A SERMON OF THE Saints judging the World.  
Preached at the Assizes holden in Huntingdon, March 13. 1648.  
By John Gaul, Minister of the Word in Great STAUGHTON.  1 Cor. 6.2. Do ye not know that the Saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters? Rectè judicatur hic mundus in nobis, si opus perfidorum hominum non inveniatur in nobis. Ambros. loc. 
LONDON, Printed for Thomas Dring, and are to be sold at his shop at the Sign of the George in Fleetstreet, near Cliffords-●●●●. 1649.   

To all the SAINTS.  
THe best Books have been dedicated to you, and to you only, Rom. 1.7. 1 Cor. 1.2. 2 Cor. 1.1. Eph. 1.1. Phil. 1.1. Col. 1.2. But shall I call them Dedications, or Directions? For He wrote (the Apostle I mean) to his Pupils, not his Patrons. And (to speak betwixt such us you, and such as myself) He dedicates nothing to you, that directs you not, how you should direct yourselves to Him, to whom you are dedicated: Or (returning to the Apostle) shall I say they were his Salutations, or pious Appreciations? (Grace be unto you and Peace, etc.) So let them be esteemed: So let this of mine be accepted. God grant you his Grace; God send you his Peace. It is my daily prayer for you all; who am  
Less than the least of all Saints, JOHN GAUL.   

Of the SAINTS judging the World.  1 Cor. 6.2. Do ye not know that the Saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters? 
THE Text (to my apprehension) sets forth the twofold Assizes; the General, and the Particular, or rather, the Eternal, and the Temporal. The general, and Eternal, are of the Saints judging the world: The Temporal, and Particular, are about their judging in smaller matters. For a further light into the discussions, and issues of both these; we are now to scan the Apostles words more exactly. And therein to consider these two parts of speech: 1. The form of his Interrogating; Do ye not know, etc. 2. The form of his Inferring; And if the world shall, etc.  
1. The form or manner of his Interrogating; which is with a vehement indignation at their ignorance or unmindfulness. For always, negative Interrogations in matters necessary, serve to convince and reprove with more vehemence: Convincing, that so it is; and reproving, because it ought to be otherwise. But why should the Apostle so eagerly indigne this their not knowing, since it is in a point of so much depth, and difficulty, as that a well enlightened Saint might be (in a great part) innocently ignorant of it? Indeed, had the question been about the 〈…〉 the exact cause, and precise form of the Saints judging the worl●; their ignorance had not only been pardonable, but their modest acquiescence in it commendable. But for as much as he inquires only upon the simple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; intimating that such a truth is, and aught to be believed by all Saints and Faithful; there was their ignorance culpable, yea and the rather worthy of vehement and severe reprehension, for these following reasons. 1. Because it is not to be doubted but that they had heard the universal promise in this point (viz. that in Matthew 19.28.) Now, to be ignorant of an universal promise (having the means to understand it) is affected ignorance, or ignorance out of negligence; and therefore deserving the sharper increpation. 2. Because he had but lately intimated such a thing unto them, even in his rectifying of their rash judge (chap. 4. ver. ●.) Judge nothing before the time, until the Lord come, etc. For when he comes, then shall be the time for you to judge with infallible discerning in yourselves; and according to the palpable deserts of other men. 3. Because he had already declared unto them, a special privilege of theirs, in such a case; which they notwithstanding had misprized, or neglected. As Chap. 2. ver. 15. He that is spiritual judgeth all things; All things necessarily pertaining to a natural life, to a civil conversation, to a spiritual profession, and to eternal salvation. Y●● he himself is judged of no man; that is, he himself, for his person, state, conscience (not but that his life and actions are subject to others judgement.) Or, judged of no man; that is, not of man's day, or more humane judgement, opinion, censure, etc. but by the Law, and Word of God. Or, of no man; that is, of no man rightly, that is not spiritual, like himself. For it is impossible that a natural 〈◊〉 carnal man should discern of a spiritual man's gifts and graces: because it is not the naked observation of sense, nor the barren apprehension of the mind; but the conformable inclination of the will and affections, whereby all sanctifying graces are truly and perfectly discerned. Or lastly, the spiritual man (as purely and entirely spiritual) is judged (or justly accused) by no man, whether carnal, or other. For to judge or argue him (on that part which neither errs, nor offends) is to judge not him; but the Spirit of God in him. Pause here a little, and take notice, how ignorance of this privilege made them misprise it, and derogate from it which also makes many others both to arrogate it, and to overprize themselves in it. 4. Because he had but immediately before evinced (from their Ecclesiastic, yea or domestic use and authority) that it properly belonged to them, to judge them that are within; though not them that are without, Chap. 5.12. How much less than did it appertain to them that are without, to judge them that are within? Nevertheless, they (ignorant, or negligent in all these) had (by wilful provocation, or appeal) betrayed their truth, to error; their promise, to unbelief; their privilege, to invasion; and their peculiar jurisdiction, to common usurpation. And not only so, but their causes to corruption, their persons to contempt, their infirmities to derision, their vocation to calumny, and the whole Church of Christ (or Christian profession) to scandal and offence. Was there not then just cause for the Apostles more vehement indignation, in reproving such their careless and peevish error?  
Were we to examine the like causes, with their like effects now adays; it were enough to raise or urge an endigning and increpating commotion in us, beyond the Apostles, because of the more excessive errors and exorbitances: Yea (set aside all other) the blindness, and abuses, (even in this particular) were sufficient to provoke it. For, as touching Saints, and Saints judging, men were never more ignorant; and yet never more arrogant. But (though I intent to follow the Apostle in his form of interrogating) yet (persuaded of better things in you) I shall (as it behoves me) abate somewhat of his vehemence: and ask only in a moderation, and so calmly, as with some concession to your judgement in the truth.  
1. Do ye know, who the Saints are, that shall judge the world? 'Tis a question, and not well answered by all; and therefore not well known to all. The Papists are tying up the Saints here, either to those of their own making, or else to those of their own marring. The judging Saints (after their judgement) are the Patriarches, Prophets. Apostles (say they no more but so? yes) the blessed Virgin by herself; and yet, their whole order of Virgins, Apostolical men, their Doctors, Confessors, Martyrs; their contemplative men, perfect men, men of voluntary poverty. And for these they are framing special Aureola's; not only to prefer them in their glorious state, but in this judiciary act. And yet more precisely for the men of voluntary poverty. And all because upon Peter's saying, Behold we have forsaken all, and followed thee; Christ says, Ye shall sit upon twelve Thrones, judging the twelve Tribes, etc. Mat. 19.27, 28. But (by their leave) our Saviour directs not his speech to Peter only, but to all the rest. Neither doth he now reply to their forsaking, and following (for to that he speaks precisely in the subsequent verse) but to all them, that have followed him in the regeneration, viz. in the doctrine of it, and so are come unto the state of it; are regenerate, or are Saints. Even theirs (one, as well as another) is this privilege, this preferment. It is worth the noting (how they) all of them, consent to contradict themselves; even in the very earnestness of their contention about this pre-eminence. And herein they follow their own Master (the Master of Sentences) who though he would feign determine it to some such as before spoken of; yet he is forced to conclude; that by those fitting on the twelve Thrones, is to be understood an universitas judicantium: and so, by the twelve Tribes an universitas judicandorum. For which we are to thank the Fathers; and neither him, nor them. I may as aptly (and without all contradiction) apply it to this Text, as he to that. As by the world here, we understand a collective, or an universality of those that shall be judged: so by the Saints, a collective also, or an universality of those that shall judge them. Nevertheless, we deny not a pre-eminence to some certain Saints, even in this very act. For we hold it not against the rules of Reason, or Faith either, to believe, That those Saints which are more eminent in grace, and so judging the world here, shall also be more eminent in glory, and so judging the world hereafter. Only, though we are taught to prefer them, for their several measures; yet we are not let to understand, why we should there prefer one Saint before another, for their several orders only. Our Saviour Christ spoke it to all kind of Saints, ye which have followed me in the regeneration: and then more precisely to his Disciples; Ye also shall sit, etc. yet is their pre-eminence no bar to the privilege of all other. The Lord cometh, not with his twelve only, but with the ten thousands of his Saints, to execute judgement upon all, etc. Judas. 14.15. Yea, as touching the executing upon them the judgement written (be it temporal, as some Rabbins would, or spiritual and eternal, as Christians understand it) yet it follows, this honour have all his Saints, Psal. 149.9. Thus we see who the Saints are in the general; enough for exposition: yet it remaineth to say, who, or what a Saint is in particular; but that shall be in the conclusion.  
2. Do you know what the World is, that shall be judged by the Saints? The vulgar translation, though it be redundant to the text, yet it seems to be deficient to the truth: For it thus construes it (of this World) as if it were but this present World; and but a part also, or some appurtenance of it. But the text saith the World emphatically; and means the whole (present, and future,) both persons, and actions. I could take up old terms, and tell you of a twofold world; a mundus perditionis, and a mundus salvationis; a world of damned ones, and a world of saved one's; and both of them to be judged; The one by Christ alone, and the other, by Christ, and all his Saints. And these say as much in effect, as the latter received distinction, ●f a judgement of Absolution; for so Christ himself shall judge the Saints: and of a judgement of Condemnation; for so Christ, and his Saints shall judge the world. But I am to speak of that world which the Saints shall judge: and so I may say, the Saints are competent judges of a threefold world; the Natural, the Civil, and the Sinful. 1. The Saints are apt and proper judges of the Natural world, the world of Creatures. And that by their true and certain knowledge of their christian liberty, in the lawful use, and subordinate disposition of them. For where true christian liberty is in any thing, there God hath left a man to be his own judge; and he that rightly uses it, rightly judges over those things he hath a power to use. But he that abuses it, makes the creatures to groan against him: and now are they his judges, and not he theirs. ●. The Saints are apt and proper judges over the Civil world, or the world of men. And indeed, more apt than other men; Because of their more light of universal truth, more rectitude of reason, more discretion of circumstances, more tenderness of conscience, more innocence of heart and hand, more abnegated passions and affections, more zeal to justice, more love of mercy, more reputation with good men, and more deputation from God himself; as bearing his Image (both in their persons and places) above the rest. 3. The Saints are the apt and proper judges against the sinful world, the world of wicked men, and reprobates; as having first judged sin in themselves, as having long judged them by their works and examples, as having the gift of the discerning of spirits, as labouring to judge exactly after the perpetual law of God, as being witnesses of their wretched lives, as having suffered at their unjust hands, and as minding nothing more than the glory of the supreme Judge himself. Well, as the Saints are the judges, so the world is always the guilty party, or worthy to be judged: and therefore seeing they are the Saints that shall judge the world, let the world take heed how it takes upon it to judge the Saints: For the more presumptuously or perversely the world shall judge the Saints (by wise permission) here, in this present life; the more adversely and severely shall the Saints (by just commission) judge the world in the world to come. But caution is not for the world, but correction; let the Saints therefore see to it, that they go not now beyond their commission, judging the world uprightly however; and in no case, rashly one another.  
3. Do ye know what this act of the Saints judging is? Something of it is to be learned from the original word, twice varied in the Text (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) both in voice and tense. 1. Varied in the voice; one active, the other passive: and active, as from the Saints; passive, as upon the world: Whence I observe by the way, that the Saints shall be active only, and the world passive only in judgement. 2. Varied again from the tense, or time; one a word of the future, the other (though translations note it not) a word of the present: whereupon I observe again, that the Saints shall not only judge the world hereafter, but the world is already judged by them even in this present life. And verily, this aught to be regarded; for be that is not such a Saint as to judge the world here, shall never be such a Saint as to judge the world hereafter: I mean if the world be not judged by him now, in his faith and profession, in his heart and conscience, in his life and example, there's little hope that he should be one elected to judge the world (by his vote and suffrage) at that great day. Furthermore, for this act of judging, Some (both Papists and Protestants) are scrupled at the preciseness of the act, and would have the Saints judging the world, the Angels, the twelve tribes, the ungodly, etc. to be rather an hyperbolical expression, than to signify any such precisely real action; or that this their judging should import only a kind of superlative, and indefinite pre-eminence of their state in general; and not any positive and determinate sentence of such an act in special. And the reason for such their opinion appears to be this, lest otherwise, they might seem to derogate, or detract from the judiciary act and office of Christ. But (with their peace) I must prove it from my Text, that if the Saints judging of the world be but allegorical; so likewise is their judging in the smallest matters. But if the judging in the smallest matters be to be understood as a specifique and precise act of judicature; so likewise is the judging of the world, or else the Apostles inference, a simili, or a majori, (conferring here the one with the other, and preferring the one before the other) is not only incongruous, or unapt, but n●l, and of no force at all. For in arguments of imparity, there must be some sunilitude of the kind, wherein both are consentaneous: or else there can be no inequality of degree, wherein the one is to be supposed to exceed the other. And as to their reason; the sole property of judging, the authority, power, glory, these being Christ's confessed: and the Saints only the assession, assent, vote suffrage, comprobation, acclamation, etc. Surely, this can no more derogate from Christ's act or office, than the session of the Justices, doth from the authority of the Judge in chief. Christ is pleased to make them his assessors and assistants (co-operators, though not co-adjutors) in that peculiar act, both for the more setting forth of his own majesty, and glory; for their more dignity, and comfort; and for the others more terror, and conviction. This truth (with all these reasons) appears plain from these places, Mat. 19.28. 1 Cor. 6.2. 2 Thes. 1.9, 10. Judas 14.15. To which I may add, Psal. 149.9. Zach. 14.5.  
So then, that the Saints shall judge together with Christ, is necessary and easy to believe: but how they shall do it, there's the difficulty to conceive; and peradventure not much necessary for us, as now. For of this there's deep silence in the Scriptures; or else obscurity deeper than silence itself. The most curious inquisitors here, are driven to confess, that the manner of this their precise acting is not to be learned, but by divine revelation. I may say further (with some of them also) that it shall not be directly known, ere it be seen, and done, or (at least wise) cannot be perfectly apprehended, but in the very acting of it: Yet since the boldness of men's broaching their conceptions (in this case) is already begun, (And that not without confidence even of erroneous assertions, and impositions) Let me therefore be bold also to set forth some conceptions; leaving you to your liberty of judging, which of them may be more orthodox, and which of them the most genuine.  
1. One is, That the Saints shall then judge, by presenting their persons; or rather, by a presentation of their actions; comparing their good examples, with the evil of the world, thereby to convince, and condemn them. This I conceive to be a truth: For somuch is to be collected out of Mat. 19.28. & 25.35, 42. Rom. 2.5, 6. & 14.10. 1 Cor. 4, 5. 2 Cor. 5.10. jude 14, 15. yet surely, this is not all. For if it be no more but a manifestation, or comparison of their works; thus shall the world judge itself, and the wicked of it work to condemn one another. For, as the worse examples of the more wicked, are said to justify the ill actions of the less wicked, Ezek. 16.51. so the less ill actions of the less wicked, shall then judge the worse examples of the more wicked, Mat. 12.27, 41, 42. & 11.22, 24. And although there be great difference between the works and examples of the Saints, and others; and so between their comparisons: yet shall they all agree to judge. This singular act therefore of the Saints judging must needs be something more than so.  
2. Another is, That the Saints shall judge by way of assession, assent, vote, suffrage, comprobation, acclamation, and the like subordinate, and conformable acts. Mat. 19.28. Psal. 119.137. Revel. 16.7. & 19.1, 2. This also is a truth, and commonly so received: yet neither is this all. For not only the Saints are saved; but even the Devils, and the Damned, shall then be convinced, and constrained to acknowledge the justice and equity of God's judgements. At that time (saith Christ, Rom. 14.11. Every knee shall bow to me, and every tongue shall confess to God. All powers, persons, nations, languages, consciences (good and bad) shall not only be brought into a subjection to the power, but to the confession of the justice of it. And albeit Angels, and Saints, shall do it directly, and voluntarily; and adore, admire, and praise, 2 Thess. 1.10. yet the Devils, and the Damned, shall not be able to detract any thing from it; And therefore shall do it; although it be but involuntarily, and indirectly: so that both their acts are thus also tending to judgement; and therefore that of the Saiuts must yet be somewhat else.  
3. Another is, That the Saints, though they shall not pronounce the sentence together with Christ; yet they shall repeat it after him, or relate, and tell it unto others. This is the fond opinion, expressed and pressed so by the Papists (and by the wisest of them, their Schoolmen, Summists, Casuists) But if it be not frivolous, let them answer us. To whom (for God's sake) should they tell it? To their fellow Saints, and Angels? why, they all were acquainted with it, as well as themselves; understanding it at once, by a primary and immediate revelation: and therefore need no mediate, or secondary information of theirs, by parts and degrees. Or to the Devils, and the Damned? what need that either, after an immediate, and total conviction of all consciences? And since (as themselves are more inclined to believe) it shall be exercised mentally (a proper act of divine Power) to what purpose then should there be a vocal pronunciation, or repetition? And if the Saints have any other way to insinuate themselves into one another; which way else should they do it to the world? Or what needs any further patefaction of the divine justice to any, than that proportionable to every one's witness within himself?  
4. Another is, That the Saints shall judge in a petitionary way, requiring, provoking, rather invoking, or praying justice against the world. I dare not deny, but that there may be very truth in this, As Revel. 6.9, 10. But yet in as much as this is an act of the Saints, or Souls under the Altar; yea, and of the Saints upon the footstool too, Luke 18.7, 8. Me thinks the precise act of the Saints upon the throne, should be something moreover to that.  
5. Another is, That the Saints shall judge the world, as it were by way of inditing, impleading, accusing, witnessing, etc. And (I conceive) it may be thus. The Saints of the law, more especially accusing the breakers of the law, by the law, joh. 5.45. Rom. 2.12. And the Saints of the Gospel, more especially judging the profaners of the Gospel, by the Gospel, Rom. 2.16. But forasmuch as these are the rules, and forms, whereby they accuse them here (and accordingly have done it in all ages) something assuredly it is, that they shall more formally act hereafter.  
6. Another is, That the Saints shall then judge after the manner of exultation; glorying, rejoicing to see the vengeance, Psal. 58.10. And that out of a perfect zeal of justice, void of the least desire of revenge. But nevertheless, this their exulting being a constant and perpetual act (here inchoate, there consummate, not for time, but integrity) me thinks still the present or precise act should yet be somewhat more.  
7. The last (and I conceive, the aptest) is, That the Saints shall judge in Christ; and Christ in the Saints. He in them, by those infallible principles of divine justice which are impressed in them; they in him, by those inseparable bonds of union, whereby they wholly relate to him: Or he, and they together, as Head, and Members. The act of the Head imputed to the Members, and the act of the Members acknowledged by the Head. His judiciary act (especially as from his Mediatorship, and Manhood) having a peculiar influence upon them: and so their act (in a perfect conformity, though not absolute proportion) having a peculiar reference to him. And in this conception I am not alone (others as orthodox, and more learned, speak with me to this effect.) Nor are we in it without the Scriptures, Mat. 19.28. Ind 14, 15. which (saving to each their property) speaks there of it, as one joint act. And therefore I believe, when Christ's act shall be perfectly apprehended and understood, then shall this of the Saints also, and not before.  
Only suffer me to conclude the point in a few distinctive terms. 1. Causaliter, & auctoritative, as principal Cause, and through absolute Authority; so shall Christ judge alone, and neither Saints nor Angels with him. 2. Exemplariter, & comparatiuè, by comparing their actions and examples; so shall not only good men judge bad men, but bad men one another. 3. Assistenter, & interpretatiuè, as assessors, adherers, approvers, admirers, applauders, etc. So shall the Saints judge the world. 4. Ministerialiter, & executiuè, ministerially, and in a powerful executing of the judgement, both upon the world, and the Devils; so shall the Angels also judge together with him, at that day.  
II. The form or manner of the Apostles inferring: And if the world shall be judged by you, are ye unworthy to judge the smallest matters? And he infers with an interrogation upon a supposition: indigning still, that any man should not easily see into the force of the consequence, upon such a Concession. Yet all the weight of his inference is not so particularly to be apprehended from any Translation, as from the original words themselves. According to their native Emphasis therefore we observe how strongly he infers:  
1. A majori, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And thus are they enforcing or affirming validly from the greater to the less. If the Collective, the univerfall world shall be judged by you, how much more than may you be Judges of the distributive, or a few particulars? If in things eternal, how much more in things temporal? If in Causes betwixt God and man, how much more in matters betwixt man and man? If in those the greatest, how much more in these the smallest matters?  
2. Ab interiori, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. We miss the rise of this Argument in many translations, and in most expositions. Because it is usual (excepting the Greek Interpreters) to translate, and expound this in you, by you. Notwithstanding (under correction as touching the frequent enallage or change of certain Particles) let me say; that where the original expression is clear sense, and notably serving to a deduction of sound doctrine, there it is safest always to retain the words in their own idiom. Now to me it signifies very emphatically, to read it thus; If the world be judged in your rather than thus, If the world shall be judged by you. For it notes a fundamental, and intrinsecall act of judging; which excels any instrumental and extrinsecall act whatsoever. And to judge externally, in form, and word and sentence, is nothing so essential to judicial truth, as to judge internally, in heart, in mind, and conscience. Besides, the original phrase reserved, more properly respects either kind of Judicature. For the eternal judgement (as it is generally conceived, and upon more probability) shall be mental, (in the execution) rather than vocal; consisting in Revelation and conviction from within, more than in any kind of examination or discussion from without: Therefore is it more proper to say of the Saints there, the world shall be judged in you, than by you. And as for temporal Judicature, who apprehends it not to be more in a rational and conscientious verity, than in any verbal or sentencing formality? And that this (even in all the exactness) is but a formal injustice without that? Therefore even here also, the world is rather to be judged in you, than by you. And therefore I could wish that we were not so strict in forms of judging by: and yet more strict in grounds of judging in. For (believe it) if another be only judged by us, then are we judged in ourselves. But I pursue the Apostles Argument; If the world be judged in you, which is the greatest matter, then may it the better be judged by you, in these the smallest matters. And you all (Christians and Saints) know this for a truth. He that so judges not the world within himself, as to renounce it here, shall never be counted worthy for to judge it, as to denounce against it hereafter.  
8. A minori, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some Authors make hard sense, in making the Apostle to assert this in the affirmative, rather than interrogare it in the negative. But it is clear, he argues from some diminution of their esteem; whether proceeding from themselves or others. Do ye think yourselves unworthy to judge these smaller matters, whom God has thought worthy to judge the world? That's an humility or modesty reprehensible (both for dejectedness, and pusillanimity, as also for accidie and floathfulnesse) that shall lessen itself to God's gifts and graces, or to the Saints privileges and Prerogatives; so as to make itself as if it were unmeet to do him service either in Church or Commonwealth. Or else, do others think that your holiness from God diminishes your honour among men? Or that your spiritual piety is enough to sequester you from having any hand in secular power? Or that your conscience debars your reason? Or that your faith should blind and corrupt your sense? Or that the Communion of Saints forbids to discern and order things in the common society of men? Can they once imagine that profane men and Infidels can be more wise and just (in any matter) than Christians and Saints? Or yet, that a guilty experience is better able to give perfect judgement in business, than an innocent simplicity. I tell you, let a man be experienced or practised in a thousand Cases, or Causes; yet if his Conscience be guilty or polluted in them, a sincere enlightened soul (who never perhaps heard of the Case before) is better able to judge (though not peradventure so exactly of the formality) yet of the very truth and integrity, then is he.  
4. Ab exteriori, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This word (in Scripture use) signifies properly the Judgement Seat. Whereupon he thus infers, Shall ye sit upon Thrones above; and must you be thought unworthy to sit upon Benches here below? But (in the larger acceptation) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 designs their things; The Sense, or faculty of judging; the Seat, or place of Judicature; and the Cause, or matter to be adjudged. I gather them all into this one observation; That Causes are not to be adjudged, but by men of faculty and skill in judgement: nor are they to exercise or execute those faculties, but in just Callings, or proper places of Judicature.  
5. Ab inferiori, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the smallest matters. That signification is not small enough. For it may well be rendered the most base, vile, poor, contemptible, infamous, etc. But let us expound it in construction with the former word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so we observe briefly these generals: That the skill or faculty of judging here on earth, is a poor rude blindness, and blundering; in comparison of that perfect and infallible illumination, and discretion that shall be hereafter: That the stateliest Seats of Judicature, are inferior, nay infamous (footstools, nay but as dunghills) to those huge and glorious Thrones. That the matters to be handled now on man's day, are vile and base (the best of them) in comparison of those important affairs that shall be exactly adjudged and firmly settled at that day, when Christ shall come with all his Saints. In a word, that if any of these be abused (by intrusion, ignorance, rashness, partiality, or other corruption) then are they smaller than the smallest, yea viler than the vilest, and no otherwise accounted of in the esteem of God and good men, 1 Cor. 4.3. Wherefore I shall draw all of it to this twofold use. 1. One to the men of the Law. The matters of your business (that I may stretch it no further) what be they, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? You apprehend (I suppose) the true signification. Take heed therefore that you neither overprize them, nor over-pride yourselves in them. 2. And then to you Lawing men, What are the things you are given so greatly to contend about? The smallest matters. They are your paltry pence, for which you so (without all patience) take your fellow-Servant by the throat, not once remembering what compassion your great Lord and Master has long shown to you, as touching those many thousand talents, whereof you have lived, and (without remission) are likely to die in the arrears. They are your petty Trespasses, for which you regard not to forfeit both the Petition, and the Promise, Mat. 6.12, 14. For your carnals you altogether neglect the spirituals; and the things pertaining to this life, you wholly set before the things of a better. There's such eagerness in contending for the earth, which was given to the children of men, that there's little earnestness in contending for the faith, which was once delivered to the Saints of God. And we that are the Saints, or would, or should be, all our judging is (in stead of the world) of one another: and that not in the smallest only, but (woe, and alas!) even in the greatest matters.  
Having thus absolved the words and parts of my Text, I come now to my intended point: A point of truth, and of such pertinence to all, as may justly require a serious Tractate, and not to be taken up by the way, in the latter end of a Sermon only. Had you the patience and I the permission to begin again, all that were not sufficient to delineate it in all the numbers of it; yet because I have already proposed to discover who the Saints are in particular▪ And because if we err and be mistaken in this, all else that has, or can here be spoken, is but arrogated, usurped, and delusively presumed. Therefore I shall endeavour in the description both ways, viz. Negatively, and Positively, praying you to be content at this time in stead of a Syntagme, with a Synopsis only.  
I. Negatively, to show who they are not; for falsehood must be removed, ere truth can be planted. Therefore there are to be razed out of the Catalogue of Saints; or rather, not to be there enrolled.  
1. Not they, that are not in Christ, Phil. 1.1.— The Saints in Christ jesus, sc. chosen in him, called by him, perfected through him, intended for him, 1 Cor. 1.2.— Them that are sanctified in Christ Jesus, called to be Saints. Can any man be called to the state and being of a Saint, before he be sanctified by Christ's Blood, Baptism, Gospel, Grace, Merits? unless this foundation be laid, it is impossible to raise any such like superstructure; not only for those say, but for these reasons. 1. Because Christ therefore made himself a Saint, to the end he might so make us Saints in himself, John 17.19. For their sakes I sanctify myself, that they also might be sanctified through the truth (which indeed is myself.) He sanctified himself in the assumption of his humane nature; to sanctify our nature, in a reconciliation of it to God: He sanctified himself to the office of his mediation, that so he might sanctify us to the office of our profession: He sanctified or prepared himself to his passion, to the end he might sanctify or purge us from our sins: He sanctified himself to a perfection of obedience, to the intent he might sanctify us to a conformity in our lives. 2. Because we were Saints in Christ before we were Saints, nay while we were yet corrupt in ourselves. The lump, or mass, profane itself, is notwithstanding holy in the first fruits: The Branches wild in themselves, are holy nevertheless in their root, Rom. 11.16, 17. Our children that are unclean in themselves, yet now are they holy, 1 Cor. 7.14. and all through the Covenant made with us and our seed 3. Because now that we are Saints in ourselves, we are yet more Saints in Christ then we are in ourselves. 'Tis not all our inspired or present, but his presenting holiness that makes us so purely and perfectly holy, Eph. 5.27. Gol. 1.22. And therefore we count not our Saintship to consist so much in our active and infused, as in our passive and imputed sanctity: For by the one we can be but holy, as we are capable of in ourselves; but by the other we are found to be holy, as he is holy.  
2. Not they, that have not the spirit. We attribute it in peculiar manner to the Holy-Ghost, to be our Sanctifier (which is as much as a Saint-maker.) And shall any man think to be so made without his Maker? In Rom. 1.4. 2 Thes. 2.13. 1 Pet. 1.2. There are these convertible terms or Propositions; the Spirit of sanctification, and the sanctification of the Spirit. To note both ways, that neither can that Cause be without this effect, nor this effect without that Cause. As no Spirit without sanctification, so no sanctification without the Spirit. Persons of Saints, actions of Saints, communion of Saints, all are sanctified or sainted by the Holy-Ghost, the Spirit of our God; Rom. 15.16. 1 Cor. 6.11. 2 Pet. 1.21.  
3. Not they, that are not sanctified by the Word. It is the Word that sanctifies the common creature, even to saintly uses, 1 Tim. 4.5. It is the Word that sanctifies the Person to his saintly Duties, John 17.17. Sanctify them through thy truth, thy word is truth. Exceeding well limited by our Saviour himself; that no man might presume of other, or further sanctity, or Saintship, than the Word itself sets forth: Or, that there should be a truth of any thing, necessary to be known or done (by sanctified men or Saints) either besides or beyond it. It is by the Word (and by the Sacraments too) that the Church (or Congregation of Saints) is sanctified, both in her mysterious relations, and religious offices, Eph. 5.26. Let the Saints of the Church then see to it, that neither means of sanctification or Saintship be neglected.  
4. Not they, that would be Saints in name only, and in nothing else. We read of the called Saints indeed, Rom. 1.7. 1 Corin. 1.2. But who expounds that of the Nominal, and not of the real Calling? In the Old Testament, the word Saint is so indefinite in signification, that (in many places) we are left to interpret it indifferently, either of a holy man, or of a holy thing. And there (in many places again) the Saints, or holy persons, are expressed by sanctity, or holiness itself: yea and Christ himself is not only called the Holy One, but the Holy thing, Luke 1.39. All is to teach us, not to glory in the name without the thing: not to bea●● of, Saints in the concrete, without sanctity in the abstract. What? shall we be as profane as Papists are superstitious, in calling painted Pictures and liveless Images, Saints? The word was abused of old (whether arrogantly or ironically, I know not) by calling whoremongers and hariets by the same, or the like name with Saints, Gen. 38.21. Deut. 23.17. 2 Kings 23.7. Hos. 4.14. I am ashamed to say, how it is so and so abused even now adays.  
5. Not they, who (out of an opinion of their own sanctity) despise all others; as if there were no Saints but themselves. Of this sect were some old Jews, Isa 65.5. and after them the Pharisees, Luke 7.39. & 18.9. As he cannot be simply a Saint, that is a Saint only in comparison (comparing himself with others, whom he takes to be worse, or not so good as himself;) so neither is he, (who comparing himself with himself,) presumes himself for a Saint alone, or above all other Saints whomsoever. Contrary to such a Pharisaical conceit, was St Paul's humble apprehension and confession of himself, Eph. 3.8. Who am less thou the least of all Saints. But how do they make themselves better than the least of Saints? who think it no sacrilege to rob Peter and Paul of the name of Saints, and yet no superstition to assume it to themselves: Who presume that their righteousness then exceeds the Pharisees, when they exceed them only in Pharascisme: Who not only contemn others, as the Reshagaim, the wicked; and deride the Thaddikim, the just in a conformity to the Moral Law; but not contented to be accounted the Chesidim, righteous above the Law, in their Traditions; they will be (that I may add so much to the old distinction) even the Kedoshim, holy above the Gospel, in their own delusions.  
6. Not they, who make all to be Saints alike, Numb. 16.3. All the Congregation are holy every one of them. Oh the arrogance of confusion I There will be a separation. The Lord will show who are his, and who are holy, or Saints. Mean while bring every man his Censor, his conscience, and stand in the door of the Congregation, the Church of God; and be you before the Lord in presenting your conscience to be informed by his Word; and then the glory of the Lord (his graces) will appear. Think not to fetch Saints (all at once, or one like another) out of the earth; for that were utterly against the old Etymology of a Saint, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and it is to be feared, the earth will swallow up such Saints again. But look up to the heavens, (whence all Saints have their original) and you shall soon perceive the difference, not only bet wixt stars and Comets, but even betwixt stars, and stars. For they differ in grace as well as glory, 1 Cor. 15.41.  
7. Not they, which make war with the Saints, Dan. 7.21. Revel. 3.7. Not they, which give the flesh of his Saints unto the beasts of the earth, Psal. 79.2. Not they, which are drunken with the blood of the Saints, Revel. 17.6. You know, the places are expounded of Atheists, Idolaters, Prophaners, Hypocrites, Heretics, Schismatics, Persecutors, etc. and of their cruelties, treacheries, seducements, etc. I read of one (and but of one) of whom it was said, He had done much evil to the Saints, Acts 9.13. yet he afterwards became a Saint; and (as a Saint) suffered more themselves, than he had done to all others before: and yet (for what he had doom) accounted himself the least of all Saints ever after.  
II. Positively, now to show who they are. And I shall as shortly describe them from their Properties, their Exercises, their Privileges, and their Services.  
1. From their gracious Properties. Were I to define a Saint, I would do it thus: A Saint is the subject of grace; Neither do I take a Saint to be any other thing, than grace in the concrete; or indeed the collective of all graces. His gracious Properties are they which constitute him in himself, difference him from others, and declare him to all the world. And they are,  
1. Innocence. This is much used in the definition of a Saint, or description. And vulgarly, a Saint and an Innocent, are taken for Synonyma's. It is said of Christ, our High Priest, that he was holy, and harmless, Hebr. 7.26. and such an one became us, both to believe, and imitate. And it is the great act of his Office, not only to make us holy, and unblameable; but to preserve, and present us so, Eph. 1.4. & 5.27. Col 1.22. 1 Thes. 2.9. & 3.13. The places give us to note plainly, That he that is a Saint, or holy in his person, must also be an Innocent, or unblamable in his actions; and not only so, but in his affections also, unblamable, or unreprovable, both as from his own boars and conscience, and in the sight of God; and by the report and witness of godly and faithful men. Neither willingly giving occasion (as the several words import) for private scandal to complain, nor for public justice to call in question.  
2. Fear of God. A private fear, or that of conscience: O fear the Lord ye his Saints, Psal. 34.9. A public fear, or that of service. God is greatly to be feared in the assembly of the Saints, Psalm 89.7. Between this and that, is the whole work of our Christian, or Saintly proficiency; Perfecting holiness in the fear of God, 2 Cor. 7.1. For holiness without fear, soon grows slothful in srcurity: and fear without holiness, grows as slothful in despair. Both these therefore having had their perfect work, there wants not their reward, neither temporal, Psal. 34.9. nor eternal. Rev. 11.18.  
3. Faith. The Saints and the Faithful are inseparable companions, Ephes. 1.1. Colos. 1.2. And though some distinguish them by their Callings and Degrees, yet I cannot well discern which is one, which another; which is first, which last: saving that he is the one more properly, as justified by Christ; and the other, as sanctified by the Holy Ghost. Only (because many pretend to faith, without holiness) I would that the faith of the Saints were discerned by the zeal of profession, Judas 3. By the virtue of obedience, Rev. 14.12. by the communion of Charity, Col. 1.2. and by the patience of expectation, Rev. 13.10.  
4. Love. It either respects God and man, or man and man. Betwixt God and man, it is either that love whereby God loved them first, and so it is the cause or ground of their Saintship, Rom. 1.7. Beloved of God, called to be Saints: Or else it is that love where with they love God again; and so it is the effect, or sign of their Saintship, Psalm 31.23. O love the Lord all ye his Saints. Betwixt man and man, their love is defective to none, Eph. 1.4.— Holy and without blame in love: But excessive and abounding to those of their like.— Your love unto all the Saints. Eph. 1.15. Col. 1.4.  
5. Wisdom. And that of extraordinary revelation, as touching particular promises, Psalm. 89.19. Thou spakest in vision to thy holy one, etc. Of ordinary illumination, in the perpetual truth, Col. 1.26. The mystery which hath been laid from ages, and from generations, is now made manifest to his Saints. The Saints of old exceeded us in legal visions; but we transcend them in Evangelicall illuminations: Our mysterious way comparatively hidden to them; their miraculous way superlatively hidden to us. How great delusion is it then for us to dote after their mists, and Moonshine, in the midst of our own Sunshine, and perfect day? Item, of a discreet apprehension, in matters of prudent and conscientious Piety, Prov. 9.10.) The knowledge of the holy (or of the Saints) is understanding: None like to theirs for piety and policy, both at once. That of others, is but the shadow; this of theirs, is the substance of all wisdom. But where is it to be found? In few, or none: For what he once said in modesty, Prov. 30.3. every man almost may say with shame; I have neither learned wisdom, nor have the knowledge of the holy, or of the Saints. Item, of perfect comprehension, Eph. 3.18.— may comprehend with all Saints, etc. Namely, the love of God in Christ, to be comprehended (in all the dimensions of it) by the Saints in heaven. Both the breadth, how it extends to all, Saints, and Angels; and the length, how it was from everlasting, to everlasting; and the depth, how it had no cause, but that rooted within itself; and the height, how it hath brought them to glory in the highest Heavens.  
6. Purity. Both of body and mind. For he that is no pure Saint in his body (believe it) can be no true Saint in his soul. One that is a right Saint, must be holy both in body and spirit, 1 Cor. 7.34. Nor can there be any perfecting of holiness, till a man have cleansed himself from all filthiness of the flesh, and Spirit, 2 Cor. 7.1. Wherefore, Yield your members servants to righteousness unto holiness, Rom. 6.19. And present your bodies a living sacrifice, holy, etc. Rom. 12.1. For this is the will of God, even your Sanctification,— that every one of you should know how to possess his vessel in sanctification and honour 1 Thes. 4.1, 2. Take heed then (as ye would be accounted Saints) not only of actual pollution, through uncleanness of commission, but even of verbal infection, through corrupt communication. But Fornication, and all uncleanness, and covetousness, let it not once be named amongst you, as becometh Saints, Eph. 5.3.  
7. Patience. In Daniel, and the Revelations, (Dan. 7.21, 25. & 8.24. Rev. 13.7, 10. & 14.12. & 16.6. & 17.6.) much is expressed concerning the patience of the Saints: And much more might be thence affirmed, both as touching their patience of perpession, and of expectation; of sufferance, and of perseverance. And (besides the kinds) the causes also (Gods justice, and man's injustice) as likewise faith and obedience, the express conditions thereof. But I forbear, because I know not, whether even your patience will bear it, and whether my words, (if they be many) may not tyre it in the very hearing: or (if these words should be weighty) might not (as to the hearing, and bearing) weary it, with imposing yet further upon it.  
8. Humility. Which is an humble or lowly apprehension of our own graces, and Saintship. Both because of all defects in comparison of God, Who put no trust, or found no steadfastness in his Saints, Job 15.15. That they should stand of themselves, or without him, or should be of consistency like to him, or once offer to contend with him: And likewise, because of manifold both defects, and exorbitances; in relation not only to themselves, but others also: Enough (if well laid to heart) to make the best Saint say ingeniously of himself, I am less than the least of all Saints, Eph. 3.8. And think it honour enough, to wash the Saints feet, 1 Tim. 5.10.  
2. From their gracious Exercises. For what barren and empty notions are those we have of gifts and graces unexercised? I say, barren, and empty notions; if not bare and airy pretensions. How were the good and faithful servants to be differenced from that wicked and slothful one, but by the employment, and improvement of their Talents? He had his Talon, but he hide it in the earth, or laid it up in a Napkin; whereas they traded with theirs, and gained double to them. The true Saint than is to be distinguished, and declared by his exercises: which are,  
1. To endeavour in the discerning, or putting a difference between holy and unholy, Levit. 10.10. Ezek. 44.23. Namely, both men, and things. For he who studies not to discern betwixt holy and unholy things, shall never be able to discern trueby betwixt holy and unholy men. Neither are we to consider the thing by the man, but the man by the thing: For the trees are known by their fruit, and not the fruit by their trees. And without this discretion (in some measure) neither can a duty be done aright by any man; nor judged rightly of, when done by another.  
2. To labour diligently in universal obedience to God's commandments. For certainly, no obedience, no Saint: Because this is the express condition of the Saints initiating, Exod. 19.5, 6. his avouching, Deut. 26.17, 18. his establishing, Deut. 28.9. and his consummating, Rev. 15.12, 13.  
3. To imitate God, and Christ, especially in holiness, 1 Pet. 1.15, 16. As he which hath called you is holy, so be ye holy in all manner of conversation. Because it is written, be ye holy; for I am holy. God is essentially, independantly, and infinitely holy; and in all these ways his holiness is to us unimitable: He gives us here a command to be holy, and that binds us only to be so, but helps us not. He likewise sets forth to us his own being holy (yet as a proposed motive, not a proportioned model) and that urges us moreover, but nevertheless assists us not. But he also here gives us our Call to be holy; and the Call invites graciously, as well as the command justly obliges. For here he gives us a pattern, as well as there a rule; proposing him that hath called us, for our example, stretching it not beyond our own conversation, and capacity, although enlarging it to the utmost of itself. And so we have the grace and power, aid and encouragement, rule and guide, means and way for our imitation.  
4. To labour in, and after Communion; The Communion of Saints, as it is of the Members with their head, so it is among the Privileges: but as it is of the Members each with other, so it is amongst the exercises of Saints. This we glory in, as a Privilege; but we fail of it, as an exercise. Therefore is it necessary to say, first, how it is erred in; next how it ought to be endeavoured after. 1. The errors are, that men are over-speculative, and not practical enough in this point. They think that they have satisfied this truth to assent unto it, or profess it as an Article of their Creed, though they never endeavour it in the practice of their conversations. Whereas indeed, no man can rightly believe, that there is a Communion of Saints, much less that himself is one of that Communion, unless he be duly exercised therein: That some men stretch it too high, and fare, and wide, and so make it a commixion, or indeed a confusion, rather than a Communion: That some tie it up too strait, and would seem to purge it so precisely, as that (instead of any thing like to society) they make it the same with a separation, a singularity, or very solitude itself: That some will be admitting such as are no Saints; and some again will not admit of very Saints into their Communions: That some make it to consist in a community of goods, more than in a communication of graces; and in a Congregation of bodies, not in a conjunction of souls; and a conspiracy of rude members, not harmony of holy powers; and a communication of tongues and faces, more than any co-union of hearts and minds: That some will be intruding themselves into a particular, and familiar Communion, even with the Saints in heaven; and some are shy of other, than a general and called communion with the Saints on earth. 2. The endeavours here ought to be according to these regulations of it. Not simply to have communion one with another; but with special relation to our union with Christ, and his Spirit, the causes and foundation of all our Saintly communion, 1 John 1.3.7. 1 Cor. 6.17. & 12.13. 2 Cor. 13.14. Not to abandon utterly all external communion with wicked men and hypocrites; and yet not to admit them into the internal neither, 1 Cor. 5.9, 10, 13. 1 Tim. 5.22. Not to break off all communion with a Brother, for every infirmity or offence; and yet not to communicate with the sins of any, 2 Thes. 3.14, 15. 1 Cor. 5.11. Not to have respect of persons in Christian Communion, as touching Nation, Sex, Age, Degree, Condition, etc. and yet even there also to prefer one before another, for their measures, and eminences sake, James 2.1, 2, 3. Gal. 3.28. & 2.9. Not to think that our communion (either with the Head or Members) can be perfected all at once; but to labour in the completion of it by times and degrees, Eph. 4.15, & Col. 2.19. Plainly, and in few; to labour after this communion, by the means of the Word, Sacraments and Prayer, etc. 2 Cor. 5.19. 1 Cor. 12.13. & 10.16, 17. Phil. 1.4, 5. To labour in this communion, by communicating our gifts and graces, Rom. 1.11. Philem. 5, 6. By teaching and exhorting both by Word and Example, 1 john 1.3. Gal. 6.6. By communicating to one another's outward necessities, Rom. 12.13. 2 Cor. 8.4. Phil. 4.15. By conforming ourselves to Christ in our own sufferings; and compassionating others in theirs, 1 Pet. 4.13. Phil. 4.14. 2 Cor. 1.7.  
5. To have the divine Ordinances in due observation. I pass by those that were particular, and temporary, Exo. 22.30, 31. Leu. 21.6. Numb. 6.5. I speak only of two Ordinances, which are universal, and perpetual throughout the Church of Christ. That is to say, the Magistracy, and the Ministry: both which all the Saints (as Saints) are bound to observe, because ordained of God, and for their good. 1. The Magistracy; All his Saints are in thy hands, they sat down at thy feet, every one shall receive of thy words. Deut. 33.3. They are the words either of God, approving Moses his authority to his People; or of Moses commending the People's observance; or else of the People, acknowledging him, and themselves in both these: and that as touching both their Protection, Subjection, and Direction. 2. The Ministry; He gave some Apostles, and some Prophets, and some Evangelists, and some Pastors, and Teathers; for the perfecting of the Saints, Ephes. 4.11, 12. There is this one end of all kind of Minister's Institution; the Saints perfection. How can the Saints than be perfect without them? The original word there imports how laxate, or loose-joynted they are, if these be wanting to confirm them; worthy therefore they are to be observed by all such, and if it be but for their works sake, as it especially concerns themselves.  
6. To apply earnestly unto Prayer. A prime exercise of Saints, 1 Cor. 1.2. So soon as called to be Saints, immediately calling upon the name of the Lord Jesus Christ. This I say therefore, no praying people, no Saints; yet say I not, that every one is a Saint that prays. No, not any one, unless he pray, 1. In, and by the Spirit. He maketh intercession for the Saints, Rom. 8.27. 2. As vold of superstition, in every place; so void of singularity: remembering that Christ is others Lord, as well as his own, 1 Cor. 1.2. 3. Upon other Saints, or holy men's occasion and example, Psal. 32.6. 4 In the harmony or consent of all faculties, with the clearness of understanding, and zeal of affections. All noted by the Harps, golden vials, and odours; which are said to be the prayers of the Saints, Rev. 5.8. 5. In the name of Christ, who is the Angel offering up the prayers of the Saints, in the golden Censer of his own merits and mediation, Rev. 8.3, 4.  
7. To give hearty thanks and praise to God, viz. publicly, privately; for all his gracious acts, and according to all his gracious attributes: Out of a bounden duty, a ready mind, a cheerful voice, a comely order, and a ●it opportunity, Psal. 30.4. & 52.9. & 89.5. & 145.10.149.1.  
8. To desire, and endeavour in a proficiency of all holy duties. Both by a vigilant circumspection against temptations and relapses. He will speak peace unto his people, and to his Saints; but let them not turn agains to folly, Psalm 85.8. As also in a continual augmentation, and procession, both of graces, and duties. He that is holy, let him be holy still, Rev. 22.11.  
III. From their Privileges. Whereof some are to set forth their dignity, and advancement, in honourable Titles: Some their advantage, or utility, in inestimable benefits.  
1. Those of their advancement in Dignity: Besides that, they are usually styled a holy people, chosen, special, peculiar, redeemed, purchased, sought out, beloved, etc. God has promised to make them high above all other, in praise, in name, and in honour, Deut. 26.19. That is, for goodness, power and esteem. And God is as good as his word; He exalteth the horn of his people, the praise of all his Saints, Psalm 148.14. sc. makes them the praise and admiration of all people; that they may praise and adore him the more. More particularly, He hath made them to be Kings and Priests, or a Royal Priesthood, 1 Pet. 2.5. Rev. 1.6. A Royal Priesthood, in assimilation to Christ; the Priest of the Royal, not the rigid Law. A Kingdom wherein is a Priesthood; for service and holiness: and a Priesthood, wherein is a Kingdom; for authority and order: Kings, in the justice of Civil government: Priests, in the mercy of Ecclesiastical government: Kings, to subdue carnal corruptions: Priests, to offer spiritual sacrifices: Kings, against the adversaries of the Church: Priests, towards the Sons of the Church: Priests to serve here, and Kings to reign hereafter. I add (because of the occasion) Judges, and Counsellors: Judges, both against the enemies of God and Christ in general, Judas 14, 15. and against their own enemies and persecuters in particular, Dan. 7.21, 22. Counsellors, to which we may turn. Job 5.1. He means not to dead Saints, by way of Invocation; but to living Saints, for Patronage, and Advocateship; for counsel, and advice; for information, and instruction; for instance, and example. And hereupon, let me not add to say; no Saints, no Judges; no Saints, no Counsellors.  
2. Those of their advantage, or benefit; which be, 1. To be specially protected, both in body and soul; against evil both internal, and external. The Lord forsaketh not his Saints, they are preserved for ever, Psalm 37.28. He preserveth the souls of his Saints, Psalm 97.10. He will keep the feet of his Saints, 1 Sam. 2.9. 2. To be peaceably comforted, both against the conscience of sin: He will speak peace to his Saints, etc. Psalm 85.8. As also in the tranquillity of a good conscience; Let the Saints be joyful in glory, let them sing aloud upon their beds, Psalm 149.5. And that, in the comforts and cheerfulness, both of graces and duties, 2 Chr. 6.41. Psalm 132.9, 10. 3. To be eternally saved. It is verified not of our Saviour only, but of every Saint; Thou wilt not suffer thy Holy One to see corruption, Psalm 16.10. The Saints possessed the Kingdom, Dan. 7.22. There's their enjoying of it. The riches of the glory of his inheritance in the Saints, Eph. 1.18. There's Christ enjoying of them; Partakers of the inheritance of the Saints in light, Col. 1.12. There's their enjoying of one another in him.  
4. From their Services: I mean such as are due unto them, not only from one another, but some of them from all other. And (in brief) they are, 1. The praying for one another, Ephes. 6.18. 2. The visiting or saluting one another, Acts 9.32. Rom. 16.15. 1 Cor. 13.13. Phil. 4.21, 22. 3. The loving, and reverencing one another's Persons, Eph. 1.15. Col. 1.4. Mark 6.20. 1 Tim. 5.10. 4. The delighting in one another's company, and communion, Psalm 16.3. & Psalm 18.26. Hos. 11.12. Eph. 2.19. 5. The administering to one another's necessities, Psalm 16.2, 3. Rom. 12.13. & 15.25, 26, 31. & 16.2. 1 Cor. 16.1, 15. 2 Cor. 8.4. & 9.1. Phile. 7. Hebr. 6.10. Should I insist to explain all these services, as they are laid forth (for our rules and examples) in the aforesaid places; and (in particular) examine how they are performed by one, or other, I should bring in the world (I fear) to judge the Saints in these neglects. And for all these (with many more that might be applied from the whole discovery) there be many, who though they presume themselves for Saints, and such as shall judge the world; yet shall they find themselves (I am afraid) judged amongst the worst of the world, at the great day of God.  
Now the good God of Heaven do away the veils, and more than menstruous rags of simulated sanctity, and  us with the fine linen (the perfection of Jesus Christ) which is the righteousness of the Saints, Rev. 19.8. And abate the arrogance and temerity of judging before the time: And make us so to judge ourselves, that we may not be judged. And so to judge the world now, in the sincerity of grace, that we may judge it hereafter in the authority of glory. And when we are judged here, we may be so chastened of the Lord: And when we are judged hereafter, we may be so absolved by him, as that we may justly condemn, and never be justly condemned with the world, 1 Cor. 11.31, 32.  
FINIS.