A SERMON OF THE Saints judging the World.

Preached at the Assizes holden in Hun­tingdon, March 13. 1648.

By John Gaule, Minister of the Word in Great STAVGHTON.

1 Cor. 6.2. Doe 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 Signe 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 meane) to his Pu­pils, not his Patrons. And (to speake betwixt such us you, and such as my selfe) He dedi­cates nothing to you, that directs you not, how you should direct your selves to Him, to whom you are dedicated: Or (returning to the A­postle) shall I say they were his Salutations, or pious Apprecations? (Grace be unto you and Peace, &c.) So let them be esteemed: [Page]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

Lesse then the least of all Saints, JOHN GAULE.

Of the SAINTS judging the World.

1 Cor. 6.2.‘Doe 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 Generall, and the Par­ticular, or rather, the Eternall, and the Tempo­rall. The generall, and Eternall, are of the Saints judging the world: The Temporall, 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 scanne the Apostles words more ex­actly. And therein to consider these two parts of speech: 1. The forme of his Interrogating; Doe ye not know, &c. 2. The forme of his Inferring; And if the world shall, &c.

1. The forme or manner of his Interrogating; which is with a vehement indignation at their ignorance or unmindfulnesse. For alwayes, 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 [Page 2]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 in­lightened Saint might be (in a great part) innocently ignorant of it? Indeed, had the question been about the [...] the exact cause, and precise forme 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 enquires only upon the simple [...]; intimating that such a truth is, and ought to be beleeved by all Saints and Faithfull; 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 universall promise in this point (viz. that in Matthew 19.28.) Now, to be ignorant of an uni­versall promise (having the meanes 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 judgings (chap. 4. ver. [...].) Judge nothing before the time, untill the Lord come, &c. For when he comes, then shall be the time for you to judge with infallible discerning in your selves; and accor­ding to the palpable deserts of other men. 3. Because he had al­ready declared unto them, a speciall priviledge of theirs, in such a case; which they notwithstanding had misprized, or neglected. As Chap. 2. ver. 15. He that is spirituall judgeth all things; All things necessarily pertaining to a naturall life, to a civill conversa­tion, to a spirituall profession, and to eternall salvation. Y [...] he him­selfe is judged of no man; that is, he himselfe, for his person, state, conscience (not but that his life and actions are subject to others judgment.) Or, judged of no man; that is, not of mans day, or more humane judgement, opinion, censure, &c. but by the Law, and Word of God. Or, of no man; that is, of no man rightly, that is not spirituall, like himselfe. For it is impossible that a naturall [...] carnall man should discerne of a spirituall mans gifts and graces: because it is not the naked observation of sense, nor the barren ap­prehens [...]on of the mind; but the conformable inclination of the will and affections, whereby all sanctifying graces are truly and perfectly discerned. Or lastly, the spirituall man (as purely and in­tirely [Page 3]spirituall) is judged (or justly accused) by no man, whether carnall, or other. For to judge or argue him (on that part which neither erres, 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 priviledge made them misprize 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 Ecclesiasticke, yea or domesticke 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 lesse then did it appertaine to them that are without, to judge them that are within? Neverthelesse, they (ignorant, or negligent in all these) had (by wilfull provocation, or appeale) betrayed their truth, to errour; their promise, to unbeliefe; their priviledge, 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 scandall and offence. Was there not then just cause for the Apostles more ve­hement indignation, in reproving such their carelesse and peevish errour?

Were we to examine the like causes, with their like effects now adayes; it were enough to raise or urge an endigning and incre­pating commotion in us, beyond the Apostles, because of the more excessive errours and exorbitances: Yea (set aside all other) the blindnesse, 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 intend to follow the Apostle in his forme of interroga­ting) yet (perswaded of better things in you) I shall (as it be­hooves me) abate somewhat of his vehemence: and aske only in a moderation, and so calmely, as with some concession to your judg­ment in the truth.

1. Doe ye know, who the Saints are, that shall judge the world? 'Tis a question, and not well answered by all; and therefore not well knowne to all. The Papists are tying up the Saints here, either to those of their owne making, or else to those of their own [Page 4]marring. The judging Saints (after their judgement) are the Pa­triarks, Prophets. Apostles (say they no more but so? yes) the bles­sed Virgin by her selfe; and yet, their whole order of Virgins, Apo­stolicall men, their Doctors, Confessors, Martyrs; their contem­plative men, perfect men, men of voluntary poverty. And for these they are framing speciall Aureola's; not only to preferre them in their glorious state, but in this judiciary act. And yet more precisely for the men of voluntary poverty. And all be­cause upon Peters saying, Behold we have forsaken all, and fol­lowed thee; Christ sayes, Ye shall sit upon twelve Thrones, judging the twelve Tribes, &c. 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 priviledge, this prefer­ment. It is worth the noting (how they) all of them, consent to contradict themselves; even in the very earnestnesse of their con­tention about this preheminence. And herein they follow their owne Master (the Master of Sentences) who though he would faine 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 thanke 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 universallity of those that shall be judged: so by the Saints, a collective also, or an uni­versallity of those that shall judge them. Neverthelesse, we deny not a preheminence to some certaine Saints, even in this very act. For we hold it not against the rules of Reason, or Faith either, to beleeve, 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 preferre them, for their severall measures; yet we are not let to understand, why we should there preferre one Saint before ano­ther, [Page 5]for their severall orders onely. Our Saviour Christ spake 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, &c. yet is their preheminence no barre to the priviledge of all other. The Lord commeth, not with his twelve only, but with the ten thousands of his Saints, to execute judgement upon all, &c. Jude. 14.15. Yea, as touching the executing upon them the judge­ment written (be it temporall, as some Rabbines would, or spiri­tuall and eternall, as Christians understand it) yet it followes, this honour have all his Saints, Psal. 149.9. Thus we see who the Saints are in the generall; enough for exposition: yet it remai­neth to say, who, or what a Saint is in particular; but that shall be in the conclusion.

2. Doe 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 seemes 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 meanes the whole (present, and future,) both persons, and actions. I could take up old tearmes, and tell you of a twofold world; a mundus perditionis, and a mundus sal­vationis; a world of damned ones, and a world of saved ones; 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 himselfe 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 Naturall, the Civill, and the Sinfull. 1. The Saints are apt and proper judges of the Naturall world, the world of Creatures. And that by their true and certain knowledge of their christian liberty, in the lawfull use, and subordinate disposi­tion of them. For where true christian liberty is in any thing, there God hath left a man to be his owne 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 groane against him: [Page 6]and now are they his judges, and not he theirs. [...]. The Saints are apt and proper judges over the Civill world, or the world of men. And indeed, more apt than other men; Because of their more light of universall truth, more rectitude of reason, more discretion of circumstances, more tendernesse of conscience, more innocence of heart and hand, more abnegated passions and affe­ctions, more zeale to justice, more love of mercy, more reputa­tion with good men, and more deputation from God himselfe; as bearing his Image (both in their persons and places) above the rest. 3. The Saints are the apt and proper judges against the sinfull world, the world of wicked men, and reprobates; as ha­ving first judged sinne in themselves, as having long judged them by their workes and examples, as having the gift of the discer­ning of spirits, as labouring to judge exactly after the perpetuall 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 alwayes 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 perversly 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 goe not now beyond their commission, judging the world uprightly however; and in no case, rashly one another.

3. Doe ye know what this act of the Saints judging is? Some­thing of it is to be learn't from the originall word, twice varied in the Text ( [...]) both in voyce 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 onely, and the world passive onely in judgement. 2. Varied againe 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 againe, that the Saints shall not onely judge the world hereafter, but the world is already [Page 7]judged by them even in this present life. And verily, this ought 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 meane if the world be not judged by him now, in his faith and profession, in his heart and conscience, in his life and example, ther'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 precisenesse of the act, and would have the Saints judging the world, the Angels, the twelve tribes, the ungodly, &c. to be rather an hyperbolicall expression, than to sig­nifie any such precisely reall action; or that this their judging should import onely a kind of superlative, and indefinite prehemi­nence of their state in generall; and not any positive and determi­nate sentence of such an act in speciall. And the reason for such their opinion appeares 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 allegoricall; 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, (confer [...]ing here the one with the other, and preferring the one before the other) is not onely 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 Christs confest: and the Saints onely the assession, assent, vote suffrage, comprobation, ac­clamation, &c. Surely, this can no more derogate from Christs act or office, than the session of the Justices, doth from the au­thority of the Judge in chiefe. 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 [Page 8]others more terror, and conviction. This truth (with all these reasons) appeares plaine from these places, Mat. 19.28. 1 Cor. 6.2. 2 Thes. 1.9, 10. Jude 14.15. To which I may adde, Psal. 149.9. Zach. 14.5.

So then, that the Saints shall judge together with Christ, is ne­cessary and easie to believe: but how they shall doe 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 it selfe. The most curious inqui­sitors here, are driven to confesse, that the manner of this their precise acting is not to be learnt, 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 boldnesse of mens broaching their conceptions (in this case) is already begunne, (And that not without confidence even of erro­nious 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 evill of the world, thereby to convince, and condemne 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. Iude 14, 15. yet surely, this is not all. For if it be no more but a manifestation, or com­parison of their workes; thus shall the world judge it selfe, and the wicked of it work to condemne one another. For, as the worse examples of the more wicked, are said to justifie the ill actions of the lesse wicked, Ezek. 16.51. so the lesse ill actions of the lesse 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 workes 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.

[Page 9]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 onely the Saints are saved; but even the Devils, and the Damned, shall then be convinced, and constrained to acknowledge the justice and equity of Gods judgements. At that time (saith Christ, Rom. 14.11. Every knee shall bow to me, and every tongue shall confesse 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 doe 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 doe 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, exprest and prest 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 Gods 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 totall 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 vocall pronuntiation, or repetition? And if the Saints have any other way to insinuate themselves into one ano­ther; which way else should they doe it to the world? Or what needs any further patefaction of the divine justice to any, than that proportionable to every ones witnesse within himselfe?

[Page 10]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 footstoole too, Luke 18.7, 8. Me thinks the precise act of the Saints upon the throne, should bee something moreover to that.

5. Another is, That the Saints shall judge the world, as it were by way of inditing, impleading, accusing, witnessing, &c. And (I conceive) it may be thus. The Saints of the law, more espe­cially accusing the breakers of the law, by the law, Ioh. 5.45. Rom. 2.12. And the Saints of the Gospell, more especially judg­ing the profaners of the Gospell, by the Gospell, Rom. 2.16. But forasmuch as these are the rules, and formes, 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, rejoycing to see the vengeance, Psal. 58.10. And that out of a perfect zeale of justice, void of the least desire of revenge. But neverthelesse, this their exulting being a constant and perpetuall 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 imprest 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. Inde 14, 15. [Page 11]which (saving to each their property) speaks there of it, as one joint act. And therefore I beleeve, when Christs 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 principall Cause, and through ab­solute Authority; so shall Christ judge alone, and neither Saints nor Angels with him. 2. Exemplariter, & comparativè, by com­paring their actions and examples; so shall not only good men judge bad men, but bad men one another. 3. Assistenter, & in­terpretativè, as assessors, adherers, approvers, admirers, applauders, &c. So shall the Saints judge the world. 4. Ministerialiter, & executivè, ministerially, and in a powerfull executing of the judg­ment, both upon the world, and the Devils; so shall the Angels also judge together with him, at that day.

II. The forme 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 inferres 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 originall words themselves. Ac­cording to their native Emphasis therfore we observe how strong­ly he inferres:

1. A majori, [...]. And thus are they inforcing or affirming validly from the greater to the lesse. If the Collective, the univer­fall world shall be judged by you, how much more then may you be Judges of the distributive, or a few particulars? If in things eter­nall, how much more in things temporall? 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 misse the rise of this Argument in many translations, and in most expositions. Because it is usuall (ex­cepting the Greeke Interpreters) to translate, and expound this in you, by you. Notwithstanding (under correction as touching the frequent enallage or change of certaine Particles) let me say; [Page 12]that where the originall expression is cleare sense, and notably ser­ving to a deduction of sound doctrine, there it is safest alwayes to retaine the words in their owne idiome. 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 fundamentall, and intrinsecall act of judging; which excels any instrumentall and extrinsecall act whatsoever. And to judge ex­ternally, in forme, and word and sentence, is nothing so essentiall to judiciall truth, as to judge internally, in heart, in mind, and con­science. Besides, the originall phrase reserved, more properly re­spects either kind of Judicature. For the eternall judgement (as it is generally conceived, and upon more probabilitie) shall be men­tall, (in the execution) rather than vocall; 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 temporall Judicature, who apprehends it not to be more in a rationall and conscientious verity, than in any verball or sentencing formallity? And that this (even in all the exactnes) is but a formall 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 formes of judging by: and yet more strict in grounds of judging in. For (be­leeve it) if another be only judged by us, then are we judged in our selves. 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 himselfe, 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 cleare, he argues from some diminu [...]ion of their esteeme; whether proceeding from them­selves or others. Doe ye thinke your selves unworthy to judge these smaller matters, whom God has thought worthy to judge the world? Thats an humility or modesty reprehensible (both for de­jectednesse, [Page 13]and pusillanimitie, as also for accidie and floathfulnesse) that shall lessen it selfe to Gods gifts and graces, or to the Saints priviledges and Prerogatives; so as to make it selfe as if it were un­meet to doe him service either in Church or Common-wealth. Or else, doe others thinke that your holinesse from God diminishes your honour among men? Or that your spirituall piety is enough to sequester you from having any hand in secular power? Or that your conscience debarres your reason? Or that your faith should blind and corrupt your sense? Or that the Communion of Saints forbids to discerne and order things in the common society of men? Can they once imagine that prophane men and Infidels can be more wise and just (in any matter) then Christians and Saints? Or yet, that a guilty experience is better able to give perfect judg­ment in businesse, then 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 soule (who never perhaps heard of the Case before) is better able to judge (though not peradventure so exactly of the formallity) 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 inferres, Shall ye sit upon Thrones above; and must you be thought unwor­thy to sit upon Benches here below? But (in the larger accep­tation) [...] designes 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 rendred the most base, vile, poore, contemptible, infamous, &c. But let us expound it in construction with the former word [...], and so wee observe briefly these generals: That the skill or faculty of judging here on earth, is a poore rude blindnesse, and blundering; in com­parison of that perfect and infallible illumination, and discretion that shall be hereafter: That the stateliest Seats of Judicature, are [Page 14]inferiour, nay infamous (footstooles, nay but as dunghils) to those huge and glorious Thrones. That the matters to be handled now on mans day, are vile and base (the best of them) in comparison of those important affaires that shall be exactly adjudged and firmely setled at that day, when Christ shall come with all his Saints. In a word, that if any of these be abused (by intrusion, ignorance, rashnes, partiallity, or other corruption) then are they smaller then the smallest, yea viler then the vilest, and no otherwise accounted of in the esteeme 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 businesse (that I may stretch it no fur­ther) what be they, but [...]? You apprehend (I suppose) the true signification. Take heed therefore that you neither over-prize them, nor over-pride your selves 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 paultry pence, for which you so (without all patience) take your fellow-Servant by the throat, not once remembring what compassion your great Lord and Master has long shewne to you, as touching those many thousand talents, whereof you have lived, and (without remission) are likely to dye in the arreares. 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 eagernesse in conten­ding for the earth, which was given to the children of men, that there's little earnestnesse 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 againe, all that were not sufficient to delineate it in all the numbers of it; yet because I [Page 15]have already proposed to discover who the Saints are in particular▪ And because if we erre 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 wayes, viz. Negatively, and Positively, praying you to be content at this time in stead of a Syntagme, with a Synopsis only.

I. Negatively, to shew who they are not; for falshood must be removed, ere truth can be planted. Therefore there are to be raced out of the Catalogue of Saints; or rather, not to be there in­rolled.

1. Not they, that are not in Christ, Phil. 1.1.—The Saints in Christ Iesus, 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 Christs Bloud, Baptisme, Gospell, Grace, Merits? unlesse this foundation be laid, it is impossible to raise any such like superstructure; not only for those sayings, but for these reasons. 1. Because Christ therefore made himselfe a Saint, to the end he might so make us Saints in himselfe, John 17.19. For their sakes I sanctifie my selfe, that they also might be sanctified through the truth (which indeed is my self.) He sanctified himselfe in the assumption of his humane na­ture; to sanctifie our nature, in a reconciliation of it to God: He sanctified himselfe to the office of his mediation, that so he might sanctifie us to the office of our profession: He sanctified or pre­pared himselfe to his passion, to the end he might sanctifie or purge us from our sins: He sanctified himselfe to a perfection of obe­dience, to the intent he might sanctifie us to a conformitie in our lives. 2. Because we were Saints in Christ before we were Saints, nay while we were yet corrupt in our selves. The lump, or masse, prophane it selfe, is notwithstanding holy in the first fruits: The Branches wild in themselves, are holy neverthelesse in their root, Rom. 11.16, 17. Our children that are uncleane 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 our selves, we are yet more Saints in Christ then we are in our selves. [Page 16]'Tis not all our inspired or present, but his presenting holinesse 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 our selves; 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 thinke to be so made without his Maker? In Rom. 1.4. 2 Thes. 2.13. 1 Pet. 1.2. There are these convertible termes or Propositions; the Spirit of sancti­fication, and the sanctification of the Spirit. To note both wayes, 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. Sanctifie them through thy truth, thy word is truth. Excee­ding well limited by our Saviour himselfe; that no man might presume of other, or further sanctity, or Saintship, then the Word it selfe sets forth: Or, that there should be a truth of any thing, ne­cessary to be knowne 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 Nominall, and not of the reall 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 [Page 17]places againe) the Saints, or holy persons, are expressed by san­ctity, or holinesse it selfe: yea and Christ himselfe 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 sanctitie in the abstract. What? shall we be as prophane as Papists are superstitious, in calling painted Pictures and livelesse 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 adayes.

5. Not they, who (out of an opinion of their owne sanctitie) despise all others; as if there were no Saints but themselves. Of this sect were some old Jewes, 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 himselfe with others, whom he takes to be worse, or not so good as himselfe;) so neither is he, (who comparing himselfe with himselfe,) presumes himselfe for a Saint alone, or above all other Saints whomsoever. Contrary to such a Pharisaicall conceit, was St Pauls humble apprehension and confession of himselfe, Eph. 3.8. Who am lesse thou the least of all Saints. But how doe they make themselves better then the least of Saints? who thinke it no sacriledge to reb Peter and Paul of the name of Saints, and yet no superstition to assume it to them­selves: Who presume that their righteousnesse then exceeds the Pharisees, when they exceed them only in Pharascisme: Who not only contemne others, as the Reshagaim, the wicked; and deride the Thaddikim, the just in a conformity to the Morall Law; but not contented to be accounted the Chesidim, righteous above the Law, in their Traditions; they will be (that I may adde so much to the old distinction) even the Kedoshim, holy above the Gospell, in their owne 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 seperation. The Lord will shew who are his, and who are holy, or Saints. Meane while bring every man his Censor, his conscience, and stand in the doore of the Congrega­tion, [Page 18]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 appeare. Thinke 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 carth will swallow up such Saints againe. But look up to the heavens, (whence all Saints have their originall) and you shall soon perceive the difference, not only bet wixt stars and Comets, but even betwixt starres, and starres. For they differ in grace as well as glory, 1 Cor. 15.41.

7. Not they, which make warre 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 bloud of the Saints, Revel. 17.6. You know, the places are expounded of Atheists, Idolaters, Prophaners, Hypocrites, Here­ticks, Schismaticks, Persecutors, &c. and of their cruelties, treache­ries, seducements, &c. I read of one (and but of one) of whom it was said, He had done much evill to the Saints, Acts 9.13. yet he af­terwards became a Saint; and (as a Saint) suffered more himselfe, than he had done to all others before: and yet (for what he had dome) accounted himselfe the least of all Saints ever after.

II. Positively, now to shew who they are. And I shall as shortly describe them from their Properties, their Exercises, their Priviledges, and their Services.

1. From their gracious Properties. Were I to define a Saint, I would doe 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 himselfe, 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 hee was holy, and harmlesse, Hebr. 7.26. and such an one became us, both to believe, and imitate. And it is the great act of his Office, not onely 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. & [Page 19]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 owne boars and conscience, and in the sight of God; and by the report and witnesse of godly and faithfull men. Neither willingly giving occasion (as the severall words import) for private scandall to complaine, nor for publick justice to call in question.

2. Feare of God. A private feare, or that of conscience: O fear the Lord yee his Saints, Psal. 34.9. A publick feare, or that of service. God is greatly to be feared in the assembly of the Saints, Psalme 89.7. Between this and that, is the whole work of our Christian, or Saintly proficiency; Perfecting holinesse in the feare of God, 2 Cor. 7.1. For holinesse without feare, soone growes sloathfull in srcurity: and fear without holinesse, growes as sloath­full in despair. Both these therefore having had their perfect work, there wants not their reward, neither temporall, Psal. 34.9. nor e­ternall. Rev. 11.18.

3. Faith. The Saints and the Faithfull are inseperable com­panions, Ephes. 1.1. Colos. 1.2. And though some distinguish them by their Callings and Degrees, yet I cannot well discerne 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. Onely (because many pretend to faith, without holinesse) I would that the faith of the Saints were discerned by the zeale of profession, Jude 3. By the vertue 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 againe; and so it is the effect, or signe of their Saintship, Psalme 31.23. O love the Lord all yee 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.

[Page 20]5. Wisedome. And that of extraordinary revelation, as touch­ing particular promises, Psalm. 89.19. Thou spakest in vision to thy holy one, &c. Of ordinary illumination, in the perpetuall truth, Col. 1.26. The mysterie which hath been laid from ages, and from generations, is now made manifest to his Saints. The Saints of old exceeded us in legall 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 Moon-shine, in the midst of our owne Sun-shine, 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 wisedome. But where is it to be found? In few, or none: For what hee once said in modesty, Prov. 30.3. every man almost may say with shame; I have neither learned wisedome, nor have the knowledge of the holy, or of the Saints. Item, of perfect comprehension, Eph. 3.18.—may comprehend with all Saints, &c. 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 Angells; and the length, how it was from everlasting, to everlasting; and the depth, how it had no cause, but that rooted within it selfe; and the height, how it hath brought them to glory in the highest Hea­vens.

6. Purity. Both of body and minde. For hee that is no pure Saint in his body (believe it) can bee no true Saint in his soule. One that is a right Saint, must be holy both in body and spirit, 1 Cor. 7.34. Nor can there bee any perfecting of holinesse, till a man have cleansed himselfe from all filthinesse of the flesh, and Spirit, 2 Cor. 7.1. Wherefore, Yeeld your members servants to righte­ousnesse unto holinesse, Rom. 6.19. And present your bodies a living sacrifice, holy, &c. Rom. 12.1. For this is the will of God, even your Sanctification,—that every one of you should know how to possesse his vessell in sanctification and honour 1 Thes. 4.1, 2. Take heed then (as yee would bee accounted Saints) not onely of [Page 21]actuall pollution, through uncleannesse of commission, but even of verball infection, through corrupt communication. But For­nication, and all uncleannesse, and covetousnesse, let it not once be na­med amongst you, as becommeth 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 mans injustice) as likewise faith and obedience, the expresse con­ditions thereof. But I forbeare, because I know not, whether even your patience will beare it, and whether my words, (if they bee many) may not tire 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 stedfastnesse 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 onely to themselves, but others also: Enough (if well laid to heart) to make the best Saint say ingeniously of himselfe, I am lesse than the least of all Saints, Eph. 3.8. And thinke 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 aerie pretensi­ons. How were the good and faithfull servants to bee differenced from that wicked and sloathfull one, but by the imployment, and improvement of their Talents? He had his Talent, but he hid it in the earth, or laid it up in a Napkin; whereas they traded with theirs, and gained double to them. The true Saint then is to be di­stinguished, and declared by his exercises: which are,

1. To endeavour in the discerning, or putting a difference be­tween [Page 22] holy and unholy, Levit. 10.10. Ezek. 44.23. Namely, both men, and things. For he who studies not to discerne be­twixt holy and unholy things, shall never be able to discerne 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 bee done a­right by any man; nor judged rightly of, when done by ano­ther.

2. To labour diligently in universall obedience to Gods com­mandements. For certainly, no obedience, no Saint: Because this is the expresse 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 holinesse, 1 Pet. 1.15, 16. As he which hath called you is holy, so bee yee holy in all manner of conversation. Because it is written, be yee holy; for I am holy. God is essentially, independantly, and infinitely holy; and in all these wayes his holinesse is to us unimitable: He gives us here a command to be holy, and that binds us onely to bee so, but helps us not. He likewise sets forth to us his owne being holy (yet as a proposed motive, not a proportioned modell) and that urges us moreover, but neverthelesse 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 patterne, as well as there a rule; proposing him that hath called us, for our ex­ample, stretching it not beyond our owne conversation, and capa­city, although inlarging it to the utmost of it self. And so we have the grace and power, aid and incouragement, rule and guid, 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 Priviledges: but as it is of the Members each with other, so it is amongst the exercises of Saints. This we glory in, as a Priviledge; but we faile 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 errours are, that men are over-speculative, and not [Page 23]practicall enough in this point. They think that they have satisfied this truth to assent unto it, or professe 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 lesse that himselfe is one of that Communion, unlesse he be duely exercised therein: That some men stretch it too high, and farre, and wide, and so make it a commixi­on, or indeed a confusion, rather than a Communion: That some tie it up too straight, and would seeme 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 it selfe: That some will be admitting such as are no Saints; and some againe will not admit of very Saints into their Communions: That some make it to consist in a communitie of goods, more than in a communi­cation of graces; and in a Congregation of bodies, not in a con­junction of soules; 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 shye of other, than a generall and call'd 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 speciall 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 externall 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 sinnes 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, &c. 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, [Page 24]& Col. 2.19. Plainly, and in few; to labour after this com­munion, by the meanes of the Word, Sacraments and Prayer, &c. 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 Iohn 1.3. Gal. 6.6. By communicating to one anothers outward necessities, Rom. 12.13. 2 Cor. 8.4. Phil. 4.15. By conforming our selves to Christ in our owne 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 passe by those that were particular, and temporary, Exo. 22.30, 31. Lev. 21.6. Numb. 6.5. I speake only of two Ordinances, which are universall, and perpetuall throughout the Church of Christ. That is to say, the Magistracy, and the Ministerie: 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 sate downe 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 Peoples 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 Ministery; 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 kinde of Mini­sters Institution; the Saints perfection. How can the Saints then be perfect without them? The originall word there imports how laxate, or loose-joynted they are, if these be wanting to con­firme them; worthy therefore they are to be observed by all such, and if it bee but for their workes sake, as it especially concernes themselves.

6. To apply earnestly unto Prayer. A prime exercise of Saints, 1 Cor. 1.2. So soone 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 prayes. No, not any one, unlesse he pray, 1. In, and by the [Page 25] Spirit. He maketh intercession for the Saints, Rom. 8.27. 2. As vold of superstition, in every place; so void of singularity: remembring that Christ is others Lord, as well as his owne, 1 Cor. 1.2. 3. Upon other Saints, or holy mens occasion and example, Psal. 32.6. 4 In the harmony or consent of all faculties, with the clearnesse of un­derstanding, and zeale of affections. All noted by the Harps, gol­den vialls, and odours; which are said to be the prayers of the Saints, Rev. 5.8. 5. In the name of Christ, who is the Angell offering up the prayers of the Saints, in the golden Censer of his owne me­rits and mediation, Rev. 8.3, 4.

7. To give hearty thanks and praise to God, viz. publikely, pri­vately; for all his gracious acts, and according to all his gracious attributes: Out of a bounden duty, a ready mind, a chearfull 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 speake peace unto his people, and to his Saints; but let them not turne agains to folly, Psalme 85.8. As also in a conti­nuall augmentation, and procession, both of graces, and duties. He that is holy, let him be holy still, Rev. 22.11.

III. From their Priviledges. 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 stiled a holy people, chosen, speciall, peculiar, redeemed, pur­chased, sought out, beloved, &c. God has promised to make them high above all other, in praise, in name, and in honour, Deut. 26.19. That is, for goodnesse, power and esteeme. And God is as good as his word; He exalteth the horne of his people, the praise of all his Saints, Psalme 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 Roy­all Priesthood, 1 Pet. 2.5. Rev. 1.6. A Royall Priesthood, in assi­milation to Christ; the Priest of the Royall, not the rigid Law. A Kingdome wherein is a Priesthood; for service and holinesse: and a Priesthood, wherein is a Kingdome; for authority and order: [Page 26]Kings, in the justice of Civill government: Priests, in the mercy of Ecclesiasticall government: Kings, to subdue carnall corrupti­ons: Priests, to offer spirituall sacrifices: Kings, against the adver­saries of the Church: Priests, towards the Sonnes of the Church: Priests to serve here, and Kings to raigne hereafter. I adde (be­cause of the occasion) Judges, and Counsellors: Judges, both against the enemies of God and Christ in generall, Jude 14, 15. and against their owne enemies and persecuters in particular, Dan. 7.21, 22. Counsellors, to which we may turne. Job 5.1. He means not to dead Saints, by way of Invocation; but to living Saints, for Patronage, and Advocateship; for counsell, and advice; for infor­mation, and instruction; for instance, and example. And hereupon, let me not adde 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 soule; against evils both internall, and externall. The Lord forsaketh not his Saints, they are preser­ved for ever, Psalme 37.28. He preserveth the soules of his Saints, Psalme 97.10. He will keep the feet of his Saints, 1 Sam. 2.9. 2. To be peaceably comforted, both against the conscience of sinne: He will speake peace to his Saints, &c. Psalme 85.8. As also in the tran­quillity of a good conscience; Let the Saints be joyfull in glory, let them sing aloud upon their beds, Psalme 149.5. And that, in the comforts and chearfulnesse, both of graces and duties, 2 Chr. 6.41. Psalme 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, Psalme 16.10. The Saints possessed the King­dome, Dan. 7.22. There's their injoying of it. The riches of the glory of his inheritance in the Saints, Eph. 1.18. There's Christ injoying 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 meane such as are due unto them, not only from one another, but some of them from all other. And (in briefe) 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 anothers Persons, Eph. 1.15. Col. 1.4. Mark 6.20. 1 Tim. 5.10. [Page 27]4. The delighting in one anothers company, and communion, Psalme 16.3. & Psalme 18.26. Hos. 11.12. Eph. 2.19. 5. The ad­ministring to one anothers necessities, Psalme 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 explaine 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 feare) to judge the Saints in these neglects. And for all these (with many more that might be apply­ed 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 doe away the vayles, and more then menstruous raggs of simulated sanctitie, and cloath us with the fine linnen (the perfection of Jesus Christ) which is the righteous­nesse of the Saints, Rev. 19.8. And abate the arrogance and teme­rity of judging before the time: And make us so to judge our selves, 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 condemne, and never be justly condemned with the world, 1 Cor. 11.31, 32.

FINIS.

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