A TREATISE OF SELF-JUDGING, In order to the Worthy Receiving OF THE Lords Supper.

Together with a SERMON OF THE Generall DAY OF JUDGEMENT.

By Anthony Burgesse Pastor of Sutton-Coldfield in Warwickshire.

LONDON, Printed by J.H. for T. Underhill at the Anchor, and M. Keinton at the Fountain, in Pauls Church-yard. 1658.

TO THE READER. …

TO THE READER.

READER,

THe subject of this short Trea ise, (which for the comprehensiveness and fruitfulness of it, might have swelled into a bigger Volumn) is Self-judging: The frequent commands for which in Scripture, as also the excellency, usefulness, dif­ficulty and contrariety of it to flesh and blood, which loveth to say, Soul take thy ease, do all proclaim the great mo­ment [Page] and importance there­of; yea it may be justly af­firmed, that the neglect of this duty is the cause of mis­carriage and apostacy in ma­ny professors. Certainly Cal­vin, when he had enlarged himself about that curious and exact point, wherein the temporary believer, and the truly godly differ, granting that simili ferè sensu affici­untur, they feel almost the same things with one ano­ther, yet addeth, that in the hypocrite this sense of divine things is not so radicated, it is also more confused, then what is in the godly, but here­by they are deceived in their experiences, and one reason is, because slothfulness doth [Page] so far possess them, ne cor suum probè ut par erat ex­aminent, lib. 3. Instit. cap. 2. par. 12. that they do not so throughly examine their heart, as is fit they should. Some Heathens, as Pytha­goras & Seneca, have made Essaies upon this duty: The Jesuites also in their Tra­ctates of devotion do much commend it; but the pillar and cloud that we have in the [...]cripture, is only able to guide us in this wilderness: They only can manage this work with spiritual profici­ency, who through an holy habit, have their senses ex­ercised to discern between good and evil. For seeing there are three different [Page] principles may be working in our hearts, Nature in its im­provement, The Devil with his delusions, The Spirit of God, and that either in a com­mon way, such as hypocrites and reprobates may attain unto, or in a peculiar, discri­minating way, which the sin­cere do only partake of; what heavenly skill, what godly prudence is required to make a distinction herein, to diffe­rence what is of nature or the devil, from the Spirit of God; yea to go further, and to discern what is of the Spi­rit of God in a common way, and what in a special way: Such that can do this, must be like thos [...] Benjamites, Judg. 20.16. that could sling [Page] stones at an hairs breadth, and not miss. In the pro­tract of this discourse I con­sider this duty more particu­larly, as it is a necessary pre­parative to the Ordinance of the Lords Supper, for this was the occasion of fastning upon this subject at first. My Method in handling of this Point, is for the most part, positive; waving con­troversies, even when the matter did seem to call for it. As pag. 126, 127. I affirm, That such who are spiritu­ally dead, cannot put forth gracious actings at the Lords Supper, or spiritually eat and drink, so that they receive no heavenly nou­rishment thereby; not en­tring [Page] upon the Controversie, Whether the Lords Sup­per be a converting Ordi­nance, or not, being satisfied in this, That that Ordinance was not instituted, either for the exhibition, or obsignation of the first, and radical, or fundamental grace, but doth wholly presuppose it: There­fore I think Aquinas speak­eth Orthodoxally in this, Comment. In cap. 11. ad Corinth. Epist. 1 a Lecti 7 a, who making this objection to himself, That Christ is re­ceived in this Sacrament, now he is a spiritual Physi­tian, & that not the whole, but the sick need such an one: He answereth, That this Sacrament declareth [Page] nourishment, and therefore none do receive the benefit thereof, but such who live the life of grace, yet we must add that sinners, if humbled, and of broken hearts, ought to addresse themselves to that Ordi­nance for the sealing of the pardon of their sins, to ob­viate that error in Popery, which denieth remission of sins to be vouchsafed in the right use thereof. Again, pag. 128, 129. I declare That such who have competent knowledge, and are un­blameable in their lives, are by Church-officers to be admitted to this Ordi­nance, though happly not internally sanctified. Nei­ther [Page] is the Church-officer to attend to that, but the command and order of Christ, not launching into the Controversie of the ex­tensivenesse of the admi­nistration of Ordinances, or the qualifications of Church-members, a [...]qui­escing in that which Ames answereth to Bellarmine, Bellar. Enerv. tom. 3. cap. 1. de Sacram. qu 3. (who obje­cted, That if Sacraments were the seals of grace, a Mi­nister could not baptize any, unless he knew he were ele­cted, lest he should apply the seal to a falshood,) That Mi­nisters are not to admini­ster Sacraments according to their private knowledge [Page] or opinion, but according to the command of God. Let me also advertise thee, that because of the consan­guinity of the matter, there is annexed a Sermon of the day of Judgement, self-judging being a speciall means to prevent that dread­full judgemen [...] of condemna­tion in that great day. The great Prophet of his people teach thee to profit and make these necessary instructions effectual to thy souls good.

Anthony Burgesse.

ERRATA.

PAg. 12. lin. 7. r. Cyprian, Inde sur­gat actus nostri ratio, unde ordo & origo surrexit. p. 19. l. 18. r. Ancient did. p. 43. l. 5. r. desultorious. l. 3. r. true gold. l. 14. dele mettall. p. 49. l. 20. r. [...]. p. 64. l. 19. r. renew. p. 82. l. 17. dele voluntary.

In the Sermon of Judgement.

Pag. 9. l. 11. r. [...]. p. 36. l. 11. dele vertuous. p. 59. l. 20. r. is u. p. 64. l. 17. r. tu rides.

A TREATISE of Self-judging, In order to the Worthy receiving the LORDS SUPPER.

1 COR. 11.31.

For if we would judge our selves, we should not be judged.

FRom the 17 th verse to the end of the Chapter, Some ge­neral ob­servati­ons from S t Pauls Discourse about the Lords Supper. we may see Paul like a shining and burning light, with that Urim and Thummim upon him, as some expound it; light by his doctrinall informati­on; [Page 2] burning, by his severe and sharp reprehension. [...], in a very terrible manner, as Chry­sostome; and all this, wholly about the Sacrament of the Lords Supper. Now although it would be too much, to analize and take notice of all the particu­lars, in this his Discourse about the Lords Supper, yet I shall touch upon some general observations, and so bring you to the text. First therefore take notice of the suddain and speedy degeneracy of this Church of Corinth, from Christs first institution a­bout the Sacrament: who would thinke that this [Page 3] Church being a garden of Pauls own planting, and he yet alive, that it should be thus over-grown with weeds? As Paul of Do­ctrinalls, to the Church of Galatia, so here of practi­calls, I wonder you are so soon removed from him that called you, Gal. 1.6. You see a false Apostle, an heretical teacher could do more on a suddain to per­vert souls, then the Apo­stle in many years to esta­blish them. That which other painfull Ministers have with much difficulty bin a building many years, they can suddenly destroy. We may say of many Churches since Christs [Page 4] time, how is it that they have fallen off from that primitive purity and god­ly order, which was ob­served by the Apostles.

2. Observe the devil and his instruments busied in the corrupting of this or­dinance of the Lords Sup­per, above any else. Peter Martyr observeth well, that there was not such corruption about Baptism, as about this ordinance. Its true in after ages the corruptions both doctrinal and practical, were very great about both the Sa­craments, but he began first with the Lords Sup­per, as being that which is the highest Church-grace and favour.

[Page 5]3. The corruption about this ordinance was occa­sioned by an humane insti­tution, their [...], Their love-feasts, which Jude mentioneth, saying, some were spots in their feasts of charity, Jude 12. whi­ther they were at first in­stituted in imitation of the Jewes, or as some, of the Gentiles, who used to have their feasts after their s [...] ­crifices, is doubted. The intent was to nourish and keep up love amongst one another. Its judged by most, and Paul seemeth to make it probable, that they were before the Lords Supper, though Chryso­stome, and others, make [Page 6] them after: Maldonate and other Jesuits, will by no means understand the Eu­charist by the Lords Sup­per, but are peremptory, that neither Scripture, or the Fathers ever gave it such a name. But Causa­bon doth well chastise this impudency of theirs. For why should the Apostle bring in the solemn insti­tution of the Lords Supper at first, if their divisions and prophanes did not re­late to that, though occa­sioned by their love-feasts, whether the Apostle doth absolutely condemne the very use of the love-feasts, as being an humane insti­tution added to the Sacra­ment, [Page 7] or the abuse onely is likewise doubted. It is e­nough for us, to see how unhappy these prooved in the issue, for they fell into divisions & factions, here­by making as it were so many parties: and withall, the poore were despised, and the rich they grew in­temperate; and in these distempers they dared to proceed to this ordinance; for this it is, the Apostle though he had praised them in the beginning of the Chapter for keeping his order, yet here he could not do it, some holy order they kept, but not all.

4 Obs: That that Sacra­ment [Page 8] which was appoin­ted by Christ, not only as a seale of communion with him, but of believers a­mongst themselves, was now abused, through the many schismes and divi­sions that were amongst them, and made an occa­sion of discord and strife; and is not this sadly to be laid to our hearts, that there are more breaches and rents about this ordi­nance, which yet is for communion, then any po nt in religion; how many doctrinall contro­versies, how many disci­plinary controversies, all tending to break love and union, by the symboles [Page 9] and seales of union, what dispute about the order, about the communicants, about the benefits, the Sa­craments being by some made Idols, as in Popery, which caused a learned man to wish the word Sa­crament had bin laid aside, people cōceiving some hid­den vertue in the bread and wine by that name; and by othe [...]s despised, as by those who s [...]y they are above ordinances, when yet we are to doe this in remembrance of Christ, till his coming, if we were sure Christ were to come the next day, yet we might receive this ordi­nance immediatly before. [Page 10] The Socinians & Remon­stran [...]s doe debase them; The latter say, the whole doctrine of the reformed Church about the Sacra­ments, is nobis valde sus­pecta, is greatly suspect [...]d of falshood by us; and the former say, its only a com­memoration of Christs death, so that there is no grace or benefit anew re­ceived; ev [...] say they, as in the com [...]oration of the Angels Passover in the Pa [...]chall Lamb, there was no new deliverance vouch­safed: but the very insti­tution of such Elements, bread and wine, argue they a [...]e spirituall Alimony to the true receiver, onely [Page 11] these sad divisions hinder the blessed fruit thereof.

Obs: 5. That the Apo­stle in reformation of this abuse, goe h to the o [...]igi­n [...]ll institution, he decla­reth what he had received of Christ, viz. immediate­ly, for Paul was not a [...] the institution of it, and indeed to reforme, is properly to bring a thing to its first forme or originall; we account what the Church did about the Sacraments when it came out of Po­pery, was reformation, though the Papists call it deformation; That which is reformat [...]on to one, is confusion to another. Therefore the onely way [Page 12] to decide this is not cu­stome, multitude, or as Stapleton, Ecclesiasticall tradition, for that is as corrupt as any thing else, but divine institution, as Cyprian, Vide, surgat altum nostrum recte, unde ordo & origo surrexit, let our acti­ons arise from the same fountaine that institutions themselves d d, Elisha powred salt in the spring, when the streames were bitter; and about the Sa­crament it is to be obse [...] ­ved, that whereas many persons are so importu­nate for antiquity and old customes in other things, when we can from Scrip­ture and the Ancients for [Page 13] two or three hundred yeares after Christ, shew plainly how carefull they were that no ignorant and prophane person should be admitted to this ordinance, then they w [...]ll not hearken or yeild obedience: bring Antiquity for any super­stition, or needlesse cu­stome, they are glad of it, but when for purity and godly order, they cannot digest it.

Obs: 6. That God did very severely punish these Corinthians for their disor­der about the Lords Sup­per; For this cause (saith Paul, ver. 30.) many are sick, weake, and dye. There was a common mortali ie, [Page 14] (if not the plague) amongst them. Paul indeed could by the guidance of Gods Spirit know that was the particular cause, and al­though we have not such certain knowledge, yet we may with Peter Martyr reckon publick calamities upon a Land, as warre, fa­mine, & plague, with other pestilential diseases to this sin, as part. Certainly, we do not consider, that this Sacrament-sin is so highly provoking of God, when we doe not attribute our miseries to this, at least, as one cause among the rest; and Gods judgments for this are the more to be observed, because in the [Page 15] New Testament this is the onely instance we have of a publick generall judg­ment. Indeed Ananias and Saphira were stricken dead for lying against the holy Ghost, and Elymas blind, but here many, some whereof were godly and holy, were sick, and others cut off with untimely deaths. [...] seemeth to be an allusion concerning Gods order about the pas­chal Lamb, which whoso­ever did transgresse, was to be cut off.

7. The Apostle there­fore to prevent all such abuses for the future, doth so forcibly informe about the unworthy receiving [Page 16] of this ordinance, That it hath left some impression upon all Churches, to keep off those that are dogs and swine, not to give this bread and pearle to such, let them be Episcopall, (some of them at least) Presbyteriall, or Congre­gationall. Hooker in his Posthumus bookes of Ec­clesiasticall Poli [...], sixth Booke, pag. 57. doth af­firme, that by the Church of England, Every noto [...]i­ous offender was to be kept from that ordinance, and (which is remarkable) that all Ministers had e­qually power to do it.

The Socinians do highly presse the casting out of [Page 17] all evill persons, and con­demne the Evangelicall Churches for remissnesse therein: yea, Erastus one of the first that troubled the Church about the ad­mission of persons to the Sacrament, doth yet often professe that he onely un­derstands such sinners to be admitted, as publickly repent of their sinnes, and promise amendment. He maketh it a great injury done to him, as if his opi­nion were that all who name themselves Christi­ans, yea though neither willing, nor thinking to depart from their evill wayes, were to be admit­mitted, therefore profes­seth [Page 18] he so disputeth of these points, as that he would have the custome of their Church observed, Erast. Contr: Thes. lib. 6. cap. 2. And he speaketh expressly against the pro­miscuous admission of all, without any examination. It is an injury and a ca­lumny, he saith, to charge that opinion on him, lib. 6. pag. 34. Certainly, these thunderbolts of Paul have made deep impressions up­on mens hearts, though otherwise not willing to be affected with much strictnesse herein.

8. We may observe, it is a blessed and happy thing that Paul did thus [Page 19] by the Spirit of God in­large himselfe about the institution of this ordi­nance; for although three Evangelists relate the in­stitution of it, ( John onely omitting it) yet Paul in­stead of a fourth Evange­list, doth with much in­largement make mention of it; for who could have gathered such conclusions as Paul did from the meer institution, had not the Spirit of God immediatly guided him, so that these very sins of the Corinthi­ans, we may as the ancient Adams sin, call them feli­ces culpae; for their corrup­tions gave occasion to Paul for such a large and pithy [Page 20] amplification about it.

And therefore as it was a mercy to the Church, that many heresies arose, even in the Apostles daies, which made them speake so distinctly and clearely against them, as about Ju­stification by the works of the Law, &c. Yea the doubtings of the Apostles in many particulars, is the cause why we doe not doubt now about the same things. Which made one say, Plus debeo Thomae du­bitanti, quam Petro creden­ti, I owe more to Thomas doubting, then Peter be­lieving. As (I say) the event of such heresies or doubts was in mercy to [Page 21] the Church, so disorders and corruption in the Dis­cipline of the Church, did provoke the Apostle to speake so much about this ordinance as he doth. And it was Casaubons good wish, that men had been more industrious to bring in the Primitive good or­der in Church-discipline, then subtilly to dispute without Scripture-light in many controversal points, this would have bin more acceptable to God, Exer. 16. pag. 396.

Lastly; Observe amongst the many arguments for our right approaching, this in my text is none of the meanest, wherein we may consider.

First, the duty supposed, with the object of it, if we would judge our selves, what the word [...], doth imply, will appear in the doctrine Grotius think­eth this place may not un­fitly be expoūded of their publick Church-censures, as if the Apostles meaning were, if you had godly dis­cipline, & this were faith­fully put in order, this would prevent Gods judg­ments; for he thinketh by the severall factions that were, the discipline of the Church lay prostrate; but I will go in the most gene­rall interpretation of it, and so the words may be considered, either in the [Page 23] Thesi, as a Theologicall Aphorisme, That self-judging, will prevent Gods judging of us in all cases; or else in Hypothesi, in the particular, as it doth relate to the Sacrament. Hence Erasmus renders it in the past sence, If we had jud­ged our selves, we had not been judged of the Lord. I shall take in both these considerations.

Secondly, There is the benefit proposed, or disco­vered upon our self-judg­ing, we should not be jud­ged. The Apostle speak­eth here of believers as well as wicked men, yea chiefly of believers, be­cause he addeth, vers. 32. [Page 24] When we are judged, we are chasten [...]d of the Lord, that we may not be condemned with the world. The world and the godly are directly opposite; here are then three doctrines in this text, as the naturall off­spring of it.

First, That self-judging, preventeth Gods judging.

Secondly, God doth judge even his own people for their sins.

Thirdly, The sins which God judgeth them for, are not only morall, grosse sins, but their ordinance-sins, their Sacrament-sins, com­mitted against positive in­stitutions. For the first; He that judgeth himself, [Page 25] taketh the way to prevent Gods judging of him. What our Saviour saies of judging of others, Mat. 7.1. Judge not lest ye be judged, is clean contrary here: Judge your selves, and that severely, imparti­ally, else God will judge you: You see there must be judging, if you do not judge your selves here, God will judge hereafter; if here be not a judgement of discussion, in hell there will be a judgement of condemnation. This self-judging it is the marrow, and soul of all Christiani­ty; for want of this it is that there are so many hy­pocrites and Apostates in [Page 26] Religion; for want of this, that there are so ma­ny Pharisaicall, and self-righteous men; If this duty were more practised, there would be more truth and sincerity in the waies of godliness: so that in this very thing the pro­phane and the godly man part; the Pharisee and the true believer are divided; the hypo [...]rite and the true Saint differ: they may both pray, they may both abound in gifts and in­largements, they may both be frequent in the Ordi­nances, but the one judg­eth himself, and the other doth not, or cannot, or dare not, he is afraid to [Page 27] search into himself; so that this is a duty required of us in our whole life, but especially upon some ex­traordinary occasions, as here in this Sacramentall Administration. Had Jehu judged himself, had Judas judged himself, they had not been such scandals in Religion.

But let us rip up, as it were, and discover this great and weighty duty of self-judging; and herein we are to know, that many things are antecedent to it, some things constituent of it, some things concomitant of it, and some things consequent from it; and all these manifested, will [Page 28] make us able to judge of this self-judging.

What things are antece­dent to self-judg­ing.To the Antecedent or introductory things we referre these particulars.

1. A man must erect a tribunal and barre, as it were, in his own heart, and assume to himself a superiority and dominion as it were, over himself, for thus all judgement is exercised; he that is a Judge in that act is a su­periour: Now in man, we may consider him as in­lightned in his conscience by the word, and herein supplying Gods place: So that conscience is not only a witness, but a Judge, and that is the reason why a [Page 29] man may not do any thing against conscience, though otherwise, he is indeed bound to lay aside his er­rour, but he must not con­tradict it, because it is a Judge in Gods room; he may and must many times go against his affections, his will, his inclinations, but never against his con­science. The very Heathen could say, [...], Conscience is a God to every man: it is in Gods room; yet because it is an inferiour judge, subject to errour, when it appeareth God the supe­riour Judge doth counter­mand the contrary, then that ceaseth and hath no [Page 30] further authority. Rom. 2. The Apostle speaking of the Heathens, said, their consciences did accuse, or excuse; here was judging then, and that by some superiority. Now this is much to be observed, be­cause naturally we are un­willing to set up such a Court in our breast, we think we shall bring our selves under too much sla­very; we cannot then, though but a little while, turn aside into any vain thoughts, or any loose pra­ctises, but we must be summoned to this court presently; men would be uncontrolled in their lusts, and therefore to assume a [Page 31] superiority over a mans self, to make a mans self the delinquent, the offen­der, to shew no pity, no compassion to his sinnes, this is very difficult. No wonder men do not love Church-Discipline, for they cannot abide heart-discipline, soul order; they do not love to set up a spiritual court the [...]e to arraign themselves, their convinced selves, against their delinquent selves, their inlightned selves, a­gainst their corrupt selves; yet this must be, where se [...]f-judging is: As long as thou art afraid to leave thy lusts, or sin keeps thee in slavery, thou wilt never [Page 32] erect a court in thy own heart to condemn them.

2. The second thing an­tecedent is knowledge and understanding, for if thou set up such a court in thy breast, and there be no Scripture wisdom to guide thee, here will be much false judgement: how ma­ny times doth the true believer bear false witness against himself, condemn himself falsly for an hypo­crite, for a castaway, for one left by God: and on the other side, doth not the pharisaical man clear him­self, say all is well, acquit himself because his waies are clean in his own eyes; and all this is, because [Page 33] there is not that heavenly light to guide us in this self-judging. Now there is a twofold knowledge must go before we can pass any true sentence about our selves. First, A know­ledge of our selves; that which the very Heathens have admitted as a funda­mentall truth, and a divine Oracle, E coelo descendit; but we see neither Hea­thens, no nor such as reade and know the Scripture, can perform this, while unregenerated Rom. 7. Paul did wholly mistake him­self; Nicodemus did not know himself; for this knowledge must be of our state by nature, in the first [Page 34] place, that is a mystery: How many hereticks deny any such natural pollution, whereas the greatest part of our evil lieth in this. Job and David did go from actual sins to this of their nature, as the spring of all their evil, and for which they ought most to humble themselves; and when we throughly know this wretched and damna­ble estate of our nature, then able we are to know our sins past and present, especially our dearest sins, our own iniquities: So that by this it appeareth, that much spiritual skill, and heavenly wisdom is requi­red to this self-judging, [Page 35] because there must be so much self-knowing. Alas wilt thou go to judge thy heart, that knowest not the depths, or the deceit­fulnesse of it! Did not David, though a godly man, Psal. 19. who had much illumination & san­ctification, cry out, Who can understand his errours? cleanse me from secret sins; that corruption I do not know, I cannot discover. If therefore thou wilt set upon this duty, get more knowledge of thy self, let in more light into thy brest, else there will many serpentine lusts lie craw­ling in thy heart, that thou wilt never discover: If a [Page 36] godly man hardly know himself, how can a wicked man, who is wholly blin­ded with self-love. Second­ly, There must be a know­l [...]ge of the rule, the law, by which we are to judge our selves; as there must be light within, so with­out; as we must try spi­rits and doctrines by the word, so our hearts and actions by it, otherwise we shall foully mistake: it is of great consequence what rule you judge your selves by. The Scripture it may be condemneth that as loathsom, as abo­minable, which is glorious in thy eyes: The Scripture will tell thee that is no [Page 37] grace, no godliness, which thou thinkest will carry thee to heaven. Most men judge of themselves by false rules; why is mora­lity, why are duties, gifts, opinions, made grace to some men, resting upon them? but because they judge not by the rule; you must then be acquain­ted with Gods Word, ap­ply that to thy heart, to thy life, to thy words: you must not bring the rule to you, making the Scripture for thy life, as heretiques do for their o­pinions, wrest it, possessing thy self first with such thoughts, & apprehending the Scripture [...]very where [Page 38] speaking to that purpose: So neither multitude, or the custom of others is a rule to judge our selves by, yea on the contrary we are to say, Argumentum pessimi turba, the multi­tude is an argument of evil; and nunquid mali fe­ci, what evil have I done, when all commend me. What do you more than others, said our Saviour, Matth. 5.47. but above all things we must not be a rule and a law to our selves, to make our own wils the Bible to walk by, and our own hearts the Scripture. The Scriptu [...]e speaks notably, 2 Cor. 10.12. They measured them­selves [Page 39] by themselves, they never looked upon better then themselves. Amongst blind men and deaf men, they that have any use of those senses, though much imperfect, are admired; so that in this self-judging it is dangerous to make our own hearts the accu­ser and the judge, for then all will be well. This makes the Church of Rome incurable, that she will acknowledge no o­ther judge but her self. Thus when we judge of our selves by our own in­largements, impulses, reve­lations, as the Illuminists and others do, these can never judge righteous [Page 40] judgement. Tradition on the Popish side, and Reve­lations on the other side, have made the Scriptures authority void: but if thou wouldst judge right, keep to this rule.

3. There is required an­tecedently to this self-judging, composednesse and quietnesse of spirit: The heart must cast out all distracting turbulent workings of soul, else it is no waies able to judge it self: A man cannot see his face in the water that is stirred and moved up and down. Therefore the Psal­mist saith, Psal 4.4. Com­mune with your heart upon your bed and be still. How [Page 41] can that man, who is al­waies in a throng of bu­sinesse, in a croud of distra­cting thoughts, ever be able to passe sentence upon himself. Therefore remove all disquietness, all distur­bances of soul; be as if there were nothing in the world, but God and thy own soul together, as Abraham left his beast and other things at the bottom of the hill, and went up to God alone. It's Aristotles rule, Anima sedendo and quiescendo fit sapiens, A quiet sedate frame of soul, is like wiping the dust off the glasse to see our faces more clearly. In the Ca­non Law the very sitting [Page 42] is made requisite to the validity of t [...]e sentence; that if the Judge do not sedendo pronounce judge­ment, it is void, because it implyeth he is in some passion and commotion when he riseth up, or stir­reth himself many waies.

4. There must not only be a quiet seda [...]e frame of soul, but there must be an a [...]tentive, fixed, and setled meditation of the heart in this work; so that self-judging can never be per­formed without medita­tion. This duty of medi­tation, as it is commended in the Scripture, so it is very seldom practised by believers; there is not the [Page 43] least sinne lurking in the soul, but meditation would finde and search it out. Alas thy light, inconstant desulphurous thoughts, which are like a fl [...]sh of lightning, these will never go to the bottom of thy soul. Hence this self-judg­ing is in equivalent expres­sions, called searching and trying, as the Artificer doth coūterfeit from gold mettall; or as the woman took a candle, and swept the house to finde her lost groat. Meditation is the soul in paraphrase, whereas short ejaculations, are but the soul in an epitome, or in characters. It is a shame for us Protestants to see [Page 44] how much Jesuitical de­votion both commends and practiseth this work of meditation; insomuch that Suarez said, he prized that part of the day, which was for the examination and scrutiny of his con­science, above all the time of his study, wherein he prepared so many volumi­nous books; and we are seldom or never in this duty.

Lastly, The work of God, even his efficacious grace is above all required antecedently, to inable us to this self-judging; if we cannot do the least good, or think the least good thought without his grace, [Page 45] how much lesse this which is one of the greatest and weightiest, Rom. 8. We know not what to pray, or how to pray without Gods Spirit, so neither what to judge, or how to judge, unlesse God assist us in it. This made Paul say contrary to my text, 1 Cor. 4.3 I judge not my self; What, did not Paul examine himself, & watch over himself? yes he did, lest he should become a castaway, but he dared not to judge himself with a sententiall absolution of himself, as from and of himself; Why? because it is God that judgeth. So then, unlesse God who [Page 46] knoweth our hearts bet­ter then we do, who seeth more pride, vanity, rotten­nesse in thy soul, then thou canst, unless he inable thee; thou maist be an Hazaell, when thou thinkest thy self a Saint. Would Peter have spoken so presumptu­ously, if God had made his own heart known to him at that time?

In the next place let us consider, what is formally constituent of this self-judging, What is formally constitu­ent of this self-judging. and that lie [...]h in these things:

1. Examination, explo­ration, and diligent diving into our hearts. The Greek word is used some­times for disputation and [Page 47] doubting, which is a kind of further searching into a thing; then at first appear­eth, [...], and truly this is necessary for our hearts, because they are so deceit­full above all things. Thy principles, thy aims, thy ends, thy motives, and all the secret workings of thy soul, who can find out, but by diligent searching. The heart is like the sea, though the waters are calm above sometimes, yet there are many rocks, and several monsters under the waters. Therefore thou must search and again search, it may be thou art not yet come to the bot­tom of thy heart for all thy duties.

[Page 48]2. There is required not only examination, but di­scerning, and separation of the vile from the pretious, of making a difference, between what is of God in thee, and what of the devil in thee; what is of the flesh, and what is of the Spirit; for the meaning is not, as if a Christian should be alwaies search­ing, and examining, and prying upon his soul, wearying himself in laby­rinths of doubts and per­plexities, but he must be able to make a separation. Thus the Apostle, Phil. 1.9, 10. prayeth they might abound in all judgement, which was seen by appro­ving [Page 49] the things that are excellent: and Heb. 5.14. some are said to have their senses exercised be­tween good and evil: we see the hypocrite, the re­probate may go farre: we see there are many that do doctrinally dispute, that the work of grace is of the same species in a tempora­ry believer and one rege­nerated; yea many dispute, it's impossible to know whether we be in the state of grace or no: there­fore there is required this eagle-eye, for from that bird do some derive the word [...]. Oh then be thus wisely qualified, as to be able upon thy in­quiry, [Page 50] to take the drosse from the gold, to winnow the chaff from the wheat, and so to separate thy waies from the most refi­ned paths of any hypo­crite.

3. It's required, that up­on sinne discovered, we should passe sentence of condemnation upon our selves; that as God will have at the day of judge­ment, a judgement of dis­cussion, and then of con­demnation to the wicked, so should we: And this is the greatest thing in this duty; if we would con­demn our selves, saying, Lord we are worthy of all thy curses, of all thy wrath, [Page 51] of all thy anger; this would prevent Gods judging of us. David thus judged himself often; but our self-love, our self-flattery is such, that we are unwil­ling to sentence our selves as lost & damned wretch­es. As Paul had the sen­tence of death, so we should have of condemna­tion upon our selves; and this is the way to have it repealed, to come to God, as they did to the King of Israel, with a rope about their necks.

Lastly, This judging is in a voluntary taking of all shame upon our selves; we judge our selves to mourn, to weep, we judge [Page 52] our selves to shame, and to an holy revenge upon our selves, 2 Cor. 7.11. What indignation, what re­venge: This was that pe­nance the Church of God did exercise it self with in antiquity; for in grosse scandalous sinnes, such as did offend the Congrega­tion, he that did truly judg himself for his sins, could have no rest, till he did publiquely confesse his sin, and shame himself with tears, in the face of the Church. Indeed after­wards this way was abu­sed, and Officers of the Church took upon them to injoyn penance, and to make new Sacraments a­bout [Page 53] it, but at first there was only this way of their repentance and self-judg­ing, a voluntary giving of God glory, and shaming themselves; and this is the duty still of all such pub­lique grosse sinners, that do offend the Church. Thus they came to John Baptist, publiquely confes­sing their sins, Matth. 3.6. And those who used un­lawfull arts, came and burnt their books, though of a great value, before Paul, Act. 19.19. It is not shame, or peoples talk, or any such carnal consideration, could hold them in, when their hearts were truly broken, and if such Church-disci­pline [Page 54] were in use, would there be so much bold, and impudent prophannesse as is every where? If they were called upon, as Joshua to Achan, to give glory to God, Josh. 7.19. they would not then presse to Sacra­ments without a wedding garment, yea with goar blood of their sins upon them; but would rather with the leper stand aloof off, crying out, I am un­clean, unclean: and with another, Calcate me insipi­dum salem, trample on me as unsavoury salt: They would not then rage at the Minister, and say, the Sa­craments are their dues, but would acknowledge [Page 55] publike shame and sorrow was due to them: They would not presse to make us guilty of unworthy gi­ving, while they are of un­worthy receiving: Et dum se solvere cupiunt ligare Sacerdotem, as Ambrose speaketh excellently, while they seek to lose them­selves, to binde the Mini­ster. But it is not all the books, all the arguments in the world that will do this, it must be an humble heart, truly contrite before God. To hear men cavil­ling whether Godly order be Jure Divino, when the world knoweth their pro­phannesse, their impiety is not Jure Divino, may [Page 56] make us conclude, that it is not arguments, or books, but an humble, self judg­ing heart, that must decide this controversie.

The con­comi­tants of this self-judging.The next thing is the Concomitants: And fi [...]st, self-judging is accompa­nied with exalting and setting up of God, as Da­vid, Psal. 5.4. Thou maiest overcome when thou art judged. So much as the soul judgeth it self, so much it cleareth God. O God my perdition is of my self, if temporal, if spi­ritual judgements fall up­on me, I must clear thee, I cannot charge the holy God foolishly. Thus man is low, and God is set up.

[Page 57]2. This is accompanied with sincerity, and ingenu­ity. Examine me and try me, said David, Psal. 26.2. The sincere heart is wil­ling every secret corner of his soul should be searched into, but the hypocrite of all duties, cannot abide this self-judging, he will never say, Even my son Jo­nathan shall die.

3. It is accompanied with much shame and re­lenting of soul: He is judged, even as a poor ma­lefactor is judged, that bit­terly laments his misery, and therefore the whole work of conversion is in this self-judging.

The last thing, are the [Page 58] Consequents of self-judg­ing; The con­sequences of this self-judg­ing. which are,

1. A readinesse to every duty, to every holy per­formance. He that hath judged himself faithfully, he cryeth out with Paul, What wilt thou Lord have me to do Thou hast never throughly & deeply judg­ed thy self, if thou canst not pull out thy right eye.

2. He doth renounce all his own righteousness, fly­ing alone to Christ, and seeking for justification by him alone. The Phari­see did not judge himself, and so he saw not the need of Christ. We thus judge, saith Paul, 2 Cor. 5.14. if Christ died for all, then all [Page 59] were dead, descendēdo ad coe­lum ascenditur; by descend­ing we ascend to heaven.

3. They are patient and humble under all those chastisements God layeth upon them for their sins; they judge themselves worthy of them, and hell it self. Why should a man complain of the punishment of his sins, Lam. 3.39. Thus they accept of their pu­nishment.

4. They have a deaf ear against all the censures and calumnies wicked men cast upon them. They judge themselves more then all the world doth, and for that heart corrup­tion which the world can­not know.

[Page 60]5. This will make him a savoury, experimentall Christian, he can tell how to speak to the temptati­ons, to the doubts of other mens hearts, and to the cases of conscience in god­ly men; by this duty con­stantly performed, he com­eth to have wonderfull skill in heart-work, he knoweth more then books can teach him, he closeth with a heart searching Mi­nistry, he speaks from the heart, to the heart of ano­ther.

Lastly, He doth not sin­fully censure others, he hath enough to do to judg himself; neither can he give way to uselesse dis­putes, [Page 61] and opinions in Re­ligion: Oh this self judg­ing will make a man avoid all these endlesse questions that beget nothing but strifes; therefore its ex­cellent counsell to those who spend their whole life in disputes and opinions, to be more acquainted with self judging, and thou wilt finde thy own heart will help thee to work e­nough: thou wilt finde errours, lusts, such combats and rebellions in the pra­cticall way of powerfull godlinesse, that thou wilt be amazed to see how men can take up so much time abroad, and keep so little at home.

Some practical Coralla­ries or Conclu­sions from the truth pre­mised.Let us adde some Corallaries, or Con­clusions from the truth premised.

1. That a natural unrege­nerate man, cannot judge himself, he wants all the forementioned Antece­dents; so that in this sense it is true, The spiritual man judgeth all things, 1 Cor. 2.15. Can a beast judge, what the reason of a man is?

2. This self-judging is not opposite to an Evan­gelical, Gospel frame, nor to the Spirit of Adoption; you may think this is too legal, this will incourage doubtings, & banish fears; certainly the Apostle did [Page 63] not intend to prejudice grace, or to take the Co­rinthians off from Christ, while he presseth this duty.

3. This self-judging though a duty, yet is wise­ly to be managed; we must not judge in our temptations, in our sad thoughts, or when the De­vil distempers thy eye­sight.

4. This self-judging is not to keep us in uncer­tainties; but as we are to prove all things in do­ctrine, yet not be Sce­pticks; we must hold fast that which is good: so about our hearts we must judge, yet so as to make [Page 64] our Calling and Election sure. This self-judging must not oppose assu­rance.

5. No man can so judge himself, as to finde out all the naughtiness of his heart; he cannot empty this Sea; if our hearts condemn us, God is grea­ter then our hearts, 1 Joh. 3.20. God seeth more vileness and corruption in us, then we are able to finde out.

6. Under Gods judge­ments, or upon special ap­proaches to him, we are to receive this duty. Therefore we are more solemnly to perform it at this time in approach­ing [Page 65] to the Sacrament; for hereby we shall pre­vent Gods Judging of us.

1. Every Sacrament we have received God took notice of: God hath not forgot all thy former unworthy recei­vings. Thy old sins, thy old formality, may be matter of trembling to thee: as Melancthon said Totus cohorresco, &c. I am all in a trembling to think, how once in Popery I went boldly, and fell down before Images, worshipping of them: so say, horrour ta­keth hold of me, to think how prophanely and ir­reverently I once ap­proached [Page 66] to this Table.

2. Judge thy self, be­cause of the special grace and favour vouchsafed to the fit guest: the more thou judgest thy self, Gods love will be the mo [...]e wel­com to thee: As the Centurion judged him­self unworthy that Christ should come within his roof.

3. Judge thy self, it may be this may recover the benefit of former Sa­craments which was lost: Godly men may receive unworthily, though in the state of Grace, be­cause not in a Proxime preparation; and there­fore receive the Judge­ment [Page 67] of Chastisement, though not eternal Con­demnation: Thus Self-judging then may re­cover the benefit of all by-past Sacraments.

CHAP. II. Of Gods Judging and pu­nishing his own Chil­dren for their sins, with the Aggravation and mitigation of them com­pared with the sins of others.

1 COR. 11.31.

For if we would judge our selves, we should not be judged.

VVE proceed to the second Do­ctrine, which is very usefull to awaken [Page 69] the Godly, and to make them walk with an holy fear, not abusing the grace of God, and making his love an occasion of sin; which is, Th [...]t God doth Judge even his own peo­ple for their sins: Justifi­cation and Gospel Grace doth not set Believers in such a secure condition, that let them live how they will, Gods love will indulge all, God will take no notice of their sins to chastise them for them. In the Text we have Gods judging of such; for al­though it cannot be thought, that all who came irreverently to this Ordinance were truly [Page 70] Godly; so on the other side we cannot conclude none were; yea it is plain, that some of those were truly holy, though offend­ing God in their Sacra­ment-Sins, because the Apostle addeth, verse 32. When we are judged we are chastened of the Lord, that we may not be condemned with the world. This then being laid for a foundati­on, it is plain, that God judgeth his own people for their sins. Now this word Judgement doth im­ply, that God is not only a Father to his People, but a Judge also, a Father­ly Judge: so that although as a Father he be merciful [Page 71] and pittiful, yet as a Judge he is severe, and will cha­stise for sin: this is notably expressed, 1 John 2.12. If any man sin, we have an Advocate with the Father: Though he be a Father, yet we need an Advocate upon our sinning, even the Lord Christ. Though he is a tender Father, yet an Holy Judge also; and therefore doth God assume to himself such tempered Relations, that his People might have such a tempered and qua­lified frame of heart, that they might rejoyce with trembling, that they might love with reverence, that though they call on him [Page 72] as a Father, yet because he is such a father, they are to pass the time of their sojourning here in fear, 1 Pet. 1.17. Therefore observe what the Apostle addeth, if ye call him Fa­ther, who without respect of persons judgeth every man: if David though a man after his own heart? If Solomon though belo­ved of the Lord do sin against him, he will cha­sten them, and make them feel the bitterness of their fins as well as others; al­though alwaies their is a great difference between the afflictions that are upon the Godly for their sins, and those which are [Page 73] upon the wicked. The wo [...]d then in the Text doth suppose a real anger, and just displeasure in God against his own peo­ple when they offend; for to judge is more then to chasten: to chasten is commonly made the acti­on of a Father; but to judge and to punish, the act of a judge; yet this latter God doth to his of­fending people; whether it be punishment, properly so taken, is afterward to be sp [...]ken unto; we have the like passage, 1 Pet. 4.17. The time is come that judgement must begin at the house of God; here is judgement, and that to [Page 74] Gods house. It is true, the word judgement, even as to judge is used in several senses in the Scripture, sometimes for that strict justice of God, whereby he will take notice of sin to punish it, according to the utmost desert of it. A­gainst this David, though a godly and justified man, doth earnestly deprecate, Psal. 143.2. Enter not into judgement with thy ser­vant, and the reason is full of weight; for in thy sight no flesh shall be justified: There is no holy man can stand in this judgement, if God be only as a Judge, and not a Father likewise, we are all damned men; [Page 75] but at other times judge­ment is used for mercy, and moderation opposite to anger, as, Jer. 10.24. O Lord correct me, but with judgement, not in thine an­ger; that is in modera­tion, let my afflictions be medicinal, not destructive, Aliter secat Chirurgus, ali­ter Lanius; he prayeth that God would let no more blood from him then may abate his disease, and wea­ken corruption within him, suitable to this, is that expression, Ier. 30.11. Where God, though he threatens the Nations to make a full end of them by his anger, yet to Israel he saith, I will correct thee [Page 76] in measure or in judgement, he would not pour out all his wrath: Thus the godly have submitted to Gods rebukes; Jeremiah doth not pray to be corrected, but it is his concession and resignation, If Lord I have provoked thee, and thou cor­rect me, let it not be in thy anger and hot displeasure; for who can indure under that.

But in my Text, to judge, and judgement is not taken for moderation, or mercy, but f r severity and afflictions, arising from Gods anger to his people, when they have sinned a­ga nst him.

Let us lay open the [Page 77] Doctrine; and first con­sider, that there are two extream and dangerous errors Two er­rors to be avoided. about this truth, and you must carefully avoid both these rocks: for first there is the Antinomian erring on the right hand, and they do so magnifie the grace of God in justi­fication, they do so exalt the love of God in Christ to believers, that they say God never seeth any sin in them, he is never angry with them; he is as well pleased with David in his Adultery, as when making his Penitential Psalm: as well with Peter, denying Christ, as when weeping bitterly; but certainly [Page 78] this opinion may quickly fall from the head to kill the vitals of all holiness; for if God doth not see sin in me, why should I see sin in my self? And if God be not angry with me for my offences, why should I be angry and grieved at my self, when I have fallen into any sin; so that this opinion doth overthrow all those commands which are made to the godly up­on their falls, to repent, and to recover from their backslidings, with broken­ness and bitterness of heart. As also it chargeth David and Peter, with o­thers, who have so bitter­ly bewailed their revolt [Page 79] from God with weakness, yea sinfulness, troubling and grieving themselves where they ought not. According to this Do­ctrine, God never chasti­seth for sin (as they ex­press it) but from sin, that is, the afflictions which come upon the godly, do not arise from Gods anger for sin past, only they are afflicted to prevent future. But the instance in my Text doth confute this; for these Corinthians being guilty of sinfull approa­ches to the Lords Table; it was because of this sin that God brought such a general mortality amongst them; for this cause, saith [Page 80] the Apostle, ver. 30. Many are sick and weak not some, but many, and it was for this cause: It is true in­deed the afflictions Gods people have, are for the preventing of future cor­ruptions, and to teach them not to sin any more; yet withal they are sharp stings for sins past. Let not then the gracious heart delude himself, that because he is in a state of grace, he may therefore sin and do what he list: let him remember what the Apostle saith, even in the person of the godly, Heb. 12.29. For our God is a consuming fire. Da­vid complaineth of his [Page 81] broken bones, and wi [...]h ma­ny tears and agonies of soul prayeth that God would restore his loving kindness to him, for he had lost the sence and feel­ing of it. It is true the people of God are to grow up into the Spirit of Adoption, and to cast out all tormenting fears; but they must distinguish be­tween Liberty and Licen­tiousness, they must not under that pretence cast out an holy trembling and a reverential fear lest they offend God at any time. In the second place, the Devil promoteth his Kingdom of darkness on the left hand, if he cannot [Page 82] on the right; therefore in Popery their is also cor­rupt Doctrine about this point, and instead of milk they wring till blood co­meth; for they say, God doth not only judge his people for their sins, though he hath pardoned the fault, but that he doth afterwards in a proper way punish them, and avenge himself in a way of Ju­stice, which they are to satifie in respect of tempo­ral punishments by some voluntary penalties either inflicted upon them, or voluntarily assumed. Thus when David hath his sin pardoned, yet they say, the death of his childe was [Page 83] inflicted as a proper pu­nishment to satisfie the justice of God: Christs blood takes away the guilt of sin, but mans poenal exercises, must take away the temporal punishment. Thus by their distinctions they do greatly obscure the Doctrine of Justifica­tion, which doth take off all the guilt of sin, so that there remaineth properly no more punishment for sin thus pardoned; I would not contend about the word punishment, I s [...]e Divines do use the word concerning those afflicti­ons which God layeth up­on his people, only we can­not say they are ultiones, [Page 84] they are not acts of ven­geance to the godly, as they are to the wicked, being of the same nature, though different in degree with the torments of hell to the damned. Calvin therefore doth distinguish between Judicium ultionis and Judicium castigationis, a judgement of revenge, and a judgement of Cha­stisement; the latter onely befall the godly, and if you say, why then doth the Scripture require hu­miliation and repentance? Yea, Bellarmine urgeth my Text, to judge our selves, which he would have, to imply such voluntary pu­nishing of our selves, [Page 85] through Fasting, and other duties, that thereby we may satisfie Gods justice, so as to remove the tem­poral punishment.

I answer, the Apostle doth not use the word [...], when he speaks of our duty, but [...], which is to examine and search our selves, to sepa­rate the evil from the good, upon discussion of our selves to be greatly humbled, and loathing of our selves for our sins N [...]t that these duties are to satisfie Gods Justice, but onely they are the way, wherein God alone will communicate mercy. Thus you see how the [Page 86] truth is stated between two extreams, and it is good for Christians to be throughly informed here­in, that in the afflictions which befall them they may know how to judge of God, and also to deport themselves accordingly. To judge of God, as one indeed angry and displea­sed, and whose anger is terrible, so that to a godly man, it is more dreadfull then all troubles, to appre­hend Gods displeasure to him. It is not, saith Da­vid, the loss of my childe, the troubles in my King­dom, that affects me so much, as because God doth hide his face from me, Psal. [Page 87] 51. and it must needs be so, because the heart of a believer awakened for sin, is made very tender, and so the frowns of God do more pierce his heart, then almost Hell flames do ter­rifie the wicked: as a little offence to the eye, because a tender part, is more grie­vous then great blows to other parts of the body. The godly therefore are not to despise the rod of God, yea, none are more to lay it to heart then they. But further, as they are to be sensible of his anger, so withal to as­sure themselves that he is angry, because he loveth them: that this bitter [Page 88] fruit doth come from a sweet root: that all his exercises have their rise from a Fatherly care to­wards them, and there­fore they are to receive them as medicinal, not as poenal and destructive.

But I shall not inlarge further herein: let us for the more particular affect­ing of our selves, who pretend to have an in­terest in the Lord more then others, consider the grounds why God will not let his own people, Reasons why God will pu­nish his own peo­ple for their sins. when sinning, to go unpunished; they must be called to a severe account, yea when God letteth the wicked ones of the world live in [Page 89] their ease, go on securely in their impieties, and blessing themselvs therein; at the same time the god­ly for lesser sins shall have the bitter cup of affliction to drink of, so that by out­ward events you would think the godly only were hated by God, & the wic­ked loved: And the first ground of Gods judging his own people, if not judging and humbling themselves, may be from the order, and way which God hath appointed for the communicating of Christs benefits to us, for this is the foundation of that Antinomian errour mentioned, when they [Page 90] read such places, as that Christs blood is made an atonement for our sins: that the father laid our iniquities upon him: that he is made righteousness to us, and that we are accepted of in Christ: They think this is all, and because this is accomplish­ed by Christ, though we be wallowing in our lusts, they think these great merci [...]s are to be applied to us, but they are to re­member the other places as well of believing, of re­pentance, not that they are causes, or merits, or to be opposed to Christ, but they are the qualifications of such subjects to whom Christ will thus reveal [Page 91] himself; and the Pool, as it were in moving whereof the Angel cometh down, and healeth us, so that its a blessed thing to avoid extremities in this point in our afflictions, not to be securely presuming, nor yet slavishly dejected; not to look upon a Christ without duties, nor yet oppose duties to Christ.

2. Another ground why God may even break the bones, yea the heart as it were of his own chil­dren when offending him, is from the many aggrava­tions that are to be found in the sinnes of the godly, so that the like cannot be found in the transgressions [Page 92] of the wicked man, inso­much that the offences of the godly do in some re­spects more displease God, then all the sins of wicked men: As first, when the people of God sin, it is against more experience of the sweetness and comfort by grace, and also of the bitterness of sin, which they have felt in their own souls; and certainly this must highly aggravate thy sin, thou knowest what the songs and joys are, of an heart reconciled to the Father through Christ. Thou knowest how bitter a thing it is for God, to shut thee out of his doors for thy transgressions, to [Page 93] give thee childrens bread no longer, but to suffer thee to live upon husks: Oh what an aggravation is this to every sin thou fal­lest in, to remember these experiences: Alas, the wicked when they sin, they never tasted of a better life; they never found any thing sweeter then the creature; therefore they think they do not sin to their loss, and so they have not experimentally felt the terrours of the Lord it may be upon their souls: hence it is no wonder if they eat poison for honey; but for thee who hast been taught all these things up­on thy soul, to meddle [Page 94] with sin that cost thee so dear; to deprive thy self of that joy and heaven thou hast had: Oh tremble under the approaches of any sin to the [...] Christ used this as a motive in his prayer for those who crucified him, Father for­give them, for they know not what they do; but how shall Christ say, forgive thee, who knowest what thou doest: All the expe­rience God hath wrought in thee about holy things, doth sadly aggravate thy evil ways.

2. As the godly sin against more experience, so they also rebell against more light and knowledg, [Page 95] which is always highly ag­gravating a sin: What made the Angels sins to be so greatly displeasing to God? What made Adams sin so highly offensive? amongst other reasons this was one. They sin­ned against a great deal of light and knowledge which God had indued them with: Now the god­ly man hath not onely natural light, but re­vealed light; he is super­naturally illuminated, and that not only in a common way, as many Hypocrites are, but in a special and pe­culiar manner, such as no reprobate can attain unto; oh then how greatly must [Page 96] God be offended, when thou shalt sin against that quick, penetrating, and tender light, which shi­neth in thy breast; and therefore God will judge thee for thy he [...]rt-sins, thy soul-sins; the pride there, the unbelief there, because thou hast light to discover all these. Any false motions, any sinfull inten [...]ions, any corrupt minglings of thy self with the things of God, these God will judge, because thou hast spiritual light within thee, which like the Sun-beams make thee discover those atomes, those secret little sins, that other vi [...] u wouldst [Page 97] never take any notice of; remember then what light thou hast put under a bushel, as it were, and then no wonder if God judge thee for this.

3. The godly mans sin is more hainous then the wicked mans, be­cause of that love, that Free-grace, those bowels of mercy shewed to him, which never were to un­godly men. No wonder then, if of all sins God will not bear the abuse of his love and his grace, especially that discrimina­ting grace; he gave his Son to thee, not to another, who if converted, might have done him more ser­vice: [Page 98] his Grace did con­vert thee, change thee when thou wast as fro­ward as others, wallowing in thy lusts as others, and so how can God take thy rebellion against so much Free-grace; what patience is it, that Hell doth not swallow thee quick up: As the Apostle argueth comparatively the excel­lency of Christ, To which of the Angels said he, Thou art my Son: so to what wicked man, to what un­converted man, abiding in his sins, hath God drawn nigh with that grace and favour, as he hath to thee? how unreasonable is it to turn grace then into wan­tonness: [Page 99] Argue as Ezra did, cap, 9.13. Thou hast given us such a deliverance as this, and should we again break thy Commandments, O Lord, thou hast done for me more then for many thousands, who sit under the power of their lusts, and shall I despise this love of God?

4. The godly mans sin is to be aggravated, be­cause of the special pri­viledges which God doth bestow upon him; for he maketh him his Son, his Friend, admits him into his presence and favour. Now thou who art at such a Feast always, shouldst never be without thy Wedding-garment: Seem­eth [Page 100] it light to you, said Da­vid, to be Son in Law to a King: and thus, is it a small matter to be taken into Gods favour, to be his adopted children; to be in communion with him; to stand, as it were, before him: surely this must greatly aggravate thy sin: The more favour and ho­nour from God, the more abominable is thy sinful­ness. Michal told David falsly, Thou hast made thy self like one of the vile per­sons: but it is true of thee, Is it for one accustomed to the Kings presence to be tumbling in mire and dirt. Oh shame thy self in thy humiliation for this; how [Page 101] un­comely is this to a justifi­ed person? how unsuitable to the spirit of Adoption; observe that passage, 1 Kin. 11.9. God was angry with Solomon, because his heart was turned from God, which had appeared to him twice: How many times in a gracious man­ner hath God appeared to thy soul, and wilt thou provoke him?

5. The godly mans sins are the more hainous be­cause committed against greater obligations, and bonds to the contrary; for every duty, every ordi­nance is a greater obliga­tion against sin. The more thou hast prayed against [Page 102] passions, & yet passionate: the more thou hast prayed against pride, and yet proud; and so of every sin, the greater is thy sin. God will bring thy prayers, thy duties to witness against thee, haply the wicked man never, or very seldom hath prayed against his evil ways; but in every confession, in every prayer thou hast bewailed, and resolved against such evils, and therefore in this re­spect, the greater aggrava­tion of sin, when commit­ted. Again the Sacra­ment of the Lords Supper that is a strong & mighty obligation against sin. Now the godly they are [Page 103] admitted to this Ordi­nance, they are not com­manded to stand in the Court, but they may en­ter into the Holy of Ho­lies; they are children, and this bread is to be gi­ven to them. Now if they walk in proud sinful waies, what a witness wil this or­dinance be against thee; did ye receive Christ to serve the Devil? Did ye re­ceive Christ to vaine & unbelieving thoughts. Oh know that all sins af­ter obliging Ordinances have a kind of perfidious­ness and Covenant-break­ing in them, and this must needs aggravate.

6. The sins of Gods [Page 104] people are to be heightned in this consideration, that they are not only trans­gressions, but unkind­nesses, and therefore they are said not only to anger God, but to grieve him, as Ephes. 4.30. Grieve not the holy Spirit of God: God complaineth of Israel who were his people in a peculiar manner, though all not upright in heart, that forty years long they had grieved him: and tru­ly what grieveth the spirit of God, must exceeding­ly grieve us. Hence though the sins of the godly can­not be that sin against the Holy Ghost, which the Scripture makes unpar­pardonable, [Page 105] yet because the Spirit of God, is in the godly a Sanctifier, a Sealer, a Comforter, and work­eth choice and glorious ef­fects in them; therefore they do in a more special manner grieve the Spirit of God. The Spirit of God dwels in the godly as in his Temple, and not so in a wicked man; now to defile this Temple, to prophane this Temple by applying thy self to any evil way, how distastfull must it be to the Spirit of God: Oh remember, wic­ked mens sins anger God, but thine do grieve him also; as a stubborn child doth not only offend his [Page 106] parents, but make them inwardly grieve also.

7 The people of God in their sins have this aggra­vating particular why God should judge them rather then others, because they have greater power to withstand it, there is not that necessity upon them in sinning, as is in unrege­nerate men: It is true, an unregenerate man cannot but sin in all that he doth, yet this necessity doth not excuse but aggravate, both because it is voluntarily contracted upon himself, and because this necessity is voluntary, and with de­light, Eo magis libera quo magis Ancilla, as Bernard: [Page 107] But now in a godly man, there is a spiritual life and power within him to a­void sin; he is not in the progresse of holinesse, as in the first conversion, meerly passive, but now actì agimus, and moti mo­vemus; the grace of God exciting, we have life within us to co-operate. Now then, if God hath in­fused such a life within us, it is thy greater sin, if thou dost not act accordingly: God hath brought thee out of thy first bondage, and if thou dost yet live a slave, the greater is thy condemnation. It's made a dispute, whether a godly man can avoid any more [Page 108] sins then he doth, or do any more good then he doth: Some Orthodox men are reported by the Arminians to affirm they cannot; but no doubt con­verting grace takes away that spiritual death in sin, and giveth principles of life, and all habits of grace infused, have a sufficiency in their way to produce their acts, yet so as they need actual grace to excite and apply these to opera­tion. A man that hath his eye healed, hath a power to see, yet if there be not light to actuate the medi­um, he cannot see. We need grace even after con­version, to excite and [Page 109] quicken those principles: But this sheweth that a godly mans sin is therefore to be aggravated, because he hath a principle within to refuse it.

8. Hence it is, because of this supernatural life within him, that all the sins of a godly man have a kinde of unnaturalnesse in them; when a wicked man sinneth, he sinneth of his own, it is naturall, as it is for a serpent to be poy­sonous, for a wolf to be ravening; but if a godly man sin, it's wholly contra-natural: How cometh this figtree to bear thorns, this Vine to bear thistles? Hence, 1 Joh 3.9. he that [Page 110] is born of God, is said, not to sinne, yea he cannot sinne, because the seed abideth in him, for sins are against his divine principle; it is as if iron should swim, as if fire should descend: How can I do this and sin against God, said Joseph, Gen. 39.9.

9. Therefore God doth judge his people when offending, because their sinnes do dishonour God more; what disorders are in an house redound to the Masters reproach; from wicked men no other thing is expected, every one looketh that swine will wallow in the mire; but when sheep do so, this [Page 111] is intollerable. This ag­gravation God putteth upon Davids sinne, 2 Sam. 12.14. Because by this deed, thou hast given great occa­sion for the enemies of God to blaspheme. Now remem­ber that the honour and glory of God is worth ten thousand such as thou art.

10. And lastly, The sinnes of the godly are a stumbling block and in­couragement to the wic­ked; if they see thee proud, earthly, passionate, they think they may do so likewise. Besides, thou dost hereby discover some wearinesse of God, as if to turn from him to sinne [Page 112] were better, as if thou didst not finde that con­tentment and fulnesse in the waies of God, as thou didst hope for; so that seeing all these things are in the sinnes of the godly, no wonder if the Lord do in a special manner, call them to account, & make them taste of the bitter cup he giveth them to drink.

Use of Exhortation, let the People of God then speedily set upon this duty of self-judging. It is a fear­full thing to fall into the hands of God provoked; if thy heart be dull, hard, sensless, lay all these quick­ning aggravations of thy [Page 113] sins to thy soul, and they must needs humble thee. The Sacrament of the Lords Supper, as from one consideration, it requireth joy, and gladness of heart; so from another, godly sorrow and brokenness of soul, to see Christ cruci­fyed, as it were, for thy sins before thy eyes, and thou hast been many times ready to crucifie him again and again: Cry out, O Lord, my heart is overwhelmed, what can I say, This sin with these aggravations make me fear and tremble. Oh it is not in my own worthi­nesse, in my own fitnesse, I presume to draw to this [Page 114] Ordinance, for with the Centurion, I am not wor­thy Christ should come within my roof; and thus the lesse thou sparest and excusest thy self, the more welcome wilt thou be to this Table.

CHAP. III. Of Gods punishing his peo­ple for sins against a Po­sitive Institution, such as Sacrament-sins.

1 COR. 11.31.

For if we would judge our selves, we should not be judged of the Lord.

THE last Observati­on is, That God doth judge his people, not only for moral grosse sinnes, but Sacrament-sins, sinnes that are against a positive insti­tution. The Corinthians were guilty of many other [Page 114] [...] [Page 115] [...] [Page 116] sins, some whereof were contrary to the moral Law, yea to the very light of nature; but the Apo­stle doth not instance in them as a cause of that publick judgement which was upon them, but he pitcheth on their prophane approachings to the Lords Supper, which is of a po­sitive Institution. The o­riginal of all that calamity which is come upon man­kinde, and that sinne for which God was so provo­ked, that all the posterity of Adam is obnoxious to eternal wrath, God pu­nishing no sin in the like manner, as he did this; What was it? but a trans­gression [Page 117] of a positive law. Uzzah was stricken dead, Nadab and Abihu consu­med with fire from hea­ven, and all because they did not keep to such order, in Gods worship, as he had instituted: 1 Chron. 15.13. Yea Moses but for de­ferring Circumcision, which was an Ordinance likewise of meer instituti­on, so that it had been no duty to circumcise, if God had not commanded it, yet he was threatned to be killed for his delay therein. The Paschal lamb also, Exod. 4.24. to which the Sacrament of the Lords Supper doth an­swer, whosoever did neg­lect, [Page 118] was to be cut off from among his people, Numb. 9.13. By these instances it doth appear how severe the wrath of God is against all such as do not keep to the Ordinances of God, and that in such order as he hath required, as we reade David acknowledg­ing, 1 Chron. 15.13.

I shall not treat in the general about all the posi­tive institutions of Christ, but limit my self to this of the Lords Supper, and to shew you, that seeing God will so justly judge men for their unworthy ap­proaches to it, it is good for us to judge our selves for such sins first, and this [Page 119] may prevent Gods judg­ing of us; only to under­stand the Doctrine, you must know that that speaketh of sins of two sorts, moral sins, and po­sitive sins; to understand which distinction, you must know, that this di­vision is according to the two kinds of Commands which God imposeth upon his Church; there are moral commands, which command or forbid that which is either intrinsecal­ly good, or evil; so that because they are goo [...] God commandeth them they are not commanded and therefore good: suc [...] is to love God, to fear hi [...] [Page 120] and such are the duties of the second Table: for we regard not those School­men, who say nothing is intrinsecally good or evil, but meerly so from the outward Command of God, or his prohibition. Again, there are positive commands, and these have their goodness onely, be­cause God commands them, in themselves they have no intrinsecal good­ness, only Gods instituti­on makes them good; thus the sanctification of the Lords Day is a duty by positive institution: so the observation of the Sa­craments, it is a duty by Gods meer will and insti­tution, [Page 121] so that the not be­ing baptized, the not re­ceiving of the Lords Sup­per had not been any sins, if God had not required them: only these positive Commands are again di­stinguished into positive temporary, such things as God hath required of h [...]s Church for a time on­ly, as to be Circumcised, to observe the Judaical Rites and Sacrifices: it was great sinne to keep them up when the time of their obligation was ex­pired. 2. There is posi­tive perpetual, and that is when God hath appoint­ed such Ordinances to be observed till the coming [Page 122] of Christ, as the Lords day, Baptisme, and the Lords Supper, we are to shew forth his death till he come, 1 Cor 11. This is called by some Divines Moral Positive, and the other Moral commands, are called Moral Natural. Now as there are two kinds of Laws, so there are such kinds of sins which are the transgressi­on of those Laws; when a man is unjust, unclean, in­temperate, then he breaks the natural Law of God; when he prophanes the Sabbath, when he co­meth unprepared to a Sa­crament, he breaketh the Positive Law; and where­as [Page 123] it might be thought these latter sins are not ve­ry hainous, because they are only mala quia prohibita evils, because prohibited, Gods prohibition maketh them to be sins. The Doctrine telleth us, that for such sins God will judge us: yea it is worth the while to take notice of that place, Levit. 17. ver. 3, 4, 5. where God speaking not of a pro­phane killing of beasts for common food, but re­ligious, by way of Sacri­fice, he enjoyneth this order, that whosoever killeth a beast, thus for a Sacrifice, and bringeth it not unto the door of the [Page 124] Tabernacle, blood shall be imputed to that man, he hath shed blood. A notable place, to shew how hain­ous a sin it is not to keep to Gods order in his wor­ship. The very not bring­ing of it to the door of the Tabernacle maketh it as hainous a sin as to kill a man; and indeed in some respects these sins are worse then the other, whereof this is the chief, because the Lord doth by these Positive precepts de­monstrate his soveraignty over us, and try our obe­dience; so that if we be negligent or omissive therein, we do expresly and formally manifest our [Page 125] disobedience to God, and do refuse to own him as our Lord: Not to add that in these positive insti­tutions, God regardeth our good; he hath appoint­ed Sabbaths and Sacra­ments, not for his good but for ours, not that he needeth us, but because we need him; and there­fore we must highly sin against our souls, What particu­lars are to be ex­amined, & inqui­red after with spe­cial re­spect to the Or­dinance of the Lords Supper. when God shall in such a merci­full manner tender our good, and we refuse it.

This foundation laid, let us inquire into the du­ty of Self-judging in this particular Ordinance of the Lords Supper, and be­cause this judging as you [Page 126] heard doth imply a judg­ment of discussion, and upon sin discovered, a judgement of condemna­tion. Let us speak to both, and for the judgement of Discussion: these things are to be done, first the worthy Receiver, who may receive comfortably, is to judge himself about the state of grace, to exa­mine himself, whether he be a new creature, whe­ther God hath ever put a supernatural and heavenly principle in him, or no? for if he be a man in the state of nature still? If he have no more in him then what he came with into the world, he cannot [Page 127] put forth those actual gra­ces of Faith, and spiritu­al hunger after Christ, and his benefits, which make the Lords Supper to be spiritual meat and nou­rishment indeed. There was once a prophane cu­stom crept into the Church, which was re­moved by a Council, That the Lords Supper should no [...] be given to dead men, and the elem [...]nts being symbols of nourishment, in the use whereof we a [...]e commanded to eat and drink, all this supposeth that while men are dead in sins, void of spiritual life, they cannot spiritually eat and drink, nor put forth [Page 128] gracious actings in the Ordinances; for there must be a good root, be­fo [...]e the branches be good; there must be a good Fountain, ere the streams be; and so a good foundation of grace and spiritual life within, be­fore thou art able to put forth Sacramental act ngs; only you must remember that the Church admits such to this Table that have competent know­ledge, and are free from gross sins, because she can­not judge of the hearts of men: neither is the Sancti­fication, or Regeneration of a person, either in Bap­tism, or the Lords Supper [Page 129] a foundation of the admi­nistration of the Sacra­ment; for then the Mini­ster would be in perpetual doubtings to whom to give it to, or ra her con­clude to give it to none, because he cannot certain­ly judge of grace in ano­ther mans heart, but the ground of our administra­tion is Christs command, with the order and way he hath prescribed. Now the Word doth only barr ignorant and prophane, the other are admitted to come; yet they must know that without a prin­ciple of regeneration, they cannot spiritually eat and drink at this Feast. There­fore [Page 130] rest not in mans ap­probation, that is but a poor reed to lean upon: you see the Officers let in that man to the Feast, and did not keep him out, who came without a wedding-garment; but the Master of the Feast, when he co­meth and vieweth them, he finds him out, saying, Friend, how camest thou hi­ther, without a wedding gar­ment? Mat. 22.12. which made him speechless im­mediatly; he did not plead, thy servants admitted me, they bid me come; so nei­ther wilt thou be able to plead, who being not born again, or in a state of grace, approachest to this Ordi­nance: [Page 131] Lord I was ad­mitted by the Ministers, I gave them satisfaction. This is not enough, but search into the bottom of thy soul, inquire what are the great things God hath done to thy inward man: remember it is mensa A­quilarum, not Graculorum, a Table for Eagles, not Jayes, as Chrysostom said. If a gracious heart doubt about this work of grace in himself; such an one is to know that his duty is to come; for where there is a sense of sin, an hun­gering after Christ, a be­wailing of our infirmities, these are incouragements for thee to come, though [Page 132] it may be thou art not as­sured of thy being in the state of Grace: many of Gods children would be denied this bread, if none might come, but those that had assurance of their being in Christ. I have not time to inlarge on this

2. We are to judge our selves about our present fitness, and capacity for the Lords Supper: Not only whether grace be in us for the main, but whe­ther it be actuated, and preparing the soul, that it is like a room ready swept & drest to receive Christ: Every godly man is not in an immediate fitness to re­ceive [Page 133] the Lords Supper. Some of these Corinthians were truly godly, as was proved, yet they became guilty of unworthy re­ceiving, by their actual in­disposition. The instru­ment may want tuning for present melody; the k [...]y may be rusty; the heart may be so dul, unbelieving, c [...]rnal, and unsavoury, that there is not a present tem­per of heart to close with those Ordinances as he ought to do. If thy heart be a Fountain, but sealed up; if a Box of oynt­ment, but not opened; there is a gulf be [...]w [...]en Sa­cramental benefits and thy heart. If you ask, [Page 134] what doth actual fitness consist in: I answer it is in the actual exercise of those graces, the principles whereof are in thy soul: It is like the wind breath­ing upon the flowers of a garden, which make them send forth a sweet smell; its like a tool whetted, like a Spring running, like a fire kindled, many times thou hast wood laid toge­ther, the principles of grace within thee, but there is not fire that doth kindle it; the graces to be actually put forth, are a renewed sorrow and ten­der meltings of thy heart for thy former impieties; serious meditation about [Page 135] Christ his Person, his Of­fices, his unspeakable love in dying for thee, not to give over thinking about this, till thou finde it prove like coals of fire in thy bosom; Heavenly mindedness likewise lift­eth up thy heart, and makes thee suitable to heavenly gifts; spiritual hungrings and longings of soul after the benefits re­ceived, holy joy and glad­ness of heart, with great thankfulness unto God: Oh when a soul is dressed in all these ornaments, the Lillies of the field, nor So­lomon in all his glory, is not like it: As therefore the master invited his guests, [Page 136] saying, Come for all things are ready, is it likewise true of thee concerning thy fitness, I come Lord, for all is ready, my soul is put in order, the heart is furnished to receive Christ. And if the god­ly soul say, oh this is that which troubleth me; I am so disordered, my heart is untuned, this disquiets me, that distracts me, my heart is in an uproar, no fitness is there to enter­tain Christ. To such an humbled soul I say, Be­cause these things are a burden to thee, thou de­sirest these mountains might be levelled, and these valleys raised; there­fore [Page 137] thy soul is in some preparedness and fitness, though not so much as thou wouldst be: the more empty and lowly in thy own eyes, the more welcome to Christ: Be­sides as these make thee in some sort fit to come, so they put thee in a necessi­ty of coming. Eat of this honey, that thy eyes may be inlightned; draw nigh to this Ordinance that thou mayest have more of Christ, and his graces: the more thou keepst from this pool, as it were, the less healing thou canst expect. Among many things that may be said to convince and incourage [Page 138] such a tempted person, I would chiefly propound this, Thou art afraid to come to the Sacrament; Art thou also afraid to come to Christ? Darest thou not lay hold on a promise, what! all the while thou k [...]epest from a Sacrament, wouldst thou also keep from Christ, and the Promise? Surely thou wilt return a negative to this; but consider, those that may come to Christ, may come to Sacraments; those that may by Faith lay hold on him, may also draw nigh to this Feast: As Christ saith, Come un­to me, all ye that are heavy laden, and I will ease you: [Page 139] Thus doth the Sacrament, as it were speak, Come unto me ye burdened sin­ners, and Christ in the use of his means will give rest to you; thou art greatly deceived, if thou thinkest thou mayest lay hold on a promise, and not come to the Sacrament at that time; for a Promise and a Sacrament are the same things; the Sacra­ment is nothing but a vi­sible promise, appointed by God to assure thee of his love, and to be an help against thy infirmities: It is true in some cases of re­lapses and repentings of them, there the party though believing in [Page 140] Christ is yet to abstain that he may give satisfa­ction to the Church, be­cause it is not only a Sa­crament of Communion with Christ, but also with one another; here he may believe, and lay hold on the Promise, when yet in respect of Christs order, he is to forbear the Sacra­ment; but this publike satisfaction, is not to be delayed, he is to take his first opportunity, and then the Church is bound [...], 2 Cor. 2.8. to confirm her love to him. Therefore Calvin doth well reprove some ancient Canons a­bout Church Discipline of too much severity, when [Page 141] persons offending were to be kept, some two, some three years, from the Lords Supper, though they did publikly humble themselves.

In the next place from a Judgement of discussion, we are to go to a Judge­ment of condemnation; for upon winnowing of thy self, thou canst not but finde much chaff: by searching into thy self, much corruption will ap­pear, and when this is found out, thou art to pass a sentence upon it: O Lord, I judge my self for this folly, this lust, I am asha­med of my self, I dare not in my own name draw [Page 142] nigh unto thee: especially let the Communicant con­demn himself in these things: first, all his former prophane, ignorant, and irreverent approaches to this Table. Oh let thy heart tremble, to think with what security, and joll [...]ty thou didst draw nigh to this Ordinance, being full of ignorance, not able to discern of the duty in hand; full of prophane­ness, coming in thy sins, and going away in thy sins. It is a speech of Chrysostom, That a man had better never have re­ceived the Sacrament in all his life, then to have taken it once unworthily: [Page 143] Therefore bewail thy self, think how many times thou hast made thy self guilty of the body and blood of Christ: Such sins God hath not forgotten, tho thou mayst have for­gotten them. Happily the Corinthians did not think that it was for this sinne God did so greatly afflict them: and how little do people lay to heart their former Sacrament-sinnes, whereas horror should take hold on thee, as often as thou doest remember, with what boldness and prophanesse thou didst come to these dreadfull mysteries. 2. Judge and condemn thy self for thy [Page 144] failing in all those duties thou wast obliged too by this Ordinance. If thou receivest these Ordinan­ces, and art as proud, as carnal, as sensual, there is no more quickened obe­dience in thee, thou doest not live a more heavenly and spiritual life after this heavenly food: Know here is also matter of condem­nation: The life of Christ should appear in him, who hath received Christ; As a man coming from an A­pothecaries shop, carrieth about him some of the sweet smell there. The Jews would not taste any thing after the Paschal Lamb, that the taste [Page 145] might be long in their mouths. If you see one live upon excellent fare, yet as faint, and as dis­eased as before; this ar­gueth some vitiated prin­ciple within; were there a true principle, thou wouldst finde this Ordi­nance to be such strength to thy soul, as Elias food was to his body. But thou wilt say, because I am conscious to my self of my sinfull wayes, and I cannot get out of these snares, therefore I will ne­ver come to this Ordi­nance. To this I answer, this wil not serve thy turn, for then thou bringest thy self into a perplexed neces­sity [Page 146] of sinning, if thou comest to a Sacrament with these lusts upon thee, thou eatest thy damnation, and because thou do [...]st wilfully live in a state un­fit for a Sacrament, thou indangerest thy damnati­on also; therefore thou hast no way to take but to reform, to repent and to be made partaker of it. This I speak to warn all such as live in a wilfull incapacity and unfitnesse for a Sacrament, they will not receive, because daily fal ing into such sins; but wo unto thee that thou doest thus wilfully indis­pose thy self; how doest thou obey that command, [Page 147] Do this in remembrance of me? How greatly doest thou contemn Christ and his benefits, with the seal thereof; therefore lay this to heart & tremble. Thou that livest in a wilfull un­fitnesse to come to a Sa­crament, thou art no waies fit to die, no waies fit for heaven, and darest thou continue in such a life, when if death cometh, thou art sure to fall into hell: Meditate on this, Am I not fit for a Sacra­ment, how then am I fit to die! Cannot I meet Christ in an Ordinance, and can I meet him as a Judge? and so if no fit­nesse for a Sacrament, no [Page 148] fitnesse for heaven: With­out are dogs; this is true, both concerning heaven, and the Church.

Dethick Maior. …

Dethick Maior.

Tuesday 20 th of May, 1656.

IT is Ordered, that M r Anthony Bur­gesse be desired from this Court to Print his late Sermon at Pauls.

Sadler.

A DEMONSTRATION OF THE Day of Judgment, against ATHEISTS & HERETICKS.

For the awakening of the Un­godly, and the Comfort of Saints, especially those of them that are afflicted and oppressed.

Preached at S t Pauls, May 11. 1656.

By Anthony Burgesse Pastor of the Church of Sutton-Coldfield in Warwickshire.

LONDON, Printed for T. Underhill at the Anchor and Bible in Pauls Church-yard, 1657.

TO THE RIGHT HONORABLE Sir John Dethick Lord Maior of the City of London, AND The rest of the Aldermen.

RIGHT HONOURABLE,

THis Sermon formerly preached b [...]fore you and entertain­ed with your good approbation, is now in Obedience to your Order made [Page] more publick; whereunto I was more willingly induced, because of the special usefulness of the Subject. The Doctrine of the Day of Judgement, with the practical improvement thereof, being much insisted upon bo [...]h by our Saviour and the Apostles, yea the Duties in reference to this Day, are so importunately urged, as that, Whether we eat or drink, whether we walk or sit still, our thoughts and meditations should be fervent and affectionate about it; and which is the more to be observed, this Truth is a foun­tain from which cometh bitter and sweet; In it is both a sting and honey; from the same root springs the Rose and the prickles; [Page] Would we raise up our dejected and disconsolate hearts? the thoughts of this Day, like Da­vids Harp, would expell all such evil apprehensions; Would we awaken our dead and dull spi­rits? Would we curb and bri­dle our immoderate affections? the meditations upon this Day would be like a fiery Sword to keep fr [...]m them. Hence it is that the Scripture maketh this two-fola Use thereof, for Com­fort (to the Godly, I mean) Therefore (Luk. 21.28.) they are commanded upon the ap­proach of that Day, To lift up their heads, for their Re­demption draweth near. It is a Day of Redemption to th [...]e [Page] who art kept a prisoner in this Aegypt of the world; A mighty Deliverance will then be wrought for thee from sinne and misery; How blessed then and comfortable must the thoughts of this time be to thee? Luthers expression was (Ser­mon. de Signis prae. extr. Jud.) That he had rather never have been born, than not to be in hope of this Day. Hence it is that God exerciseth his children in this Wilderness, that Canaan their rest in Heaven may be more desired. Luther (ibidem) saith of himself, That once he was very an­gry, and could not endure the matter of the Lords Pray­er, [Page] wherein Christs King­dom is prayed for, but after that God had tossed him up and down with the waves and tempests that he met with in this world, then no Peti­tion could be more welcome to him. He that doth not look for, and hasten Christs com­ing, is not yet weaned enough from the world, his corrupt heart is not burden enough to him. The things of this world have too much interest in his soul, and therefore with the children of Reuben they had rather take up their habitation on this side Canaan, because the Land was fruitfull and ad­vantagious: But where the [Page] heart is raised up to a spiritu­al frame, there their hopes, desires, and ardent affections are breaking and longing for his coming, even as Sisera his mother, Judg. 5.28. looked out at the window, expecting his triumphing return, and crying, Why is his Chariot so long in coming? Why tarry the wheels of his Chariot?

The second Use, which is of Terrour, and thereby to keep back from sinne, to preserve in a constant watching and pray­ing, which the Scripture like­wise frequently commendeth, is diligently to be heeded by eve­ry one, especially (Right Ho­nourable and Right Wor­shipfull) [Page] by you who are cal­led to the Publick Government of that famous City, the medi­tation on that Day should be as powerfull to awaken your souls for Zeal to the glory of God, and righteousness in all your administrations; As the sound of the Trumpet, and the voice of the Archangel will be effe­ctual to raise your bodies. And the rather attend hereunto, be­cause that Day among other ends is especially Judicare non judicata, & malè judicata, The sinnes not judged and not punished, and the things falsly and unrighteously judged; God will at that Day have a re­view of them, so that the [Page] crooked things which are in this world will then be made straight. At that Day, rich­es, honours, and the pomp of the world will be in no request, but an interest in Christ, to have him our Mediatour and Friend, who is the Judge, will be the only happiness, of which the Lord grant you to be parta­kers, so as to finde mercy in that Day, is the prayer of

Your humble Servant in the work of the Ministry ANTHONY BURGESSE.

A DEMONSTRATION of the Day of Judgment.

ACTS 17.31.

Because he hath appointed a day in which he will judge the world in righteousness by that man whom he hath or­dained.

WHat hath Athens and Jerusalem to do with each other? What the [Page] [...] [Page 1] [...] [Page 2] Gentiles Academy, and the Christian Church? said Ter­tullian, speaking of Gods pro­vidence concerning this pas­sage of Pauls being at Athens; yet here we see him like a little David going in the name of the Lord with a few Stones from the brook, some Argu­ments from the Scripture, against the great Goliahs of the world: And in this Historical Narration we may see Paul performing a double service for God, as a Disputant, and as an Oratour; As a Dispu­tant with the many Sects of Philosophers then reigning in Athens, especially the Epicu­reans, (whose opinions were [Page 3] called [...], being suitable baits to draw out the flesh of man) and the Stoicks. Now though both these were extremely contrary, yet they agreed in opposing of Paul, and therefore called him for his Doctrine [...], a tri­fling babbler, a word much vext by Criticks; and Au­stin saith, though of deriders Paul was called, S [...]minator ver­borum, yet of believers he may in a good sense be ac­knowledged to be so, because of the good seed of the Word he did abundantly sow, from which came a great crop.

But Paul doth not only en­counter [Page 4] with Philosophers, he is brought to Areopagus, that famous place with Heathen Writers, where he makes a grave and admirable Oration, of which my Text is part. In which we may consider the place where, the general is Athens, the bright luminary of the world for Learning, Linguata Civitas, as Tertullian calleth it, a City of the tongue, whose manners are said to be exercised in enquiring after, [...], a dise3se many times in the Christian Church, many being weary of solid and known Doctrines, desiring of that which is un­heard and unknown, and lo­ving [Page 5] to be in the Terrâ incogni­tâ, or uninhabitable part of Divinity: The proper place is Areopagus, Mars-hill, cal­led so, either because Mars was here accused for his impiety, or else because it was a severe Court of Justice against all unjust, violent, murderous actions. This Areopagite Ju­dicature is famous, they did excel so much in Authority, that Kings laid down their Crowns when they came to sit with them; they were of such integrity that they kept their Court, and gave Judge­ment in the night, and in the dark, that they might not be­hold the persons who did [Page 6] speak, lest they should be mo­ved thereby, they only did hear what was said; here it was that the pleader must not use any Proemium, nor make any rhetorical expression to move the affections; Hence it was that they did bear as much reverence to the Senten­ces and Decrees promulged there, as they did to their sa­cred Oracles, and here Paul is placed. Grotius thinks not, as to the Court there, in a ju­ridical manner, but others judge contrary; however Paul is undaunted, and being an earthly Angel, as Chrysostom calleth him, feareth not the power of man.

In his Oration we may con­sider the crime he chargeth upon them, and that is Super­stition in the universal extent of it in al things [...], where [...] doth [...], is re­dundant, as some think, or else it is emphatical, for there is [...] veritatis, and [...] similitu­dinis, which may explain that place against the Socinians, Joh. 1.14.

Some learned men think the word Superstition is used in an indifferent and middle sense, as the word Heresie is sometimes, yea some say Paul speaks here in their commen­dation, and therefore useth the comparative more super­stitious [Page 8] or religious, and in­deed they were excessively devout in their Religion, as among other things is plain concerning Anaxagoras, whom they adjudged to death, because he held the Sunne, which they worship­ped as god, to be but Saxum ignitum a white fiery stone; but this is not probable, be­cause afterwards he calleth it an ignorant Worship, there­fore the word is not here used in an indifferent sense, much less a laudable one. The in­stance by which he proveth their superstition, is an Altar with this Inscription [...], as the Romans had their [Page 9] Incerti Dij, and therefore sa­crificed sine Deo, fine Dea; so the Grecians not knowing which was according to their blinde Idolatry [...], the proper god, to repel such an evil, made these Inscription, To the Unknown God; The Apostle to inform them here­in instructs them both about the true God, who he is, and the true manner of Worship; After which he comes to the Exhortatory part of his Ora­tion, which is grounded upon Gods dispensation to those times of Ignorance he winked at [...]; here may be much dispute about the salvation of Heathens, because it is said, [Page 10] God winked at it, and so in­deed generally it is interpret­ed, but the Septuagint use the word for to despise and be an­gry, Deut. 3.26. Psal. 78. and so to punish, and in this sense it seems to be used here. Those times of ignorance in Idolatry God was angry with, punishing of them with tem­poral and spiritual judge­ments, but now the grace of the Gospel, and the love of God hath appeared in command­ing every one to repent: And my Text is the reason and forcible ground of repentance, Because he hath appointed a day. And

In the words, Consider, [Page 11] The Authour or Effici [...]nt Cause, God hath appointed a day; God that is Just, Omni­scient, Omnipotent, He hath appointed a day, [...], he hath setled it so that there is no re­pealing of it, there cannot be any reversing of it, though ungodly men would give worlds to have it cancel­led.

2. There is the Matter it self [A Day] Here is much dispute about the length; Some say this Day is a thou­sand years, wherein God will be judging of the world; It is certain, that there will be no proper Natural, or Artificial Day, as we account; but see­ing [Page 12] the Scripture hath not de­termined the duration, who can define it?

3. The End why such a Day is appointed, and that is to judge; Now God seemeth to take no notice of the im­pieties and ungodliness of wicked men, for they at pre­sent eat, drink, and rejoyce in their iniquities, but there is a Day wherein God will judge the world.

4. The Object, The World; None is exempted, great as well as small, rich as well as poor, the mighty as well as the weak, whosoever is of the world shall be judged, the god­ly as well as the wicked; But [Page 13] differently, The godly with a judgement of Discussion and Approbation, the wicked with a judgement of Discussion and Condemnation.

5. The Manner how, in righteousness; Righteousness is here put partly for Truth, and partly for Justice, whereby he hateth sinne, and will punish it: so that the opinion of the Socinians, which saith, there is no such thing as vindicative Justice, essentially appertain­ing unto God, as it maketh Christ Satisfaction needless, so it openeth a wide door to all impieties.

Lastly, There is the Judge, By whom, [...], an Hebraism [Page 14] for [...] and [...] for [...] a Grecism; Now in that Christ is called here a man and a Judge only appointed, a con­stituted Judge, Hence those blasphemous Socinians deny the Essential Deity of Christ, and make him only a constitu­ted God, but therefore is he called a man here, not exclu­sively to God, but because he shall judge the world in an external and visible manner, which cannot be done by him, as God, for so he is invisible; and whereas he is said to be appointed a Judge, and this Judiciary Power is given him, you must know that many things are said to be given un­to [Page 15] Christ as Mediatour, which doth not diminish his Deity, but necessarily presuppose it, as to be made a Judge of the whole world; None can be so but he who is God as well as man, for he must be Omni­scient and Omnipotent, who is this Judge, whether indeed he be a Judge in both Natures, as well in the Divine as Hu­mane; As also how the Hu­mane Nature of Christ com­eth to know all the secret things of mans heart, is dis­puted between us and the Lu­therans, but I wave it; only you must know, Christ is not an inferiour or delegate Judge, but supream and [Page 16] chief, being God as well as man.

The Text being thus divi­ded and opened, this Doctrine or Corollary naturally floweth from it, viZ.

That God hath appointed a Day to judge all mankinde by Christ.

This truth is an Article of Faith, and having such pow­erfull influence upon our lives, it is good to possess our mindes with the truth of it, and our hearts with the terrour of it, for both corrupt mindes and prophane hearts have with­stood this main Fundamental point: As the fool hath said in his heart (by wish and af­fection) [Page 17] that there is no God: So they say in their hearts, there is no Day of Judgement; And as that King of France strictly forbad any so much as to mention death in his hear­ing, he did so abhorre the thoughts of it; so do many about the name of this Day. The Devil cannot hurry men into hell, as he did the Swine into the Sea, untill the thoughts of this Day are wholly obliturated; Therefore before Christs time, and since, there have been Doctrinal and Practical opposers of it; Do­ctrinal, so the Sadduces, who denied the Resurrection and Immortality of the soul, were [Page 18] necessitated also to deny the Day of Judgement: And as Josephus observes, The Sad­duces, though they were not so many as the Pharisees, nor so reputed of for Religion, yet they were the most potent, the greatest in wealth and honour; So that the denial of a Resur­rection, and the Day of Judge­ment was very suitable to their interest. After Christs time, though this Article be so plainly affirmed in the New Testament, that no words can speak it more clearly, yet there is a large Catalogue gi­ven by learned men of blas­phemous and damnable He­reticks, who do deny it; and [Page 19] the Socinians in that they hold eternal torment to be the anni­hilation of the whole man, do in effect also renounce this ne­cessary Truth. And as for Practical Opposers of it, the Apostle Peter doth signally decipher some even in his dayes, that were but scoffers and deriders at that truth which should have struck them into fear and tremblihg, 2 Pet. 3.3, 4. There shall in the last dayes come scoffers, saying, Where is the promise of his coming? No doubt all pro­phane, secure and atheistical sinners, who say, Let us eat and drink, and to morrow shall be as this day, though they [Page 20] do not expresly, yet do really deny this Day, or put it farre from them. It is therefore Gods great mercy, that whereas some main points in Divinity are not directly in Scripture, but by conse­quence, though the sense and matter be in Scripture, yet not the words; But for this Article, we have in Scripture both the truth and the words; For if there had been any evasion, the corrupt heart of man would have sought out plausible inventi­ons to have denied it.

This truth is clearly assert­ed both in the Old and New Testament, so that the Scribe [Page 21] of the Kingdom of Heaven, may bring out of his Treasure old and new; and this is the more remarkable to have it in the Old, where the truths of Heaven and Hell are more ob­scurely delivered; Yea the Socinians look upon the Jews under that Legal Administra­tion, but as so many Swine, desiring husks only, and not knowing of the Manna of the Gospel.

That this Doctrine was be­lieved of old, yea presently after the fall, appeareth by what Jude relateth in his Epi­stle, vers. 14. Enoch the se­venth from Adam prophesied, saying, Behold the Lord com­eth [Page 22] with ten thousands of his Saints to render vengeance; And whether this was a reall or verbal Prophecy is dispu­ted; if verbal, where is that Prophecy? if it be lost, May any part of the Canonical Scripture be lost? And how did Jude come to know this was in Enoch's Prophecy? These are Disputes which the practical matter I intend will not suffer me to treat of: Here we have a plain Prophe­cy, and that almost from the beginning, That the Lord will come with ten thousand of his Saints to execute Judge­ment.

That it is a Doctrine of [Page 23] great Antiquity, Solomon like­wise the wisest of men, even in that Book, where to out­ward appearance, we would think too much liberty given to carnal opinions, therefore some Expositors make him oft­en speak in the person of a pro­phane Epicure, and sensual man, he giveth a two-fold te­stimony to this truth.

Eccles. 11.9, 12, 14. God will bring every work into Judgement; And this is brought as a bridle to impiety, and a spur to all godliness.

The last Text I shall pitch on, is that famous Text, Dan. 7.9, 10, 13-26. so much agitated in the Chiliastical [Page 24] Controversie; From hence, saith M r Mede, the Jews took the name of the Day of Judge­ment, and Christ used the expression as a known thing, even as the title of the King­dom of Heaven was a Jewish phrase. It is true, some learn­ed and pious men comparing this with Revel. 20. do im­prove it not only for a Day of Judgement, but that it shall continue a thousand years, wherein the Martyrs, as some; or all the godly, as others, shall be raised and reign in glory in the Earth a thousand years, after which time the wicked also shall rise to be judged, and this [Page 25] they call the first Resurre­ction.

But as in the Doctrine of the Trinity, and Christs In­carnation, we must distin­guish between Fundamental Truths, and Problematical; so in this Article the Funda­mental is, That there shall be a Day of Judgement; The Problematical are such which Learned and pious men may dispute and differ in, without breach of Charity, Although for this opinion of a thousand years, I can sooner admire it for the wonderfull things as­serted by it, than approve of it.

I come to the New Testa­ment. [Page 26] And here it would be useless to accumulate many places, only two or three Texts shall be mentioned, that so our hearts may be as sensibly awed with it, as if with Hierom we did alwayes hear that noise in our ears, Arise ye dead and come to Judgement, Matth. 25.31. We have there a lively De­scription of the Day of Judg­ment, with the form of Christs judicial process, as also the event of it, which is to divide between Goats and Sheep, the one adjudged to eternal punishment, the other received into eternal life; Let Faith realize this Text upon [Page 27] thy soul, set thy self at Gods Barre, think as God called to Adam, Adam, Where art thou? and he was filled with so much fear that he hid him­self; Thus God is calling, thou such a sinner, such an unjust prophane wretch, where art thou? To what mountains and hils wilt thou call to be covered from the sight of this Judge?

A second Text is, 2 Pet. 3.7, 8, 9. there is the antecedent to this Day, All the world shall be on fire like a Sodom and Gomorrah, [...]nd the Hea­vens and the Earth shall pass away like a noise: As before an house falleth this beam [Page 28] crackleth, and that pillar ma­keth a noise: Thus it will be in the end of the world; I do not dispute, Whether it will be an essential abolition, or a qualitative one, but this will be such a terrible change and alteration, that the Apostle ma­keth this use, vers. 11. Seeing all these things shall be dissolv­ed, What manner of persons ought we to be, [...] not [...] to admiration: How is it pos­sible to believe such a day as this, and live in ungodliness? Thou prophane and unrighte­ous man, either thou art an Atheist, and dost not believe any such thing, and if so, What dost thou in the [Page 29] Church of God? Or if thou believest this day, thou art a fool and mad man, that fit­test thy self for destruction against that Day: Have men faith, reason, conscience, whose thoughts are not more constant about it? 1 Thess. 4.16. There is Christs coming also described with a shout, the voice of the Archangel, and a trump of God; We will not dispute the Explication of those things, this is to shew that Christ will come with all the Majesty, terrour and glo­ry that possibly can be imagi­ned; and that this is certainly so, consider Heb. 9.27. It is appointed for man once to die, [Page 30] and after death comes Judge­ment; It is appointed, [...], treasured up in Gods Decrees, and therefore it is as sure as death; so that thou maist no more question such a day then that thou shalt die. Besides Scripture, let us consider from rational demonstrations of it. And

First, It must be so from the verity and Truth of God. God you see hath foretold in so many places of such a day, so that although it may seem impossible and incredible to men, yet Gods word will stand when Heaven and Earth shall passe away. Now con­sider with thy self, whatsoe­ver [Page 31] the Scripture hath fore­told we see it comes to pass in it's time; Christ did come in the flesh according to the Prophecies, which went be­fore; The world was drowned, as Noah prophesied, while they were eating and drinking; Now shall all things come to pass but this? Set Scripture, the Word of God against thy carnal reasonings, and say, Every thing will prove a lie, but Gods word, thou wilt finde thy lusts, thy sins, the Devil to be a liar to thee, only Gods Word will be faithfull and true.

Secondly, The righteous­ness of God his punishing Ju­stice [Page 32] doth require it, therefore it is called [...], the day of Gods righteous Judge­ment, and in the Text, He shall judge the world in righteous­ness. The Socinians (as you heard) who deny any essenti­al Justice in God, whereby he is enclined to punish sinne, as they take away the Satisfacti­on of Christ thereby, so also they weaken the necessity of such a Day of Judgement, wherein the holy Majesty of God will be avenged upon all the ungodly. Should sinne ever go unpunished, this would seem as if God were not a God hating iniquity; the Justice of God calleth for such a day.

Thirdly, The goodness and mercy of God likewise requireth such a Day; For if the godly had only hope in this life they were more foolish and miserable than any; They on­ly were wise, who say, Let us eat and drink for to morrow we shall die. A man would keep a good conscience in vain, and foolishly abstain from the excessive riot of the world, especially the Martyrs would be the greatest fools of all; let them put off the crown of Glory, if this day be not; If there be no D [...]y of Judge­ment, they were imprisoned in vain, and died in vain; but it is called a Day of Redempti­on, [Page 34] and the godly are com­manded to lift up their heads with joy; then their Summer cometh, they are to look for and hasten it, for here they are sighing, groaning, here also they are conflicting with proud, earthly, vain hearts, but this day wilt put a period to all, there will be no fin or sorrow any more.

Fourthly, The providence of God, as it disposeth things in this life, doth plainly de­clare a Day of Judgement; For here in this world Solomon observes, All things fall alike to all, to him who feareth God, and him who feareth him not; The prosperity of the wicked, [Page 35] and the adversity of the godly hath been such a perplexing subject to the wisest of the godly Heathens, Seneca and Plutarch, that they have spent many thoughts about it, yea this Providence of God was such a riddle to David and Je­remiah, that without much prayer and recourse to God, they were not able to answer it. Now to this Objection, which hath stagger'd so many, there is no such satisfying and compleat answer, as that there is a Day of Judgement, when God will set every thing in its proper place, when all the world shall discern between him who is righteous, and [Page 36] him that is not; therefore si­lence all such murmurings and disputes with expectation of that Day, you should not judge too soon before the last act be past; and as in the Word of God a man would make blasphemy, if he should make a period at a comma or a colon, as in this place, Thou art not a God that lovest ini­quity, if he should stop at that, Thou art not a God, and goe no farther, this would be bla­sphemy: So it would be high­ly derogatory to the Justice, Wisdom and honour of God, if thou shouldst conclude what is just, and what is un­just, compleatly and finally [Page 37] by passages in this world, see­ing the day of consummati­on of all things is not yet come.

Lastly, That there is such a Day, appeareth by the very implanted principles in a natu­ral conscience; For why is it that a man dying, whose con­science is not benummed in that hour, terrours and agonies should surprize him? And why then, and it may be ne­ver before should horrour and trouble take hold of him? A­nimula vagula quae nunc abi­bis in loca, Oh wretched soul, Whither art thou now going? What will become of thee? Live I cannot, Die I dare not; [Page 38] Why, I say, should such an­guish of spirit fall upon a man going out of the world, if not for some implanted sense a­bout a future judgement? For we might think a man though never so vile, might then be least troubled about his sinnes, he then feareth no Law to convince him, no Judge to condemn him, no Neighbours to shame him, and yet for all this he trembleth and qua­keth in his soul, not know­ing what to do. To bring this coal yet neerer into your bosoms to inflame there, I shall lay down some Propo­sitions about the day of Judg­ment. As

First, It will be the last day of Gods great working, as to the world, God will then make to cease all that kinde of government in Church and State, as is now upon the earth administred; So that it being the last Day of Gods Power, Majesty, Glory, in reference to mankinde, we must think that that day will be answerable to the greatness of the Judge, hence he is to come in the Clouds, as so ma­ny bright Thrones of Glory, with an innumerable company of Angels: So that God, though he hath in many par­ticular and publick judge­ments shewed forth his glo­rious [Page 40] power, yet never like what will be at that Day; it is the last day, and all dayes em­pty into it; All our words, works and thoughts have an influence into that Day, so that in this sense we may say, Every thought is Eternal, e­very word is Eternal, every action is Eternal, these die not, but all live till the Day of Judgement; What holy care and diligence should this put us upon in all things? It is said of Apelles, that being de­manded, why he was so de­liberate and curious in draw­ing his pictures? answered, he did pingere aeternitati, he painted for Eternity, not the [Page 41] present Age only, but many successive Ages were to judge of his work: Thus all we do, we do to Eternity, at the Day of Judgement it will be all revived: thy sinnes die not, thy good works die not, all these wil then be mentioned, as if done but to day; So that this is the last Day, wherin all days with the works therein are in­volved, after this there is no more day of grace, no more Manna will fall, no Angel will descend into the pool; the world is then as to this kind of administration put to an end.

Secondly, As it is the last Day, so it is a terrible and dreadfull Day, the very name [Page 42] a day of Judgment, Dooms day is enough to strike terrour into us. Rom. 2. It is called the day of wrath, and the revelation of the righteous Judgment of God; it is terrible in the antecedent signs as Matth. 24. in the conco­mitant, in the nature of it, all the secret and evil wayes of mankinde being to be judged, in the consequent of it, as ap­pears in that sentence, Depart ye cursed; and it must needs be terrible, because the Judge will then set himself to appear terribly, so that all the terrour and dread God can put forth, will then be manifested; and this maketh the Scripture re­present it by all those expressi­ons, [Page 43] which may make it for­midable; And certainly, if the report of it be so dreadful, what will the Day it self be? Then every wicked man will say, as the Queen of Sheba, concerning Solomon, That she had heard was nothing to what she did see; Hence also the wicked are brought in, gnash­ing of their teeth, and crying to mountains and to hils for to cover them; This will be the more terrible, not onely because all external objects will be horrid and dolefull sights, viZ. The world on fire, the wicked roaring and yelling, but because God will then fill the hearts of men [Page 44] with terrour and trembling, their spirits will be prepared for it; What is the reason that now the thought of this Day doth not astonish thee, doth not make thee a Magor-mis­sabib, fear and terrour round about? but because thy heart is a stone, God doth not make it sensible and apprehensive; but at that Day, as the spirits of the just shall be perfected and raised up to love God, and to delight in him more then ever: So the spirits of wicked men will be more enlarged to receive horrour, they will be made more capacious of ter­rour than now they are; though now under these [Page 45] truths, thou art like Jobs Le­viathan, that dost laugh at the spear, and we seem but as bablers, telling you the Poets f [...]bles of the Stygian lake, and the hellish furies, yet when this Day cometh indeed, mad­ness and horrour will fill thy heart whether it will or no; Above is horrour, if thou lookest to Christ the Judge; About thee is terrour, the Devils ready to take thee to an eternal prison; Below is hor­rour, hell opening its mouth to swallow thee up in those flames; and within thee is the greatest horrour, there is the gnawing worm which never dieth; Think then of sinne, [Page 46] look upon thy lusts, as thou wouldst then at that Day; Would I do as I do, if I were at Gods Tribunal, if I were arraigned at that dreadful Day?

Thirdly, It is a wonderfull Day, a Day wherein there are nothing but miracles upon mi­racles, and wonders upon wonders: Insomuch that we need a divine faith in this Ar­ticle, as well as in any other, Prorsus incredibile quia impos­sibile, as Tertullian of Christs Incarnation; The Scripture tels us, such a Day will be, and we must not be curious Quomodists, saying, Quomodo, How can it be? There is a [Page 47] Quomodo essentiale, and a Quo­modo accidentale in every main point of Divinity; The essen­tial Quomodo we are to enquire after, that is, Whether the thing be or no? But for the accidental it is good to satisfie our selves with that of Gre­gory, He that in Gods doings doth not invenire rationem fa­cti, may easily in seipso inve­nire rationem cur non inveniat; yet let us instance in some of those miracles at that wonder­full Day; What a wonder is it that all the persons, who e­ver were in the world, though their bodies have consumed so many wayes, yea eaten it may be by other creatures, yea it [Page 48] may be by some Cannibals or savage men, yet all those very bodies rise again, and the same individual persons appear be­fore God? This corruptible, (saith Paul) cutem tangens, as Tertullian. This is so great a miracle, that the Philosophers derided it. Another wonder is, that all the millions and in­finite millions of persons should be gathered into one place; As for those who say, it will be the valley of Jeho­saphat, with their conceits thereupon, we leave it as a curiosity. This is wonderful, that all the persons which ever lived in all Ages (Infants not excepted, for they must rise [Page 49] up to be judged) should all be convened together. A third wonder is, Christs audible voice to speak in the ears of all the world, and in such a bodi­ly manner to pronounce his Sentence of condemnation: Some indeed have thought there will be no audible pro­nunciation by Christ, but that shall only be mental in every mans conscience; but we must not depart from the Letter of the Scripture, unless necessity compel; As for the Dispute about the Trump, whether it be a material one, as also the fire, yea and hell it self be a place and material, these are here impertinent. Lastly, what [Page 50] a wonder is this, that upon the pronunciation of departing to hell, every one shall obey, the conscience of every one shall yeeld to it, that they cannot withstand the sentence of God? you would think they would rather be torn in pieces, then depart into fire, but they must do it.

Fourthly, It is an uncertain Day in respect of our know­ledge, though certain that it shall be; that this Day and hour cannot be known by any man, is plain from what our Saviour speaks, who saith, Neither men, nor Angels, nor the Son of man, as man, knoweth it: Therefore the opinion of some is very ab­surd, [Page 51] who have concluded the time of this Day may be known, but the event hath to some proved their opinion a lie. In the Apostles dayes, some pretended Revelations from the Spirit about the Day, and in these later dayes, some de­luded persons have in some pla­ces run up and down, making an horrid and dolefull noise, crying out, Repent, Repent, be­cause the Day of Judgement is come; Yea, some vain and ri­diculous Astrologers, who use to foretell other mens conditi­ons, and yet never know what shall befall themselves, as they have thoughts that Noah's floud, and Christs birth might [Page 52] have been foretold by the Stars, Nay some have bla­sphemously said, That Christ wrought such miracles, be­cause he was born under such a Constellation: So these do conclude, that by the Stars we may know the time of the Day of Judgement; but the Scri­pture compareth it to a Thief coming in the night, and to a snare for the bird, it will come upon all unexpected and unlook­ed for. It is true, many sober Divines, though they say the time cannot exactly be deter­mined, yet think it is not farre off, yea from this year and for­wards, they look for mighty alterations in the world; so that [Page 53] they think it not improbable, that some now living may not die till these things be. But these seem only conjectures, Let us content our selves with this, that it is certain, and the time uncertain, that we should not have oyl to provide for, when the Bridegroom is come, that we should not cry out with him, Inducias usque ad mane, Let me alone longer, I am not yet ready for that Day.

The Doctrinals thus dis­patcht, let us proceed to the practicals; for if any Article in Religion hath that blessing upon it, Increase and multiply, I know none more usefull and [Page 54] profitable then this. And

The first Use shall be of Ex­hortation in general to all. God commandeth every one to Re­pent, in that he hath appointed a Day wherein he will judge the world. I shall not encounter with those Heterodox opinio­nists, who think it is too legal, and not becoming a Gospel-Ministry to preach of this dreadfull subject, as if these Arguments did not belong to an Evangelical spirit, for Christ was then a Legal preacher, and Paul, who doth so often treat on this subject. Indeed we may see the goodness and love of God in this, that he doth threaten with Hell, with the [Page 55] Day of Judgement; For why doth he thus foretell about it, but to have thee provide for it? Once he set a flaming Sword in anger to keep Adam out of Paradise, but now he lifts up this fiery Sword in mercy to keep thee out of hell, he threat­ens thee with the Day of Judg­ment, that it may be a Day of Redemption to thee; How inexcusable then art thou (oh sinful man) who believest such a Day, and yet dost not repent before it be too late? What pleasure or sweetness wilt thou then finde in thy lusts, when thou shalt say with Jonathan, I have tasted a little honey, and I must die, I have had a little [Page 56] pleasure of sin, and now I must for ever be damned? Nebuchad­neZZar erected a golden Image with this terrible Comminati­on, That whosoever would not fall down and worship it, should be cast into the fiery furnace. Now this was so terrible to every one, that unless it were three or four, there were none that did resist, the fear of a fie­ry furnace made them do any thing: Shall not then the fear of those eternal flames, the fear of this Day, wherein God will reveal all wrath without any mercy to the wicked man, Shall not this turn thee out of thy wayes? Shall not this make thee with bitterness be­wail [Page 57] thy former lusts? Descen­damus in infernum viventes, ne descendamus morientes, Be not so enslaved to the Devil, as to say, Give me my pleasures, my profits to day, though to morrow I be in the grave, I be in hell. [...], was a wicked speech in Chryso­stom's time, which he zealous­ly inveighed against; yet is it not still the voice of every pro­phane man, Give me that which is sweet or pleasant, though it choak me? But more (particularly) because of this Day of Judgement, take heed in these respects:

1. Beware of living in se­cret sins, secret uncleanness, [Page 58] secret lying, bribing, or unjust wayes, for this will be the e­minent work of the Day of Judgement, to bring all secret things to light; The Day of Judgement is Judicare malè ju­dicata, & non judicata, those sins which for the secretness the Magistrate cannot judge, at the Day of Judgement will then be most eminently and signally judged by God: That will be the Day when those sins, which no neighbour, no wife, no friend in the world knows, shall be discovered and judged; Whatsoever is said, or done, in secret, shall be preacht upon the house-top. Whoremongers and adulterers [Page 59] God will judge. Why will God judge them? Because such sins are so secretly committed, that the Magistrate cannot pu­nish them. Flatter not thy self with secretness, seeing there will be a Day of Judgement, but live so uprightly and sin­cerely, that if thou hadst Gy­ges ring, which they fable would make a man invisible, yet thou wouldst with Joseph say, How can I do this and sinne against God? The more craft, subtilty and secrecy there is in a sinne, the greater is thy wic­kedness, as appeareth Joshua 7.9. That wedge of gold was a tongue indeed, as the word signifieth. Sometimes even in [Page 60] this life, God judgeth secret sins to make them confess them, and bring them to light, how much rather at that great Day. Prov. 5.14.

2. Because of this Day of Judgement, take heed of ac­counting any sins little, as if they were venial, for at this great Day, even those shall be judged, as well as the greatest, Matth. 12.36. We must give an account of every idle word at the Day of Judgement. It is true, Some learned men, because of the Context, do positively determine, That the idle word is no less than the sin against the holy Ghost; but more probably our Savi­our [Page 61] argueth from the less to the greater: If of an idle word a man shall give account, how much more of that blasphemy against the holy Ghost? Do not then charge men as too strict or precise, when they en­deavour to abstain from idle thoughts and idle words, that they dare not give themselves that licence which others take, for these are indictable as well as great sins; an idle word will damn thee as well as sinfull actions, if not repented of; For what are the apostate An­gels adjudged to eternal tor­ments, and reserved in those chains of darkness? Was it for any more than proud [Page 62] thoughts, and the very first also? There cannot be any little sinne, no more than a lit­tle God, or a little hell, or a little damnation, in some sense; Futurum Judicium est, & [...]ucides, said a devout An­cient, to one whom he saw laughing; If a man should have no other sinne, but an idle word, or an idle thought, yet at the Day of Judgement this would eternally cast him, for this needeth the bloud of Christ to wash it away, as well as other sins: But wo, and a thousand times wo to us, because of this Day; For what are all our Feastings? What are all our meals, but [Page 63] so many idle words? What are all our meetings, our com­panyings together, but so ma­ny idle words?

3. Because of this Day of Judgement, therefore in a particular manner take heed of sins of omission; Do not bless thy self with a priva­tive Righteousness, Lord, I bless thee I am no drunkard, no extortioner, nor like this Publican; It is not a Nega­tive, but a Positive Holiness which this Day will enquire after. Thus you may reade of that solemn process at the Day of Judgement, Ma [...]th. 25.42, 43. I was in prison, and ye visited me not, &c. [Page 64] all is for omission; It's not for sins committed, you rob­bed me, defrauded me, you persecuted me, you put me into prison, but the omissi­on of what they should have done, was that which did condemn them. Now how dreadful will the Day of Judgement be, even in this respect to most men? How little do they consider their Negative, their Privative sinnes? thou comfortest thy self, because thou art none of the gross positive sinners in the world; but what con­fusion will fall upon thee, when God shall enquire about thy omissions? Thou dost [Page 65] not curse or swear, but thou prayest not, thou callest not upon God privately, or in thy Family, thou dost not oppose all such who are ma­liciously set against those who fear God, thou art but a meer Negative Christian, thou dost not reprove sinne, thou dost not punish sinne, thou art not zealous for the holy wayes of God: Oh consider, this not doing will damn thee, as well as sinful doing, and in this God will make special enquiry; How many Talents hath God gi­ven thee, and thou hast not improved them? How ma­ny blessed advantages for [Page 66] good have been vouchsaft, and thou hast omitted them? as Divines say, Plures sunt gratiae privativae, quam posi­tivae, so Plura sunt peceata pri­vativa quam positiva.

4. Because there is a Day of Judgement, take heed of Hypocrisie, of carnal and corrupt Ends in the profes­sing of Christs way, for that Day will especially bring the Jehues, and the Judasses to light, who though they may for a season do the will of God, yet because not for Gods sake, not upon pure and righteous motives, there­fore the great work of that Day will be to unmask such, [Page 67] and make them naked, 2 Cor. 5.9, 10. This made Paul walk with such integrity, not seeking himself in the Mini­stry of the Word, because we must all appear before the Judg­ment seat of Christ, [...], we must be thorowly made manifest and transparent; Now it is hardly known who is an hypocrite, and who is sincere, who is truly for God, and who in pretence only, who is [...], and who is [...], but then the coun­sels and thoughts of the heart will be disclosed. That is remarkable, 1 Cor. 4.5. Paul did not matter other mens judgements, yea he did not [Page 68] judge himself, because the Day of Judgement will finde out more evil, more hypo­crisie, more sinfulness than ever we thought of. Isa. 3 [...].14. The hypocrites are sur­prized with fearfulness, Who among us shall dwell with de­vouring fire? A man that is carried by false motives in Religion, hath hell heated seven times hotter for him; Hence the expression for an heavy damnation, is to have a portion with the hypocrites, Matth. 24.51. It was the speech of that famous Ora­tour for the Heathens, Syma­chus, pleading for the Liber­ty of the Heathenish Idola­try, [Page 69] when urged to become a Christian, in a scoffing man­ner, Fac me Episcopum Ro­manum, & ero Christianus, Are not many too real, what this Heathen was in pretence? Help me to profit, to prefer­ment, and I will turn religi­ous; but pray thou for truth in the inward parts.

5. Lastly, Let the thoughts of this Day moderate thy ap­petite to the great things of this world, to wealth, honours, places of trust and charge, for as these things do increase, so their account will be greater at that Day: Oh that I had ne­ver been a Magistrate, will one say! Oh that I had never been [Page 70] a Minister, will another say! We shall be then as ready to shake off those burdens, as now we are to put them on. Let this therefore satisfie thee, if I have less, my account will be less at that great Day.

FINIS.

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