly as Heliogabalus, as covetous, dogged, churlish as Nabal, and perhaps as drunk too; as dissolute as Baltasar, swilling and carousing wine before thousands, prancing over his cups, and calling to the servitor, for the fullest measure, and purest liquor, Ho! Minister veteris puer Falerni, Ingere mi Calices alacriores. In the mean time, regardless of the judgements of God. The want of this fear in a Paster or Minister, will make him as worldly as Demas, as ambitious as Diotrephes, as carnal as an Epicure, as licentious as a Libertine, as false hearted to his Cure, as judas was to Christ. The want of this fear in a Layman, will make him run into any disorder, even to the shipwreck of his conscience: and here are many of you present, this day, who I fear, unless His fear possess you, will launch out into a fearful deep; rather than you will duly and truly present according to your oath; daubing over faults, defaults, yea the gross sins of others, with the vntempered mortar of favour and connivency: These things are in the ears of the Lord of Hosts; when men shall come in open Court, present their bodies before the judge, their bodies and souls before God, who shall be their latest and fearfullest judge; and in the presence of them both, and all the blessed Angels of Heaven, take a solemn oath, binding over themselves actually to eternal vengeance, if they fail in their legal charge, and yet account no more of the oath thus ministered, then if the wind had blown upon them, whereas there goeth a secret and unseen virtue out of the oath, as there did out of Christ's vesture, either to justify or condemn them; I say again, These things are in the ears (yea and in the eyes too) of the Lord of Hosts. Generally in all men the want of this fear, is the foundation of all evil, Holy and faithful Abraham, shifting for himself before King Abimilech, Gen. 20.11. for saying that Sarah was his sister, whereas indeed she was his wife, and being demanded the cause why he did so, answered modestly and religiously for himself, I thought thus, surely the fear of God was not in this place, therefore they will slay me for my wife's sake; giving us to understand, that where the fear of God is not, no conscience is made of any sin whatsoever. Hence ariseth all those gross and abominable sins of murders, adulteries, drunkenness, profaning of the Lords Sabbaths, blasphemous oaths, deceitful bargains, accursed usuries, wherewith the land groaneth, and I know not what! And let men be reproved, and these sins smitten with therod of our lips, like gunpowder (being scalt) they fly back in our faces, and offer to overmaster us. As insensible are they as Pliny's Bears; vix vulneribus excitari possunt; they stir not with many stabs, or like that Fencer at the ganies of Caesar, whom Aulus Gellius mentioneth, that when his wounds were gashed and lanced by Surgeons, used to laugh at them: Or like those Celtes that Aristotle speaks of, who were so mad and without passion, that neither by thunders nor earthquakes, or the noise of fearful inundations, they would ever be moved, or removed: Or like those old Italians, of whom I have read, that in the forest tempests of Thunders and lightnings, they would shoot off their greatest ordinance, and ring out their deepest bells, that the noise of the one, might mitigate, the horror of the other; So insensible are men, and without remorse, that they will audaciously contest, confront, oppose, and improve their incorrigible wickedness to the height, against our loud and powerful reprehensions; their hearts as fat Brawn, their souls impenetrable, even like jericho, shut up and enclosed. Hence is the cause of all, with this Antesignanus Nequitiae, this Theomachus; they fear not God, or as job saith, men have forgotten the fear of the Almighty. Lastly, this judge is here taxed with incivility, Nor regarded man. or want of good manners, he regarded not man: I wonder then if there were any man regarded him, or gave him a good word, any good report. A good name, saith Solomon, is better than a precious ointment; yet with many, a precious ointment is better than a good name: I have seen men outwardly smell of sweet perfumes, but inwardly they have had an ill savour of all vices: yet men in high place, above all things, are to respect this; carefully to avoid infamy, and ill report, which quickly spreads out, and enlargeth itself, as we know in a troubled water, one circle begets another, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and therefore the Poet said well, Fama malum, quo non aliud velocius ullum: Mobilitate viget, viresque acquirit eundo. Few in high place but much regard this; howsoever this slow bellied, swilbellied Cretian, wallowing in his stink and sink of iniquity, as Lot in his drunkenness, commits abominable incest, with his two daughters, the elder and the younger, sin and shame. Secondly, He offended in the Negative, but let us carefully practise the affirmative, namely to reverence and regard man. Yea I say man, cuiuscunque conditionis, as Augustus spoke to that Roman Pollio, of what condition soever he be. Though he be much thine inferior, he is made into the same Image with thyself, endued with the same shape, and liveth under the same government and providence of the Creator, and (as thou oughtest in charity to think,) within the compass of God's Election. He is a man, Give him a civil reverence and regard. The whole Law is reduced into two main parts, The love of GOD, and the Love of our Neighbour; the one begets the other: and he that love's not his brother whom he hath seen, can never love God whom he hath not seen, 1 john 4.20. This love shows itself amongst other things by a civil and courteous behaviour towards man: Peter amongst other duties, 1 Pet. 3. requires this, Be courteous to all men: & in the 3. of Titus 2. Put them in remembrance that they be courteous. How courteous and respectful were the sons of Heth to Abraham, Gen. 23.6. being in a strange country, and put to it for a burial place for his wife: In the chiefest of our Sepulchers bury thy dead? And because they would show their regard the more, they add words enough, and words good enough: None of us shall forbid thee his Sepulchre, but thou mayest bury thy dead therein. It is the commendation of Gedeon, judges 8.3. He spoke courteously to the men of Ephraim. But it must not be such courtesy as David speaks of Psal. 28.3. To speak friendly to their neighbours, but imagine mischief in their hearts: To be foris Cato, and intus Nero; of an outward plausible countenance, and of inward malicious intendments. It was forbidden in the Law to wear linsey woolsey; and I am sure they break the Law of God, who wear garments woven of simplicity and subtlety together. Once men saluted hand in hand, saith one, but now we cast arm in arm: But an handful of that old friendship is worth a whole arm full of this new courtesy. Nay further, we must be courteous, and give regard even to wicked men: So Paul behaved himself before Festus, and called him noble. We must respect them not as they are wicked, but as they are men; love their persons, loathe their vices. A wicked man may be of our acquaintance, and we may use him courteously, yet let him never be our companion, to be used entirely. Be at peace with all men, but at war with their vices. Again, there be, who will regard men, and use them regardfully, but no further than they serve their turn; as jeroboam sent his wife to Ahijah the Prophet, and bade her carry him a present of bread, and wafers, and honey, which jeroboam would have scorned to do, but that he thought the Prophet could benefit him by his advice. And such is the condition of many in this age, who will regard a Minister, when they see they must make use of him, either to be visited in their sickness, or that they might be graced with a Sermon at the burial of their friends, or at their marriage, or upon some other high occasion; otherwise we may go long enough ere we be regarded or looked after. But howsoever, this judge was wonderful faulty, he gave no regard, whereas our duty is to regard man, though he be a stranger, though he be an inferior. What a special favour was that which God did to Moses, to call him by his proper name. The Angel saluted Gedeon, The Lord be with thee thou valiant man. But if he be set in place above thee, if a Father, if a Master, if a Magistrate, or instead of any of these; give him that reverence and regard that is due unto him. Which condemns the saucy malapartness of children, servants, people; who will dishonour their Parents, despise their Masters, and contest with their Rulers and men in authority, and brave them to their face: Both Peter and jude complain of these, 2 Pet. 2.10. jude 8. I wish they were not so ordinary as they are. Yet further, if he be thy spiritual Father, thy Pastor and Minister, give unto him a double honour, as well of countenance, as of maintenance, Regard him as a man, but much more as a man of God, set over to instruct thee, and to guide thy soul aright to the Kingdom of glory. How faulty are many of our ill nurtured Laity in this kind; who look over us as high as Cedars; supercilious and lofty like the jews? They took no knowledge of Christ, that he was their King, or of his Royal descent, or that he was the Redeemer of the world, and should dye for the salvation of man: of all this they took no notice. They knew him for a Carpenter, and a Carpenter's son, and such to be his brothers, and such to be his sisters. So we, we shall be readily known by the meanness of our birth and kindred, the leanness of means and living, the poorness of our stipends, or what else may add to our disgrace; but not of the dignity and excellency of our Calling, maintenance for our service, countenance to our Persons; like flies they leave the sound parts, to suck at a botch; Let a man so esteem of us as the Ministers of Christ, and the disposers of the secrets of God, 1 Cor. 4.1. Obey them that have the oversight of you, for they watch for your souls, as they which must give an account. I admonish that you have them in singular love for their works sake. Carnal men and the common sort, when they hear us thus to speak, they think we preach to extol ourselves, and to gain reputation. No, we say with David in the humility of our souls, Non nobis Domine, non nobis, Not unto us O Lord, not unto us, but unto thy name give the praise: If we have regard and esteem at the hands of men, we have but our due. But (mean while) let God have the Honour, by your obedience to his truth, love to his word, by your care and conscience to practise those doctrines which faithfully we teach: this shall be our joy, our crown, our recompense sufficient; otherwise, none of his glory shall cleave to our fingers. Finally, Conclusion. All of us, whether we be in place to rule, or in place to obey; in place to teach, or in place to hear; let us in the reverence and fear of GOD, so carry and demean ourselves to God and Man, That God even our own God may give us his blessing, that he may bless and sanctify our government, sanctify our obedience, sanctify our teaching, sanctify our hearing, and all good duties of our life beside. I will conclude therefore with that prayer of the Apostle: Now the God of peace sanctify you throughout, and I pray God that all our hearts and souls may be kept blameless until the coming of our Lord jesus Christ. AMEN. FINIS.