[fol. 10r] The Sermon in ye Euening of the
John. 8. 15. I iudge noe Man./
The Rivers of Paradise did not all runne one waie, and yet they flow’d from one head. The sentences of the [fol. 10v] Scriptures, flowe all fro[m] one head, fro[m] the holy ghost, and yet they seeme to pr[e]sent diuerse senses, and to admitt diuerse interpretac[i]ons. In such an appearaunce doth this Text differ fro[m] that wch I handled in the morning; and as heretofore, I found it a vsefull, and acceptable labor, to imploye or evening exercises, vpon the vindicating of some such places of Scripture, as or adversaries of the Romaine Church had detorted in some points of controuersy betweene them, and vs, and restoring those places to their true sense (wch course I held constantly for one whole yeare) soe I thinke it a vsefull and acceptable labor nowe, to imploye, for a time those evening exercises, to reconcile some such places of Scripture, as may att first sight seeme to differ fro[m] one another; In the morninge wee sawe howe Christ iudged all, nowe wee are to see howe he iudges none, I iudge noe man./
To come then to theis pr[e]sent words, here we haue the same p[er]son, Chr[ist] Jesus, and hath he not the same office? Is not he iudge? certainely, though he retain’d all his other offices, though he be the Redeemer; and haue shedd blood, in value, satisfactory for all or Synnes, though he be or Advocate, and plead for vs in heauen, and pr[e]sent or evidence to that kingdome, written in his blood, seald in his
bloode wounds, yet, if he be not or iudge, wee cannott stand in iudgment. shall he be our iudge, and is he not or iudge yet? Longe, longe, before wee were, hee was or iudge, att the separac[i]on of the elect & reprobate in gods eternall decree. was he or iudge then, and is not soe still? still he is pr[e]sent in his church. and cleares vs in all scruples, rectifies vs in all errors, erects vs in all dejections of Spiritt, pronounces peace and reconciliac[i]on in all appr[e]hensions of his Judgments, by his word, and his sacraments, was he, and is he, and [fol. 11r] shall he not be or iudge still. Joh. 19.2 I am sure my Redeemer liveth and he shall stand the last on earth. soe that Chr[ist] Jesus is the same too daie, and yesterday, and for ever; Heb. 13.8 before ye world begun, and world wthout end, Sicut erat in principio, as he was in the beginning, he is, and shallbe ever, or Judge./
Soe that then theis words are not de Tempore, but de modo, Diuisio there was never anie time when Chr[ist] was not Judge, but there were some manner of iudgments, wch Chr[ist] did never exercise, and Chr[ist] had noe comission wch hee did not execute; for he did all his fathers will: 1. In secularibus, in civill, and criminall bussinesse, wch belong meerely to the iudicature, and cognizaunce of this world, Judicat neminem, Chr[ist] iudges noe man. 2. Secundu[m] Carnem, soe, as they, to whome Chr[ist] spoke this, who iudged as himself saies here, according to fleshly affecc[i]ons, Judicat neminem, he iudges noe man. and. 3dlyad internec[i]onem, soe, as that vpon that iudgment, a man should despaire of anie reconciliac[i]on, anie Redintigrac[i]on wth God againe, and be wthout hope of pardon, and Remission of synnes in this world: Judicat neminem, he iudges noe man; 1. Chr[ist] vsurpes vpon noe mans jurisdicc[i]ons, that were against Justice; 2. Chr[ist] imputes noe false things to anie man; that were against Charitie; 3. Christ induces noe man to desperac[i]on, that were against faith; And against Justice, against charitie, against faith — Judicat neminem./
Parte First then, Chr[ist] iudges not in secular Judgments: And wee note his abstinence therein, first, in civill matters, when one of the companie said to him, Luc. 12.14 Master, bid my brother divide the inheritaunce wth me, as Sct August saies, ye p[laint]if thought his cause to be iust, and he thought Chr[ist] to be a competent iudge in the cause, and yet Chr[ist] declines the iudgment, disavowes the authoritie, and he answeres [fol. 11v] him homo, quis me constituit Judicem, man, who made me a iudge betweene you, To that generall wch wee had in the morning, omne iudicium, the Sonne hath all iudgment, here is an excepc[i]on of the same iudges owne making, for in secular iudgments, nemo constituit; he had noe co[m]mission, and therefore, Judicat neminem, he iudges noe man; he forbore civill, he forebore in criminall matters too. for when the woman taken in Adulterie, was brought before him, he condemned her not, It is true, he absolv’d her not, the evidence was pregnant against her, but he condemn’d her not, he vndertooke noe office of a Judge, but of a sweete and spirituall counsailer, goe, and sinne noe more; for this was his element; his Tribunall.
When then Chr[ist] saies of himself, wth such a pregnant negatiue, quis me constituit Judicem, maie not wee saie soe too, to his pr[e]tended vicar yeB. of Rome, quis te? who made you iudge of kings, that you should depose them in criminall cases, or who made you proprietarie of kingdomes, that you should dispose of them, as of civill inheritaunces? when to countenaunce such a pretence, they detort places of Scripture, not onely perversly, but senselesly, blasphemously, ridiculously, (as ridiculously, as in their pasquills) when in an indiscreete shamelessnes, to make their power greater then it is, they make their faulte greater then it is too, and fill their histories wth examples of kings deposed by Popes, wch, in truth were not deposed by them (for in that they are more innocent, then they confesse themselves to be.) when some of their Autors saie, that the primitiue Church abstained fro[m] deposing the Emperors, onely because she was not strong inough to doe it, when some of them saie, that all the christian kingdomes of the earth, may fall into the Church of Rome, by faults in those princes, when some of them saie, that de facto, the Pope hath alreadie a good title to every christian kingdome, when some of them saie, that the world will neuer be [fol. 12r] well governed, till the Pope putt himself in possession of all; (All wch severall proposic[i]ons, are in sev[e]rall Authors of good reputac[i]on amongst them) will he not endure Christs owne question, quis te constituit, who made you iudge of all this? If they saie Chr[ist] did, did he it in his doctrine? It is hard to pretend that, for such an instituc[i]on as that must haue evrie cleere, verie pregnant words to carrie it did he doe it by his example and practice? Wee see he abstain’d in civill, he abstained in criminall causes, when they come to their last shifte, that is, that Chr[ist] did exercise iudiciary Autoritie, when he whip’d merchants out of the Temple, when he curs’d the figge tree, and damnified the owner thereof, and when he destroied the heard of swyne; (for there saie they) the devill was but the execuc[i]oner, Chr[ist] was the iudge) to all theis, and such as theis, it is enough to saie, all these were miraculous, and not ordinarie: And though it might seem haulf a miracle, howe that B:
should exercise should exercise soe much authoritie, as he hath done over the world, yet when wee look neerer, and see his meanes, that he hath done all this by Massacres of Millions, by wthdrawing subjects fro[m] their allegiance, by Assasinating, and murdering of princes, when wee know that Miracles are wthout meanes, and wee see the meanes of his proceedings, the Miracle ceases howsoever, that B: as Christs vicar can claim noe other power, then was ordinary in Chr[ist] & soe exercisd by Christ; and soe, Judicat neminem, in secular Judgment, Christ iudged noe man; and therefore that B: as his vicar should not./
2 Parte Secondly Christ iudges noe man by Calumnye, by imputinge, Detractio or laying false asperc[i]ons vpon him, nor truths extraiudicially, for thats a degree of calumnye. Wee [fol. 12v] enter into a large feild, when wee goe aboute to speake agt Calumny, & Slaunder, and detracc[i]on, soe large a feild, as that wee may fight out the last dropp of our blood, preach out the last gaspe of our breath, before wee overcome it; those to whome Chr[ist] spoke here; were such as gaue perverse judgments, callumniating the censures vpon him, and soe, he Judges noe man. Wee, neede, not, insist vpon this, for it is manifesté verum. but that wee maie see our daunger, and our duetie; what Calumny is, and soe, howe to avoide it actively and howe to beare it passively, I must by your leave stopp a little vpon it.
When then wee would present to you that Monster, Slaunder, and calumnie, though it be hard to bring it wthin anie compasse, of a division, yet, to take the largnes of ye Schoole, and saie, that eu[er]y calumny, is either direct or indirect, that will compr[e]hend all. and then a direct calumny will haue 3. braunches; either to laie a false & uniust imputac[i]on, or els to aggrauate a iust imputac[i]on, wth unnecessarie, but heauie circumstaunces, or thirdly to reveale a faulte, wch in it self was secrett, and I, by noe duetie, bound to discouer it. And then the indirect calumny will haue 3. braunches too, either to denie expressely some good that is in another, or to smother it in silence, when my testimonie were due to him, and might advantage him, or lastly, to diminish his good p[ar]ts, and saie, they are well, but yet, not such, as you would esteeme them to be; collect them againe, (for thats all, that wee shall be able to doe) that he is a calumniator directly, that imputes a false crime, that aggrauates a true crime, that discouers anie crime extraiudicially: That he is an indirect calumniator, that denies another man’s sufficiencies, that conceales them, that diminishes them. Take in some of Sct Barn: examples of theis Rules, that it is a calumny to saie, doleo vehementer, Serm: 24 in Cant. I am sorrie in the heart for such a man, because I loue him, but I could never drawe [fol. 13r] him fro[m] such and such a vice, or to saie, per me nunqua[m] innotuisset, I would never haue spoken of it, yet, since all the world talkes of it, the truth must not be disguised, and soe take occasion to discouer a faulte, wch noe bodie knewe before, and thereby as the same father saies, cum grauitate et tarditate aggredi maledictionem. to cutt a mans throate grauely, and soberly, and soe much the more perswasively, because he seemes, and pr[e]tends to doe it, all against his will; This being the rule, and this the example, who amongst vs is free from the passive calumnie, whome amongst vs hath not some other man calumniated? naie who is free fro[m] the actiue p[ar]te? wch of vs hath not in some of theis degrees calumniated some other.
But those whome Chr[ist] makes his excepc[i]on here, that he judges noe man, as they iudge, were such calumniators, as dauid speakes of Psal. 50: 20 Sedens adversus fratrem tuum loquebaris; thou sittest, and speakest against thy neighbour, as Sct August notes vpon that place, non transitorie, non surreptionis passione, sed quasi ad hoc vacant: not by chaunce, and vnawares, not in passion because he had offended thee, not for company because thou would’st be of theire minds, but as though thy profession would beare thee out in it, to leaue the cause, and laie asp[er]cion vpon the p[er]son, soe thou arte a calumniator. Psal. 53.4 They eate vp my people as bread, as Dauid saies, in gods p[er]son. And vpon those words of the same prophetts, saies the same father de Cæteris, when wee eate of anie thing els, wee taste of this dish, and wee taste of that; non semper hoc olus, saies he, wee doe not alwaies eate one sallett, one meate, one kinde of fruite; sed semper panern; whatsoever wee eate els, wee alwaies eate bread: howsoeuer they imploied their thoughts [fol. 13v] or their witts otherwise, it was euer one exercise of them, to calumniate Chr[ist] Jesus: And, in that kind of calumny wch is the bitterest of all; they abounded most; wch is, in scorne, and derision. David, and Job who were slaunder=proofe in a good measure, yet every where complaine passionately that they were made a scorne, that the witts made libells, that drunkards sung songes, that fooles, and the children of fooles derided them. 1. Cron. 10.4 & when Saul was in his last, and worst agonie, and had abandon’d himselfe to a present death, and prai’d his Armor=bearer to kill him, It was not because the vncircumcised should not kill him, (for he desired death, and he had their deadly arrowes, alreadie in his bosome) but it was, (as it is expressd there) least the vncircumcised should come, and abuse him; he was afraid of scorne, when he had but a fewe minutes of life./
Since then Chr[ist] iudges noe man, as they did, secundu[m] carnem, neither secundu[m] carnem euis, according to the outward appearance, for they thought noe better of Chr[ist] then he seem’d to bee, (as some fathers take that phrase) nor secundu[m] carnem suam, according to his owne fleshly passions, (as some others take it) iudge not you neither. Math. 7.1 first iudge not that yee bee not iudged, that is as Ambr. interpretts it well inough, nolite iudicare de Judicijs dei, when you see Gods judgments fall vpon a man, when you see the tower of Silo fall vpon a man, doe not you iudge, that that man had sinn’d more then you; when you see another borne blinde, doe not you thinke, that he or his father had Synn’d, and that you are onely
depen deriv’d from a pure generac[i]on. Levit. 19.14. especially non maledicas surdo. speake not evill of the deafe, that heares not; that is, as Grego: interpretts it, if not literally, yet appliably, and vsefully) calumniate him not, who is absent, and [fol. 14r] cannott defend himself; It is the devills office to be Accusator fratrum. and though God doe not saie in the lawe, non erit, yet he saies, non eris criminator. It is not plainely, there shallbe noe informer (for as wee dispute, and for the most p[ar]te affirme in the Schoole, that though wee could, wee might not destroie anie entire species of those creatures wch god made att first, though it were a Tiger, or a Viper, because this were to take, one lincke of gods chaine out of the world, soe such vermine, as informers maie not, for some good vse that there is of them, be taken awaie, though it be not non erit, there shallbe none, yet it is att least by waie of good counsell to thee, non eris, thou shalt not be the man, thou shalt not be the informer. And for resisting those that are, we are bound, not onely not to harme our neighbours howse, but to helpe him, if casually his howse fall on fire; wee are bound where wee haue authoritie, to stop the mouthes, of other calumniators; where wee haue noe authoritie, yett, Prou. 25.23 since as the north winde driveth away a raine, an angrie countenaunce driveth away a backbiting tongue, att least, deale soe with a libellor, wth a calumniator. for he that lookes pleasantlie, and hearkens willinglie to one libell, makes another, occasions a second. Alwaies remember dauids case; when he thought he had been giving judgment against another, he was more severe, more heauy, then the lawe admitted: The lawe was that he that had stolne the sheepe should returne 4 fould. and Dauids anger was kindled saies the text, and he said, and he swore, As the Lo. liueth that man shall restore 4 fould et filius mortis, and he shall surely die; 2 Sam. 12. ô iudicis superfluentem iustitiam, Chrysost. ô superabundant & ou[e]rflowing iustice, when wee iudge another in passion, but this is judiciu[m] secundu[m] carnem, according to wch Chr[ist] iudges noe man; for Chr[ist] is love; and that non cogitat malum; loue thinks noe evill anie waie; 1. Cor. 13.5 the charitable man neither meditates evill against another, nor beleeves not easily, anie evill to be in another, though it be tould him./
[fol. 14v] non ad Inter nec[i]onem Lastly, Chr[ist] iudges noe man, ad internec[i]onem, he iudges noe man soe in this world, as to giue a finall condemnac[i]on vpon him here. there is noe error in anie of his judgments: but there is an appeale fro[m] all his judgments in this world; there is a verdicte against everie man, every man maie finde his case recorded. and his sinne condemned in the lawe, and in the prophetts. there is a verdicte: but before iudgment, god would haue every man sav’d by his booke, by the apprehenc[i]on & applicac[i]on of the grac[i]ous promises of the ghospell to his case, and his conscience. Chr[ist] iudges noe man soe, as that he should see noe remedie, but to curse god, and dye: not soe, as that he should saie, his synne were greater, then god could forgiue: Joh. 3.17 for, god sent not his sonne into the world to condemne the world, but that the world through him might be saved.
Doe not thou then giue malicious evidence against thy self, doe not weaken the meritt, nor lessen the value of ye blood of thy Saviour; as though thy Synne were greater then it. doth god desire thy blood nowe, when he hath abundantly satisfied his iustice wth the blood of his Sonne, for thee? What hast thou done? hast thou come hipocritically to this place, vpon collaterall reasons, and not vpon the direct service of god? not for Loue of informac[i]on, or reformac[i]on of thy selfe? If that be thy case, yet, if a man heare my word, saies Chr[ist] and beleeve it not, Joh. 12.47 I iudge him not, he hath one that iudgeth him, saies Chr[ist] and who is yt? The word that I haue spoken, the same shall iudge him; It shall? but when? It shall iudge him saies Chr[ist] att the last daie for till the last daie, the daie of his death, noe man is past recoverie, noe mans salvac[i]on is impossible. Hast thou gone farther then this? hast thou admitted scruples of diffidence, and distrust in gods mercy, and soe tasted of the lees of desperac[i]on? It is true, Isidore perpetrare flagitium est mors animæ, sed desperare est descensus ad inferos, in eu[er]y sinne the soule dies, [fol. 15r] but in desperac[i]on it descends into hell; Math. 16.18 but yet Portæ inferi non prevalebunt, even the gates of this hell shall not pr[e]vaile against thee. Assist thy selfe; argue thyne owne case, desperac[i]on it selfe maie be wthout infidelitie, desperac[i]on aswell as hope is rooted in the desire of happines. desperac[i]on p[ro]ceeds out of a feare of god, and a horror of sinne; desperac[i]on maie consist wth faith thus farre, that a man may haue a true, and faithfull opinion in the gen[e]all, that there is remission of sinne to be had in the church; and yet haue a corrupt imaginac[i]on in ye particular, that to him, in that sinnefull state that he is in, this remission of sinnes shall not be applied. soe that the resoluc[i]on of the schoole is good. desperatio potest esse ex solo excessu boni, desperac[i]on maie proceede fro[m] an excesse of that wch is good in it self; fro[m] an excessive ouerfearing of gods iustice, from an excessive ouerhating thine owne synnes. et virtute quis male vtitur? can anie man make soe ill vse of soe great vertues, as the feare of god, and the hate of sinne? Yes, they may, soe forward a weed is synne, as that it can springe out of anie roote. and therefore if it haue done soe in thee, and thou thereby haue made thy case the harder, yet knowe still, that objectum spei est arduum et possibile, the true object of hope; 2. Sam. 22.30 is that wch is hard to come by. and therefore as Dauid sais, by my god haue I leap’d over a wall, soe, by thy god thou maist breake through a wall, through this wall of obdurac[i]on, wch thou thy self hast begone to build aboute thy self. Feather thy winges againe, wch even the flames of hell haue touchd in theis beginnings of desperac[i]on, feather them againe wth this Text, neminem iudicat, Christ iudges noe man soe, as a desperate man iudges himself. doe not make thy self beleeve that thou hast synnd against the H.ghost: for this is the neerest [fol. 15v] stepp that thou hast made to it, to thinke that thou hast done it; walke in that large feild of the Scriptures of god: and fro[m] the first flower att thy entraunce; the flower of paradise, Semen mulieris, the gen[er]all promise, that the seede of the woman should bruise the Serpents head, to the last word of that Messias, vpon the crosse, consum[m]atum est, that all, that was promisd for vs, is nowe performed and fro[m] the first, to the last, thou shalt finde the savor of life vnto life, in all those flowers. Walke over the same allye againe, and consider the first man Adam, in the beginning, who involv’d thee in originall sinne, and the theife vpon the crosse, who had continued in actuall sinnes all his life, and seald all wth the sinne of reviling Chr himself, a little before his expirac[i]on, and yet he recovered Paradise, and Paradise that daie, and see if thou canst make anie shifte to exclude thy self; Receave the fragrancie of all these cordialls, viuit dominus, as the Lo. liveth I would not the death of a sinner, quandocunque, att what time soever a sinner repenteth, and of this Text, neminem iudicat, Chr[ist] iudgeth noe man to destrucc[i]on here; And if thou find after all theis Antidotes a suspicous ayre, a suspicious working in that impossible est, that it is impossible for them, who were once enlightned, if they fall againe, to, renewe them againe by repentaunce, sprinkle vpon that, wormwood of impossible est, that manna of quorum remiseritis, whose sinnes yee remitt, are remitted; and then it will haue another tast to thee, and thou wilt see that, that impossibillitie lies onely vpon them who are vtterly fallen awaie into an absolute inpostasie, and infidelitie; that make a mocke of Chr[ist] and crucifie him againe, as it is expressed there; who vndervalue, and dispite the church of god, and those meanes wch Chr[ist] Jesus hath instituted in his church for renewing such as are fallen. To such it is impossible, because there are noe other ordinary meanes possible; but thats not thy case; thy case is onely a doubte that those meanes that are, shall not be applied to thee: And even [fol. 16r] that it is a slipperie state, to doubte of the mercie of God, to thee in p[ar]ticular. This goes soe neare making thy sinne greater, then gods mercie, as that it makes thy sinne greater then daily adulteries, dailie murders, daily blasphemies, daily prophaninges of the Saboath could haue done: and though thou canst neuer make that true in this life, that thy sinnes are greater then god can forgiue, yet, this is a waie to make them greater then god will forgiue./
Nowe to collect both our exercises, and to connect both texts, Chr[ist] iudgeth all men, and Chr[ist] iudgeth noe man: he claimes all Judgment, and he disavowes all iudgment: and they consist well together. He was att or creac[i]on. but that was not his first scene, The Arrians who saie, erat quando non erat, there was a time when Chr[ist] was not, intimating that he had a beginninge, and therefore was a creature, yet they will allowe, that he was created before the generall creac[i]on, and soe assisted att ours. but he was infinite generac[i]ons before that, in the bosome of his father, att or elecc[i]on, and there in him was executed, the first iudgment of separating those wch were his, the elect fro[m] the Reprobate. and then he knows who are his by that first judgment, and soe comes to his second iudgment, to seale all those in the visible Church; wth the outward marke of his baptisme, and the inward marke of his Spiritt, and those whome he calles soe, he iustifies, and sanctifies, and brings them to his third iudgment, to an established, and perpetuall glorie; and soe all iudgment is his. But then to iudge out of humaine affecc[i]ons, and passions, by detracc[i]on, and Calumny, as they did, to whome he spoke att this time, soe he iudges noe man, soe he denies iudgment. To vsurpe vpon the iurisdicc[i]on of others, or to exercise anie other iudgment, then was in [fol. 16v] his comission, as his pr[e]tended vicar doth, soe he iudges noe man, soe he disavowes all Judgment. To iudge soe as that our condemnac[i]on should be irremediable in this life, soe he iudges noe man, soe, hee forsweares all iudgment. As I live saith ye Lo. of hosts, and, as I haue died, saith the Lo. Jesus, soe I iudge noe man. Acknowledge his first iudgment, thy elecc[i]on
to in him, cherish his second Judgment, thy iustificac[i]on by him, breath and pante after his third iudgment, thy crowne of glorie for him; intrude not vpon the right of other men, wch is the first, defame not, calumniate not other men, wch is the second, laie not the name of reprobate, in this life vpon anie man, wch is the 3rd iudgement, that Chr[ist] disavowes here, and then thou shalt haue well vnderstood, and well practis’d both theis Texts, The father hath com[m]itted all Judgment to the Sonne, and yet The Sonne iudgeth noe man./
Att Lincolne’s Inne. 30o Jan 1619