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A TREATISE of Self-judging, In order to the Worthy receiving the LORDS SUPPER. 1 COR. 11.31.
A TREATISE of Self-judging, In order to the Worthy receiving the LORDS SUPPER. 1 COR. 11.31.
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For if we would judge our selves, we should not be judged.
For if we would judge our selves, we should not be judged.
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FRom the 17th verse to the end of the Chapter, 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;
FRom the 17th verse to the end of the Chapter, we may see Paul like a shining and burning Light, with that Urim and Thummim upon him, as Some expound it; Light by his doctrinal information;
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burning, by his severe and sharp reprehension.
burning, by his severe and sharp reprehension.
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NONLATINALPHABET, in a very terrible manner, as Chrysostome; and all this, wholly about the Sacrament of the Lords Supper.
, in a very terrible manner, as Chrysostom; and all this, wholly about the Sacrament of the lords Supper.
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Now although it would be too much, to analize and take notice of all the particulars, in this his Discourse about the Lords Supper,
Now although it would be too much, to Analyze and take notice of all the particulars, in this his Discourse about the lords Supper,
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yet I shall touch upon some general observations, and so bring you to the text.
yet I shall touch upon Some general observations, and so bring you to the text.
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First therefore take notice of the suddain and speedy degeneracy of this Church of Corinth, from Christs first institution about the Sacrament:
First Therefore take notice of the sudden and speedy degeneracy of this Church of Corinth, from Christ First Institution about the Sacrament:
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who would thinke that this 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.
who would think that this Church being a garden of Paul's own planting, and he yet alive, that it should be thus overgrown with weeds? As Paul of Doctrinals, to the Church of Galatia, so Here of practicals, I wonder you Are so soon removed from him that called you, Gal. 1.6.
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You see a false Apostle, an heretical teacher could do more on a suddain to pervert souls,
You see a false Apostle, an heretical teacher could do more on a sudden to pervert Souls,
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then the Apostle in many years to establish them.
then the Apostle in many Years to establish them.
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That which other painfull Ministers have with much difficulty bin a building many years, they can suddenly destroy.
That which other painful Ministers have with much difficulty been a building many Years, they can suddenly destroy.
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We may say of many Churches since Christs time, how is it that they have fallen off from that primitive purity and godly order, which was observed by the Apostles.
We may say of many Churches since Christ time, how is it that they have fallen off from that primitive purity and godly order, which was observed by the Apostles.
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2. Observe the devil and his instruments busied in the corrupting of this ordinance of the Lords Supper, above any else.
2. Observe the Devil and his Instruments busied in the corrupting of this Ordinance of the lords Supper, above any Else.
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Peter Martyr observeth well, that there was not such corruption about Baptism, as about this ordinance.Peter Martyr observeth well, that there was not such corruption about Baptism, as about this Ordinance.
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Its true in after ages the corruptions both doctrinal and practical, were very great about both the Sacraments,
Its true in After ages the corruptions both doctrinal and practical, were very great about both the Sacraments,
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but he began first with the Lords Supper, as being that which is the highest Church-grace and favour.
but he began First with the lords Supper, as being that which is the highest Church-grace and favour.
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3. The corruption about this ordinance was occasioned by an humane institution, their NONLATINALPHABET, 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,
3. The corruption about this Ordinance was occasioned by an humane Institution, their, Their love-feasts, which U^de mentioneth, saying, Some were spots in their feasts of charity, U^de 12. whither they were At First instituted in imitation of the Jews,
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or as some, of the Gentiles, who used to have their feasts after their s•crifices, is doubted.
or as Some, of the Gentiles, who used to have their feasts After their s•crifices, is doubted.
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The intent was to nourish and keep up love amongst one another.
The intent was to nourish and keep up love among one Another.
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Its judged by most, and Paul seemeth to make it probable, that they were before the Lords Supper,
Its judged by most, and Paul seems to make it probable, that they were before the lords Supper,
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though Chrysostome, and others, make them after: Maldonate and other Jesuits, will by no means understand the Eucharist by the Lords Supper,
though Chrysostom, and Others, make them After: Maldonate and other Jesuits, will by no means understand the Eucharist by the lords Supper,
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but are peremptory, that neither Scripture, or the Fathers ever gave it such a name. But Causabon doth well chastise this impudency of theirs.
but Are peremptory, that neither Scripture, or the Father's ever gave it such a name. But Causabon does well chastise this impudence of theirs.
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For why should the Apostle bring in the solemn institution of the Lords Supper at first,
For why should the Apostle bring in the solemn Institution of the lords Supper At First,
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if their divisions and prophanes did not relate to that, though occasioned by their love-feasts,
if their divisions and profanes did not relate to that, though occasioned by their love-feasts,
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whether the Apostle doth absolutely condemne the very use of the love-feasts, as being an humane institution added to the Sacrament, or the abuse onely is likewise doubted.
whither the Apostle does absolutely condemn the very use of the love-feasts, as being an humane Institution added to the Sacrament, or the abuse only is likewise doubted.
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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:
It is enough for us, to see how unhappy these proved in the issue, for they fell into divisions & factions, hereby making as it were so many parties:
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and withall, the poore were despised, and the rich they grew intemperate; and in these distempers they dared to proceed to this ordinance;
and withal, the poor were despised, and the rich they grew intemperate; and in these distempers they dared to proceed to this Ordinance;
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for this it is, the Apostle though he had praised them in the beginning of the Chapter for keeping his order,
for this it is, the Apostle though he had praised them in the beginning of the Chapter for keeping his order,
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yet here he could not do it, some holy order they kept, but not all.
yet Here he could not do it, Some holy order they kept, but not all.
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4 Obs: That that Sacrament which was appointed by Christ, not only as a seale of communion with him,
4 Obs: That that Sacrament which was appointed by christ, not only as a seal of communion with him,
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but of believers amongst themselves, was now abused, through the many schismes and divisions that were amongst them,
but of believers among themselves, was now abused, through the many schisms and divisions that were among them,
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and made an occasion of discord and strife;
and made an occasion of discord and strife;
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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,
and is not this sadly to be laid to our hearts, that there Are more Breaches and rends about this Ordinance, which yet is for communion,
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then any po nt in religion;
then any po nt in Religion;
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how many doctrinall controversies, how many disciplinary controversies, all tending to break love and union, by the symboles and seales of union, what dispute about the order, about the communicants, about the benefits, the Sacraments being by some made Idols,
how many doctrinal controversies, how many disciplinary controversies, all tending to break love and Union, by the symbols and Seals of Union, what dispute about the order, about the communicants, about the benefits, the Sacraments being by Some made Idols,
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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;
as in Popery, which caused a learned man to wish the word Sacrament had been laid aside, people conceiving Some hidden virtue in the bred and wine by that name;
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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,
and by othe•s despised, as by those who s•y they Are above ordinances, when yet we Are to do this in remembrance of christ, till his coming,
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if we were sure Christ were to come the next day, yet we might receive this ordinance immediatly before.
if we were sure christ were to come the next day, yet we might receive this Ordinance immediately before.
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The Socinians & Remonstran•s doe debase them;
The socinians & Remonstran•s do debase them;
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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;
The latter say, the Whole Doctrine of the reformed Church about the Sacraments, is nobis Valde Suspecta, is greatly suspect•d of falsehood by us;
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and the former say, its only a commemoration of Christs death, so that there is no grace or benefit anew received;
and the former say, its only a commemoration of Christ death, so that there is no grace or benefit anew received;
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ev•• say they, as in the com•••oration of the Angels Passover in the Pa•chall Lamb, there was no new deliverance vouchsafed:
ev•• say they, as in the com•••oration of the Angels Passover in the Pa•chall Lamb, there was no new deliverance vouchsafed:
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but the very institution of such Elements, bread and wine, argue they a•e spirituall Alimony to the true receiver, onely these sad divisions hinder the blessed fruit thereof.
but the very Institution of such Elements, bred and wine, argue they a•e spiritual Alimony to the true receiver, only these sad divisions hinder the blessed fruit thereof.
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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,Obs: 5. That the Apostle in Reformation of this abuse, go h to the o•igin•ll Institution, he Declareth what he had received of christ, viz. immediately,
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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;
for Paul was not a• the Institution of it, and indeed to reform, is properly to bring a thing to its First Form or original;
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we account what the Church did about the Sacraments when it came out of Popery, was reformation,
we account what the Church did about the Sacraments when it Come out of Popery, was Reformation,
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though the Papists call it deformation; That which is reformat•on to one, is confusion to another.
though the Papists call it deformation; That which is reformat•on to one, is confusion to Another.
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Therefore the onely way to decide this is not custome, multitude, or as Stapleton, Ecclesiasticall tradition,
Therefore the only Way to decide this is not custom, multitude, or as Stapleton, Ecclesiastical tradition,
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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;
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 fountain that institutions themselves worser worser, Elisha poured salt in the spring, when the streams were bitter;
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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,
and about the Sacrament it is to be obse•ved, that whereas many Persons Are so importunate for antiquity and old customs in other things,
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when we can from Scripture and the Ancients for 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,
when we can from Scripture and the Ancients for two or three hundred Years After christ, show plainly how careful they were that no ignorant and profane person should be admitted to this Ordinance,
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then they w•ll not hearken or yeild obedience:
then they w•ll not harken or yield Obedience:
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bring Antiquity for any superstition, or needlesse custome, they are glad of it, but when for purity and godly order, they cannot digest it.
bring Antiquity for any Superstition, or needless custom, they Are glad of it, but when for purity and godly order, they cannot digest it.
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Obs: 6. That God did very severely punish these Corinthians for their disorder about the Lords Supper;Obs: 6. That God did very severely Punish these Corinthians for their disorder about the lords Supper;
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For this cause (saith Paul, ver. 30.) many are sick, weake, and dye. There was a common mortali ie, (if not the plague) amongst them.For this cause (Says Paul, ver. 30.) many Are sick, weak, and die. There was a Common mortali ie, (if not the plague) among them.
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Paul indeed could by the guidance of Gods Spirit know that was the particular cause,Paul indeed could by the guidance of God's Spirit know that was the particular cause,
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and although we have not such certain knowledge, yet we may with Peter Martyr reckon publick calamities upon a Land,
and although we have not such certain knowledge, yet we may with Peter Martyr reckon public calamities upon a Land,
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as warre, famine, & plague, with other pestilential diseases to this sin, as part.
as war, famine, & plague, with other pestilential diseases to this since, as part.
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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,
Certainly, we do not Consider, that this Sacrament-sin is so highly provoking of God, when we do not attribute our misery's to this, At least,
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as one cause among the rest;
as one cause among the rest;
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and Gods judgments for this are the more to be observed, because in the New Testament this is the onely instance we have of a publick generall judgment.
and God's Judgments for this Are the more to be observed, Because in the New Testament this is the only instance we have of a public general judgement.
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Indeed Ananias and Saphira were stricken dead for lying against the holy Ghost, and Elymas blind,
Indeed Ananias and Sapphira were stricken dead for lying against the holy Ghost, and Elymas blind,
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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.
but Here many, Some whereof were godly and holy, were sick, and Others Cut off with untimely death's. • seems to be an allusion Concerning God's order about the paschal Lamb, which whosoever did transgress, was to be Cut off.
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7. The Apostle therefore to prevent all such abuses for the future, doth so forcibly informe about the unworthy receiving 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.
7. The Apostle Therefore to prevent all such Abuses for the future, does so forcibly inform about the unworthy receiving 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 bred and pearl to such, let them be Episcopal, (Some of them At least) Presbyterial, or Congregational.
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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,Hooker in his Posthumus books of Ecclesiastical Poli•, sixth Book, page. 57. does affirm, that by the Church of England, Every noto•ious offender was to be kept from that Ordinance,
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and (which is remarkable) that all Ministers had equally power to do it.
and (which is remarkable) that all Ministers had equally power to do it.
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The Socinians do highly presse the casting out of all evill persons, and condemne the Evangelicall Churches for remissnesse therein:
The socinians do highly press the casting out of all evil Persons, and condemn the Evangelical Churches for remissness therein:
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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,
yea, Erastus one of the First that troubled the Church about the admission of Persons to the Sacrament, does yet often profess that he only understands such Sinners to be admitted,
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as publickly repent of their sinnes, and promise amendment.
as publicly Repent of their Sins, and promise amendment.
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He maketh it a great injury done to him, as if his opinion were that all who name themselves Christians, yea though neither willing,
He makes it a great injury done to him, as if his opinion were that all who name themselves Christians, yea though neither willing,
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nor thinking to depart from their evill wayes, were to be admitmitted, therefore professeth he so disputeth of these points,
nor thinking to depart from their evil ways, were to be admitmitted, Therefore Professes he so disputeth of these points,
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as that he would have the custome of their Church observed, Erast. Contr: Thes. lib.
as that he would have the custom of their Church observed, Erast. Contr: Thebes lib.
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6. cap. 2. And he speaketh expressly against the promiscuous admission of all, without any examination.
6. cap. 2. And he speaks expressly against the promiscuous admission of all, without any examination.
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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,
It is an injury and a calumny, he Says, to charge that opinion on him, lib. 6. page. 34. Certainly, these thunderbolts of Paul have made deep impressions upon men's hearts,
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though otherwise not willing to be affected with much strictnesse herein.
though otherwise not willing to be affected with much strictness herein.
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8. We may observe, it is a blessed and happy thing that Paul did thus by the Spirit of God inlarge himselfe about the institution of this ordinance;
8. We may observe, it is a blessed and happy thing that Paul did thus by the Spirit of God enlarge himself about the Institution of this Ordinance;
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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 although three Evangelists relate the Institution of it, (John only omitting it) yet Paul instead of a fourth Evangelist, does with much enlargement make mention of it;
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for who could have gathered such conclusions as Paul did from the meer institution, had not the Spirit of God immediatly guided him,
for who could have gathered such conclusions as Paul did from the mere Institution, had not the Spirit of God immediately guided him,
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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 amplification about it.
so that these very Sins of the Corinthians, we may as the ancient Adams since, call them Felices Culpae; for their corruptions gave occasion to Paul for such a large and pithy amplification about it.
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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,
And Therefore as it was a mercy to the Church, that many heresies arose, even in the Apostles days, which made them speak so distinctly and clearly against them,
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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.
as about Justification by the works of the Law, etc. Yea the doubtings of the Apostles in many particulars, is the cause why we do not doubt now about the same things.
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Which made one say, Plus debeo Thomae dubitanti, quam Petro credenti, I owe more to Thomas doubting, then Peter believing.
Which made one say, Plus Debow Thomae dubitanti, quam Peter Credenti, I owe more to Thomas doubting, then Peter believing.
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As (I say) the event of such heresies or doubts was in mercy to the Church,
As (I say) the event of such heresies or doubts was in mercy to the Church,
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so disorders and corruption in the Discipline of the Church, did provoke the Apostle to speake so much about this ordinance as he doth.
so disorders and corruption in the Discipline of the Church, did provoke the Apostle to speak so much about this Ordinance as he does.
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And it was Casaubons good wish, that men had been more industrious to bring in the Primitive good order in Church-discipline,
And it was Casaubons good wish, that men had been more Industria to bring in the Primitive good order in Church discipline,
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then subtilly to dispute without Scripture-light in many controversal points, this would have bin more acceptable to God, Exer. 16. pag. 396. Lastly;
then subtly to dispute without Scripture light in many controversal points, this would have been more acceptable to God, Exer 16. page. 396. Lastly;
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Observe amongst the many arguments for our right approaching, this in my text is none of the meanest, wherein we may consider.
Observe among the many Arguments for our right approaching, this in my text is none of the Meanest, wherein we may Consider.
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First, the duty supposed, with the object of it, if we would judge our selves, what the word NONLATINALPHABET, doth imply, will appear in the doctrine Grotius thinketh this place may not unfitly be expoūded of their publick Church-censures,
First, the duty supposed, with the Object of it, if we would judge our selves, what the word, does imply, will appear in the Doctrine Grotius Thinketh this place may not unfitly be expounded of their public Church censures,
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as if the Apostles meaning were, if you had godly discipline, & this were faithfully put in order, this would prevent Gods judgments;
as if the Apostles meaning were, if you had godly discipline, & this were faithfully put in order, this would prevent God's Judgments;
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for he thinketh by the severall factions that were, the discipline of the Church lay prostrate;
for he Thinketh by the several factions that were, the discipline of the Church lay prostrate;
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but I will go in the most generall interpretation of it, and so the words may be considered, either in the Thesi, as a Theologicall Aphorisme, That self-judging, will prevent Gods judging of us in all cases;
but I will go in the most general Interpretation of it, and so the words may be considered, either in the Thessia, as a Theological Aphorism, That Self-judging, will prevent God's judging of us in all cases;
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or else in Hypothesi, in the particular, as it doth relate to the Sacrament.
or Else in Hypothesis, in the particular, as it does relate to the Sacrament.
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Hence Erasmus renders it in the past sence, If we had judged our selves, we had not been judged of the Lord.
Hence Erasmus renders it in the past sense, If we had judged our selves, we had not been judged of the Lord.
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I shall take in both these considerations.
I shall take in both these considerations.
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Secondly, There is the benefit proposed, or discovered upon our self-judging, we should not be judged.
Secondly, There is the benefit proposed, or discovered upon our Self-judging, we should not be judged.
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The Apostle speaketh here of believers as well as wicked men, yea chiefly of believers,
The Apostle speaks Here of believers as well as wicked men, yea chiefly of believers,
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because he addeth, vers. 32. When we are judged, we are chasten•d of the Lord, that we may not be condemned with the world.
Because he adds, vers. 32. When we Are judged, we Are chasten•d of the Lord, that we may not be condemned with the world.
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The world and the godly are directly opposite; here are then three doctrines in this text, as the naturall offspring of it.
The world and the godly Are directly opposite; Here Are then three doctrines in this text, as the natural offspring of it.
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First, That self-judging, preventeth Gods judging. Secondly, God doth judge even his own people for their sins.
First, That Self-judging, preventeth God's judging. Secondly, God does judge even his own people for their Sins.
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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;
Thirdly, The Sins which God Judgeth them for, Are not only moral, gross Sins, but their ordinance-sins, their Sacrament-sins, committed against positive institutions. For the First;
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He that judgeth himself, 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:He that Judgeth himself, Takes the Way to prevent God's judging of him. What our Saviour Says of judging of Others, Mathew 7.1. Judge not lest you be judged, is clean contrary Here:
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Judge your selves, and that severely, impartially, else God will judge you:
Judge your selves, and that severely, impartially, Else God will judge you:
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You see there must be judging, if you do not judge your selves here, God will judge hereafter;
You see there must be judging, if you do not judge your selves Here, God will judge hereafter;
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if here be not a judgement of discussion, in hell there will be a judgement of condemnation.
if Here be not a judgement of discussion, in hell there will be a judgement of condemnation.
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This self-judging it is the marrow, and soul of all Christianity;
This Self-judging it is the marrow, and soul of all Christianity;
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for want of this it is that there are so many hypocrites and Apostates in Religion;
for want of this it is that there Are so many Hypocrites and Apostates in Religion;
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for want of this, that there are so many Pharisaicall, and self-righteous men;
for want of this, that there Are so many Pharisaical, and self-righteous men;
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If this duty were more practised, there would be more truth and sincerity in the waies of godliness:
If this duty were more practised, there would be more truth and sincerity in the ways of godliness:
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so that in this very thing the prophane and the godly man part; the Pharisee and the true believer are divided;
so that in this very thing the profane and the godly man part; the Pharisee and the true believer Are divided;
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the hypo•rite and the true Saint differ:
the hypo•rite and the true Saint differ:
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they may both pray, they may both abound in gifts and inlargements, they may both be frequent in the Ordinances,
they may both pray, they may both abound in Gifts and enlargements, they may both be frequent in the Ordinances,
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but the one judgeth himself, and the other doth not, or cannot, or dare not, he is afraid to search into himself;
but the one Judgeth himself, and the other does not, or cannot, or Dare not, he is afraid to search into himself;
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so that this is a duty required of us in our whole life, but especially upon some extraordinary occasions,
so that this is a duty required of us in our Whole life, but especially upon Some extraordinary occasions,
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as here in this Sacramentall Administration. Had Jehu judged himself, had Judas judged himself, they had not been such scandals in Religion.
as Here in this Sacramental Administration. Had Jehu judged himself, had Judas judged himself, they had not been such scandals in Religion.
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But let us rip up, as it were, and discover this great and weighty duty of self-judging;
But let us rip up, as it were, and discover this great and weighty duty of Self-judging;
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and herein we are to know, that many things are antecedent to it, some things constituent of it, some things concomitant of it,
and herein we Are to know, that many things Are antecedent to it, Some things constituent of it, Some things concomitant of it,
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and some things consequent from it; and all these manifested, will make us able to judge of this self-judging.
and Some things consequent from it; and all these manifested, will make us able to judge of this Self-judging.
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To the Antecedent or introductory things we referre these particulars. To the Antecedent or introductory things we refer these particulars.
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1. A man must erect a tribunal and barre, as it were, in his own heart,
1. A man must erect a tribunal and bar, as it were, in his own heart,
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and assume to himself a superiority and dominion as it were, over himself, for thus all judgement is exercised;
and assume to himself a superiority and dominion as it were, over himself, for thus all judgement is exercised;
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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:
he that is a Judge in that act is a superior: Now in man, we may Consider him as enlightened in his conscience by the word, and herein supplying God's place:
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So that conscience is not only a witness, but a Judge, and that is the reason why a man may not do any thing against conscience,
So that conscience is not only a witness, but a Judge, and that is the reason why a man may not do any thing against conscience,
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though otherwise, he is indeed bound to lay aside his errour, but he must not contradict it,
though otherwise, he is indeed bound to lay aside his error, but he must not contradict it,
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because it is a Judge in Gods room;
Because it is a Judge in God's room;
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he may and must many times go against his affections, his will, his inclinations, but never against his conscience.
he may and must many times go against his affections, his will, his inclinations, but never against his conscience.
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The very Heathen could say, NONLATINALPHABET, Conscience is a God to every man: it is in Gods room;
The very Heathen could say,, Conscience is a God to every man: it is in God's room;
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yet because it is an inferiour judge, subject to errour, when it appeareth God the superiour Judge doth countermand the contrary,
yet Because it is an inferior judge, Subject to error, when it appears God the superior Judge does countermand the contrary,
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then that ceaseth and hath no further authority. Rom. 2. The Apostle speaking of the Heathens, said, their consciences did accuse, or excuse;
then that ceases and hath no further Authority. Rom. 2. The Apostle speaking of the heathens, said, their Consciences did accuse, or excuse;
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here was judging then, and that by some superiority.
Here was judging then, and that by Some superiority.
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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;
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;
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we cannot then, though but a little while, turn aside into any vain thoughts, or any loose practises,
we cannot then, though but a little while, turn aside into any vain thoughts, or any lose practises,
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but we must be summoned to this court presently;
but we must be summoned to this court presently;
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men would be uncontrolled in their lusts, and therefore to assume a 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.
men would be uncontrolled in their Lustiest, and Therefore to assume a superiority over a men self, to make a men self the delinquent, the offender, to show no pity, no compassion to his Sins, this is very difficult.
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No wonder men do not love Church-Discipline, for they cannot abide heart-discipline, soul order;
No wonder men do not love Church discipline, for they cannot abide heart-discipline, soul order;
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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;
they do not love to Set up a spiritual court the•e to arraign themselves, their convinced selves, against their delinquent selves, their enlightened selves, against their corrupt selves;
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yet this must be, where se•f-judging is:
yet this must be, where se•f-judging is:
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As long as thou art afraid to leave thy lusts, or sin keeps thee in slavery, thou wilt never erect a court in thy own heart to condemn them.
As long as thou art afraid to leave thy Lustiest, or since keeps thee in slavery, thou wilt never erect a court in thy own heart to condemn them.
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2. The second thing antecedent is knowledge and understanding, for if thou set up such a court in thy breast,
2. The second thing antecedent is knowledge and understanding, for if thou Set up such a court in thy breast,
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and there be no Scripture wisdom to guide thee, here will be much false judgement:
and there be no Scripture Wisdom to guide thee, Here will be much false judgement:
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how many times doth the true believer bear false witness against himself, condemn himself falsly for an hypocrite,
how many times does the true believer bear false witness against himself, condemn himself falsely for an hypocrite,
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for a castaway, for one left by God:
for a castaway, for one left by God:
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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 on the other side, does not the pharisaical man clear himself, say all is well, acquit himself Because his ways Are clean in his own eyes;
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and all this is, because there is not that heavenly light to guide us in this self-judging.
and all this is, Because there is not that heavenly Light to guide us in this Self-judging.
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Now there is a twofold knowledge must go before we can pass any true sentence about our selves.
Now there is a twofold knowledge must go before we can pass any true sentence about our selves.
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First, A knowledge of our selves;
First, A knowledge of our selves;
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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,
that which the very heathens have admitted as a fundamental truth, and a divine Oracle, E coelo descendit; but we see neither heathens, no nor such as read and know the Scripture, can perform this,
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while unregenerated Rom. 7. Paul did wholly mistake himself; Nicodemus did not know himself;
while unregenerated Rom. 7. Paul did wholly mistake himself; Nicodemus did not know himself;
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for this knowledge must be of our state by nature, in the first place, that is a mystery:
for this knowledge must be of our state by nature, in the First place, that is a mystery:
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How many hereticks deny any such natural pollution, whereas the greatest part of our evil lieth in this.
How many Heretics deny any such natural pollution, whereas the greatest part of our evil lies in this.
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Job and David did go from actual sins to this of their nature, as the spring of all their evil,Job and David did go from actual Sins to this of their nature, as the spring of all their evil,
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and for which they ought most to humble themselves;
and for which they ought most to humble themselves;
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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:
and when we thoroughly 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:
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So that by this it appeareth, that much spiritual skill, and heavenly wisdom is required to this self-judging, because there must be so much self-knowing.
So that by this it appears, that much spiritual skill, and heavenly Wisdom is required to this Self-judging, Because there must be so much self-knowing.
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Alas wilt thou go to judge thy heart, that knowest not the depths, or the deceitfulnesse of it!
Alas wilt thou go to judge thy heart, that Knowest not the depths, or the deceitfulness of it!
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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;
Did not David, though a godly man, Psalm 19. who had much illumination & sanctification, cry out, Who can understand his errors? cleanse me from secret Sins;
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that corruption I do not know, I cannot discover.
that corruption I do not know, I cannot discover.
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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 Therefore thou wilt Set upon this duty, get more knowledge of thy self, let in more Light into thy breast, Else there will many serpentine Lustiest lie crawling in thy heart, that thou wilt never discover:
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If a godly man hardly know himself, how can a wicked man, who is wholly blinded with self-love.
If a godly man hardly know himself, how can a wicked man, who is wholly blinded with Self-love.
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Secondly, There must be a knowl••ge of the rule, the law, by which we are to judge our selves;
Secondly, There must be a knowl••ge of the Rule, the law, by which we Are to judge our selves;
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as there must be light within, so without;
as there must be Light within, so without;
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as we must try spirits and doctrines by the word, so our hearts and actions by it, otherwise we shall foully mistake:
as we must try spirits and doctrines by the word, so our hearts and actions by it, otherwise we shall foully mistake:
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it is of great consequence what rule you judge your selves by.
it is of great consequence what Rule you judge your selves by.
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The Scripture it may be condemneth that as loathsom, as abominable, which is glorious in thy eyes:
The Scripture it may be Condemneth that as loathsome, as abominable, which is glorious in thy eyes:
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The Scripture will tell thee that is no grace, no godliness, which thou thinkest will carry thee to heaven.
The Scripture will tell thee that is no grace, no godliness, which thou Thinkest will carry thee to heaven.
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Most men judge of themselves by false rules;
Most men judge of themselves by false rules;
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why is morality, why are duties, gifts, opinions, made grace to some men, resting upon them? but because they judge not by the rule;
why is morality, why Are duties, Gifts, opinions, made grace to Some men, resting upon them? but Because they judge not by the Rule;
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you must then be acquainted with Gods Word, apply that to thy heart, to thy life, to thy words:
you must then be acquainted with God's Word, apply that to thy heart, to thy life, to thy words:
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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,
you must not bring the Rule to you, making the Scripture for thy life, as Heretics do for their opinions, wrest it, possessing thy self First with such thoughts,
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& apprehending the Scripture •very where speaking to that purpose:
& apprehending the Scripture •very where speaking to that purpose:
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So neither multitude, or the custom of others is a rule to judge our selves by,
So neither multitude, or the custom of Others is a Rule to judge our selves by,
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yea on the contrary we are to say, Argumentum pessimi turba, the multitude is an argument of evil;
yea on the contrary we Are to say, Argumentum pessimi turba, the multitude is an argument of evil;
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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.
and Whether mali Feci, what evil have I done, when all commend me. What do you more than Others, said our Saviour, Matthew 5.47.
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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,
but above all things we must not be a Rule and a law to our selves, to make our own wills the bible to walk by,
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and our own hearts the Scripture. The Scriptu•e speaks notably, 2 Cor. 10.12. They measured themselves by themselves, they never looked upon better then themselves.
and our own hearts the Scripture. The Scriptu•e speaks notably, 2 Cor. 10.12. They measured themselves by themselves, they never looked upon better then themselves.
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Amongst blind men and deaf men, they that have any use of those senses, though much imperfect, are admired;
among blind men and deaf men, they that have any use of those Senses, though much imperfect, Are admired;
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so that in this self-judging it is dangerous to make our own hearts the accuser and the judge,
so that in this Self-judging it is dangerous to make our own hearts the accuser and the judge,
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for then all will be well.
for then all will be well.
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This makes the Church of Rome incurable, that she will acknowledge no other judge but her self.
This makes the Church of Room incurable, that she will acknowledge no other judge but her self.
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Thus when we judge of our selves by our own inlargements, impulses, revelations, as the Illuminists and others do, these can never judge righteous judgement.
Thus when we judge of our selves by our own enlargements, impulses, revelations, as the Illuminists and Others do, these can never judge righteous judgement.
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Tradition on the Popish side, and Revelations on the other side, have made the Scriptures authority void:
Tradition on the Popish side, and Revelations on the other side, have made the Scriptures Authority void:
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but if thou wouldst judge right, keep to this rule. 3. There is required antecedently to this self-judging, composednesse and quietnesse of spirit:
but if thou Wouldst judge right, keep to this Rule. 3. There is required antecedently to this Self-judging, composedness and quietness of Spirit:
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The heart must cast out all distracting turbulent workings of soul, else it is no waies able to judge it self:
The heart must cast out all distracting turbulent workings of soul, Else it is no ways able to judge it self:
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A man cannot see his face in the water that is stirred and moved up and down.
A man cannot see his face in the water that is stirred and moved up and down.
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Therefore the Psalmist saith, Psal 4.4. Commune with your heart upon your bed and be still.
Therefore the Psalmist Says, Psalm 4.4. Commune with your heart upon your Bed and be still.
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How 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.
How can that man, who is always in a throng of business, in a crowd of distracting thoughts, ever be able to pass sentence upon himself.
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Therefore remove all disquietness, all disturbances of soul;
Therefore remove all disquietness, all disturbances of soul;
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be as if there were nothing in the world, but God and thy own soul together,
be as if there were nothing in the world, but God and thy own soul together,
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as Abraham left his beast and other things at the bottom of the hill, and went up to God alone.
as Abraham left his beast and other things At the bottom of the hill, and went up to God alone.
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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.
It's Aristotle Rule, Anima sedendo and quiescendo fit sapiens, A quiet sedate frame of soul, is like wiping the dust off the glass to see our faces more clearly.
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In the Canon Law the very sitting is made requisite to the validity of t•e sentence;
In the Canon Law the very sitting is made requisite to the validity of t•e sentence;
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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.
that if the Judge do not sedendo pronounce judgement, it is void, Because it Implies he is in Some passion and commotion when he Riseth up, or stirs himself many ways.
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4. There must not only be a quiet seda•e frame of soul, but there must be an a•tentive, fixed,
4. There must not only be a quiet seda•e frame of soul, but there must be an a•tentive, fixed,
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and setled meditation of the heart in this work; so that self-judging can never be performed without meditation.
and settled meditation of the heart in this work; so that Self-judging can never be performed without meditation.
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This duty of meditation, as it is commended in the Scripture, so it is very seldom practised by believers;
This duty of meditation, as it is commended in the Scripture, so it is very seldom practised by believers;
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there is not the least sinne lurking in the soul, but meditation would finde and search it out.
there is not the lest sin lurking in the soul, but meditation would find and search it out.
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Alas thy light, inconstant desulphurous thoughts, which are like a fl•sh of lightning, these will never go to the bottom of thy soul.
Alas thy Light, inconstant desulphurous thoughts, which Are like a fl•sh of lightning, these will never go to the bottom of thy soul.
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Hence this self-judging is in equivalent expressions, called searching and trying, as the Artificer doth coūterfeit from gold mettall;
Hence this Self-judging is in equivalent expressions, called searching and trying, as the Artificer does counterfeit from gold mettle;
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or as the woman took a candle, and swept the house to finde her lost groat.
or as the woman took a candle, and swept the house to find her lost groat.
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Meditation is the soul in paraphrase, whereas short ejaculations, are but the soul in an epitome, or in characters.
Meditation is the soul in Paraphrase, whereas short ejaculations, Are but the soul in an epitome, or in characters.
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It is a shame for us Protestants to see how much Jesuitical devotion both commends and practiseth this work of meditation;
It is a shame for us Protestants to see how much Jesuitical devotion both commends and Practiseth this work of meditation;
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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;
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;
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and we are seldom or never in this duty.
and we Are seldom or never in this duty.
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Lastly, The work of God, even his efficacious grace is above all required antecedently, to inable us to this self-judging;
Lastly, The work of God, even his efficacious grace is above all required antecedently, to inable us to this Self-judging;
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if we cannot do the least good, or think the least good thought without his grace, how much lesse this which is one of the greatest and weightiest, Rom. 8. We know not what to pray,
if we cannot do the least good, or think the least good Thought without his grace, how much less this which is one of the greatest and Weightiest, Rom. 8. We know not what to pray,
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or how to pray without Gods Spirit, so neither what to judge, or how to judge,
or how to pray without God's Spirit, so neither what to judge, or how to judge,
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unlesse God assist us in it.
unless God assist us in it.
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This made Paul say contrary to my text, 1 Cor. 4.3 I judge not my self;
This made Paul say contrary to my text, 1 Cor. 4.3 I judge not my self;
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What, did not Paul examine himself, & watch over himself? yes he did, lest he should become a castaway,
What, did not Paul examine himself, & watch over himself? yes he did, lest he should become a castaway,
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but he dared not to judge himself with a sententiall absolution of himself, as from and of himself;
but he dared not to judge himself with a sentential absolution of himself, as from and of himself;
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Why? because it is God that judgeth.
Why? Because it is God that Judgeth.
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So then, unlesse God who knoweth our hearts better then we do, who seeth more pride, vanity, rottennesse in thy soul,
So then, unless God who Knoweth our hearts better then we do, who sees more pride, vanity, rottenness in thy soul,
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then thou canst, unless he inable thee; thou maist be an Hazaell, when thou thinkest thy self a Saint.
then thou Canst, unless he inable thee; thou Mayest be an Hazaell, when thou Thinkest thy self a Saint.
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Would Peter have spoken so presumptuously, if God had made his own heart known to him at that time?
Would Peter have spoken so presumptuously, if God had made his own heart known to him At that time?
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In the next place let us consider, what is formally constituent of this self-judging, and that lie•h in these things:
In the next place let us Consider, what is formally constituent of this Self-judging, and that lie•h in these things:
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1. Examination, exploration, and diligent diving into our hearts.
1. Examination, exploration, and diligent diving into our hearts.
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The Greek word is used sometimes for disputation and doubting, which is a kind of further searching into a thing;
The Greek word is used sometime for disputation and doubting, which is a kind of further searching into a thing;
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then at first appeareth, NONLATINALPHABET, and truly this is necessary for our hearts, because they are so deceitfull above all things.
then At First appears,, and truly this is necessary for our hearts, Because they Are so deceitful above all things.
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Thy principles, thy aims, thy ends, thy motives, and all the secret workings of thy soul, who can find out, but by diligent searching.
Thy principles, thy aims, thy ends, thy motives, and all the secret workings of thy soul, who can find out, but by diligent searching.
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The heart is like the sea, though the waters are calm above sometimes, yet there are many rocks,
The heart is like the sea, though the waters Are Cam above sometime, yet there Are many Rocks,
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and several monsters under the waters.
and several monsters under the waters.
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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.
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.
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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,
2. There is required not only examination, but discerning, and separation of the vile from the precious, of making a difference, between what is of God in thee,
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and what of the devil in thee; what is of the flesh, and what is of the Spirit;
and what of the Devil in thee; what is of the Flesh, and what is of the Spirit;
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for the meaning is not, as if a Christian should be alwaies searching, and examining,
for the meaning is not, as if a Christian should be always searching, and examining,
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and prying upon his soul, wearying himself in labyrinths of doubts and perplexities, but he must be able to make a separation.
and prying upon his soul, wearying himself in labyrinths of doubts and perplexities, but he must be able to make a separation.
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Thus the Apostle, Phil. 1.9, 10. prayeth they might abound in all judgement, which was seen by approving the things that are excellent: and Heb. 5.14. some are said to have their senses exercised between good and evil:
Thus the Apostle, Philip 1.9, 10. Prayeth they might abound in all judgement, which was seen by approving the things that Are excellent: and Hebrew 5.14. Some Are said to have their Senses exercised between good and evil:
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we see the hypocrite, the reprobate may go farre:
we see the hypocrite, the Reprobate may go Far:
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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;
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;
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yea many dispute, it's impossible to know whether we be in the state of grace or no:
yea many dispute, it's impossible to know whither we be in the state of grace or no:
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therefore there is required this eagle-eye, for from that bird do some derive the word NONLATINALPHABET.
Therefore there is required this Eagle-eye, for from that bird do Some derive the word.
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Oh then be thus wisely qualified, as to be able upon thy inquiry, to take the drosse from the gold, to winnow the chaff from the wheat,
O then be thus wisely qualified, as to be able upon thy inquiry, to take the dross from the gold, to winnow the chaff from the wheat,
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and so to separate thy waies from the most refined paths of any hypocrite.
and so to separate thy ways from the most refined paths of any hypocrite.
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3. It's required, that upon sinne discovered, we should passe sentence of condemnation upon our selves;
3. It's required, that upon sin discovered, we should pass sentence of condemnation upon our selves;
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that as God will have at the day of judgement, a judgement of discussion, and then of condemnation to the wicked, so should we:
that as God will have At the day of judgement, a judgement of discussion, and then of condemnation to the wicked, so should we:
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And this is the greatest thing in this duty;
And this is the greatest thing in this duty;
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if we would condemn our selves, saying, Lord we are worthy of all thy curses, of all thy wrath, of all thy anger;
if we would condemn our selves, saying, Lord we Are worthy of all thy curses, of all thy wrath, of all thy anger;
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this would prevent Gods judging of us. David thus judged himself often;
this would prevent God's judging of us. David thus judged himself often;
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but our self-love, our self-flattery is such, that we are unwilling to sentence our selves as lost & damned wretches.
but our Self-love, our Self-flattery is such, that we Are unwilling to sentence our selves as lost & damned wretches.
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As Paul had the sentence of death, so we should have of condemnation upon our selves;
As Paul had the sentence of death, so we should have of condemnation upon our selves;
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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.
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.
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Lastly, This judging is in a voluntary taking of all shame upon our selves;
Lastly, This judging is in a voluntary taking of all shame upon our selves;
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we judge our selves to mourn, to weep, we judge our selves to shame, and to an holy revenge upon our selves, 2 Cor. 7.11. What indignation, what revenge:
we judge our selves to mourn, to weep, we judge our selves to shame, and to an holy revenge upon our selves, 2 Cor. 7.11. What Indignation, what revenge:
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This was that penance the Church of God did exercise it self with in antiquity;
This was that penance the Church of God did exercise it self with in antiquity;
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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,
for in gross scandalous Sins, such as did offend the Congregation, he that did truly judge himself for his Sins, could have no rest, till he did publicly confess his since,
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and shame himself with tears, in the face of the Church.
and shame himself with tears, in the face of the Church.
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Indeed afterwards this way was abused, and Officers of the Church took upon them to injoyn penance,
Indeed afterwards this Way was abused, and Officers of the Church took upon them to enjoin penance,
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and to make new Sacraments about 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 to make new Sacraments about it, but At First there was only this Way of their Repentance and Self-judging, a voluntary giving of God glory, and shaming themselves;
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and this is the duty still of all such publique grosse sinners, that do offend the Church.
and this is the duty still of all such public gross Sinners, that do offend the Church.
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Thus they came to John Baptist, publiquely confessing their sins, Matth. 3.6.
Thus they Come to John Baptist, publicly confessing their Sins, Matthew 3.6.
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And those who used unlawfull arts, came and burnt their books, though of a great value, before Paul, Act. 19.19.
And those who used unlawful arts, Come and burned their books, though of a great valve, before Paul, Act. 19.19.
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It is not shame, or peoples talk, or any such carnal consideration, could hold them in,
It is not shame, or peoples talk, or any such carnal consideration, could hold them in,
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when their hearts were truly broken, and if such Church-discipline were in use, would there be so much bold,
when their hearts were truly broken, and if such Church discipline were in use, would there be so much bold,
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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;
and impudent profaneness 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 press to Sacraments without a wedding garment, yea with goar blood of their Sins upon them;
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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:
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:
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They would not then rage at the Minister, and say, the Sacraments are their dues, but would acknowledge publike shame and sorrow was due to them:
They would not then rage At the Minister, and say, the Sacraments Are their dues, but would acknowledge public shame and sorrow was due to them:
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They would not presse to make us guilty of unworthy giving, while they are of unworthy receiving:
They would not press to make us guilty of unworthy giving, while they Are of unworthy receiving:
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Et dum se solvere cupiunt ligare Sacerdotem, as Ambrose speaketh excellently, while they seek to lose themselves, to binde the Minister.Et dum se Solvere cupiunt Ligare Sacerdotem, as Ambrose speaks excellently, while they seek to loose themselves, to bind the Minister.
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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.
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.
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To hear men cavilling whether Godly order be Jure Divino, when the world knoweth their prophannesse, their impiety is not Jure Divino, may make us conclude, that it is not arguments,
To hear men caviling whither Godly order be Jure Divino, when the world Knoweth their profaneness, their impiety is not Jure Divino, may make us conclude, that it is not Arguments,
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or books, but an humble, self judging heart, that must decide this controversie. The next thing is the Concomitants:
or books, but an humble, self judging heart, that must decide this controversy. The next thing is the Concomitants:
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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.
And fi•st, Self-judging is accompanied with exalting and setting up of God, as David, Psalm 5.4. Thou Mayest overcome when thou art judged.
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So much as the soul judgeth it self, so much it cleareth God.
So much as the soul Judgeth it self, so much it cleareth God.
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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.
O God my perdition is of my self, if temporal, if spiritual Judgments fallen upon me, I must clear thee, I cannot charge the holy God foolishly.
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Thus man is low, and God is set up. 2. This is accompanied with sincerity, and ingenuity.
Thus man is low, and God is Set up. 2. This is accompanied with sincerity, and ingenuity.
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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,Examine me and try me, said David, Psalm 26.2. The sincere heart is willing every secret corner of his soul should be searched into,
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but the hypocrite of all duties, cannot abide this self-judging, he will never say, Even my son Jonathan shall die.
but the hypocrite of all duties, cannot abide this Self-judging, he will never say, Even my son Johnathan shall die.
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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,
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,
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and therefore the whole work of conversion is in this self-judging. The last thing, are the Consequents of self-judging; which are,
and Therefore the Whole work of conversion is in this Self-judging. The last thing, Are the Consequents of Self-judging; which Are,
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1. A readinesse to every duty, to every holy performance.
1. A readiness to every duty, to every holy performance.
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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,
He that hath judged himself faithfully, he Cries out with Paul, What wilt thou Lord have me to do Thou hast never thoroughly & deeply judged thy self,
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if thou canst not pull out thy right eye.
if thou Canst not pull out thy right eye.
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2. He doth renounce all his own righteousness, flying alone to Christ, and seeking for justification by him alone.
2. He does renounce all his own righteousness, flying alone to christ, and seeking for justification by him alone.
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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 were dead, descendēdo ad coelum ascenditur;
The Pharisee did not judge himself, and so he saw not the need of christ. We thus judge, Says Paul, 2 Cor. 5.14. if christ died for all, then all were dead, descendēdo ad coelum ascenditur;
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by descending we ascend to heaven.
by descending we ascend to heaven.
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3. They are patient and humble under all those chastisements God layeth upon them for their sins;
3. They Are patient and humble under all those chastisements God Layeth upon them for their Sins;
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they judge themselves worthy of them, and hell it self. Why should a man complain of the punishment of his sins, Lam. 3.39.
they judge themselves worthy of them, and hell it self. Why should a man complain of the punishment of his Sins, Lam. 3.39.
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Thus they accept of their punishment.
Thus they accept of their punishment.
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4. They have a deaf ear against all the censures and calumnies wicked men cast upon them.
4. They have a deaf ear against all the censures and calumnies wicked men cast upon them.
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They judge themselves more then all the world doth, and for that heart corruption which the world cannot know.
They judge themselves more then all the world does, and for that heart corruption which the world cannot know.
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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,
5. This will make him a savoury, experimental Christian, he can tell how to speak to the temptations, to the doubts of other men's hearts,
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and to the cases of conscience in godly men;
and to the cases of conscience in godly men;
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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.
by this duty constantly performed, he comes to have wonderful skill in Heartwork, 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.
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Lastly, He doth not sinfully censure others, he hath enough to do to judg himself; neither can he give way to uselesse disputes, and opinions in Religion:
Lastly, He does not sinfully censure Others, he hath enough to do to judge himself; neither can he give Way to useless disputes, and opinions in Religion:
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Oh this self judging will make a man avoid all these endlesse questions that beget nothing but strifes;
O this self judging will make a man avoid all these endless questions that beget nothing but strifes;
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therefore its excellent counsell to those who spend their whole life in disputes and opinions, to be more acquainted with self judging,
Therefore its excellent counsel to those who spend their Whole life in disputes and opinions, to be more acquainted with self judging,
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and thou wilt finde thy own heart will help thee to work enough:
and thou wilt find thy own heart will help thee to work enough:
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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,
thou wilt find errors, Lustiest, such combats and rebellions in the practical Way of powerful godliness, that thou wilt be amazed to see how men can take up so much time abroad,
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and keep so little at home. Let us adde some Corallaries, or Conclusions from the truth premised.
and keep so little At home. Let us add Some Corollaries, or Conclusions from the truth premised.
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1. That a natural unregenerate man, cannot judge himself, he wants all the forementioned Antecedents;
1. That a natural unregenerate man, cannot judge himself, he Wants all the forementioned Antecedents;
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so that in this sense it is true, The spiritual man judgeth all things, 1 Cor. 2.15.
so that in this sense it is true, The spiritual man Judgeth all things, 1 Cor. 2.15.
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Can a beast judge, what the reason of a man is?
Can a beast judge, what the reason of a man is?
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2. This self-judging is not opposite to an Evangelical, Gospel frame, nor to the Spirit of Adoption;
2. This Self-judging is not opposite to an Evangelical, Gospel frame, nor to the Spirit of Adoption;
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you may think this is too legal, this will incourage doubtings, & banish fears;
you may think this is too Legal, this will encourage doubtings, & banish fears;
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certainly the Apostle did not intend to prejudice grace, or to take the Corinthians off from Christ, while he presseth this duty.
Certainly the Apostle did not intend to prejudice grace, or to take the Corinthians off from christ, while he Presseth this duty.
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3. This self-judging though a duty, yet is wisely to be managed;
3. This Self-judging though a duty, yet is wisely to be managed;
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we must not judge in our temptations, in our sad thoughts, or when the Devil distempers thy eyesight.
we must not judge in our temptations, in our sad thoughts, or when the devil distempers thy eyesight.
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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;
4. This Self-judging is not to keep us in uncertainties; but as we Are to prove all things in Doctrine, yet not be Sceptics;
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we must hold fast that which is good:
we must hold fast that which is good:
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so about our hearts we must judge, yet so as to make our Calling and Election sure.
so about our hearts we must judge, yet so as to make our Calling and Election sure.
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This self-judging must not oppose assurance.
This Self-judging must not oppose assurance.
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5. No man can so judge himself, as to finde out all the naughtiness of his heart; he cannot empty this Sea;
5. No man can so judge himself, as to find out all the naughtiness of his heart; he cannot empty this Sea;
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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.
if our hearts condemn us, God is greater then our hearts, 1 John 3.20. God sees more vileness and corruption in us, then we Are able to find out.
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6. Under Gods judgements, or upon special approaches to him, we are to receive this duty.
6. Under God's Judgments, or upon special Approaches to him, we Are to receive this duty.
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Therefore we are more solemnly to perform it at this time in approaching to the Sacrament;
Therefore we Are more solemnly to perform it At this time in approaching to the Sacrament;
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for hereby we shall prevent Gods Judging of us. 1. Every Sacrament we have received God took notice of:
for hereby we shall prevent God's Judging of us. 1. Every Sacrament we have received God took notice of:
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God hath not forgot all thy former unworthy receivings. Thy old sins, thy old formality, may be matter of trembling to thee:
God hath not forgotten all thy former unworthy receivings. Thy old Sins, thy old formality, may be matter of trembling to thee:
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as Melancthon said Totus cohorresco, &c. I am all in a trembling to think, how once in Popery I went boldly,
as Melanchthon said Totus cohorresco, etc. I am all in a trembling to think, how once in Popery I went boldly,
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and fell down before Images, worshipping of them: and fell down before Images, worshipping of them:
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so say, horrour taketh hold of me, to think how prophanely and irreverently I once approached to this Table.
so say, horror Takes hold of me, to think how profanely and irreverently I once approached to this Table.
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2. Judge thy self, because of the special grace and favour vouchsafed to the fit guest:
2. Judge thy self, Because of the special grace and favour vouchsafed to the fit guest:
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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.
the more thou Judges thy self, God's love will be the mo•e welcome to thee: As the Centurion judged himself unworthy that christ should come within his roof.
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3. Judge thy self, it may be this may recover the benefit of former Sacraments which was lost:
3. Judge thy self, it may be this may recover the benefit of former Sacraments which was lost:
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Godly men may receive unworthily, though in the state of Grace, because not in a Proxime preparation;
Godly men may receive unworthily, though in the state of Grace, Because not in a Proxime preparation;
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and therefore receive the Judgement of Chastisement, though not eternal Condemnation: Thus Self-judging then may recover the benefit of all by-past Sacraments.
and Therefore receive the Judgement of Chastisement, though not Eternal Condemnation: Thus Self-judging then may recover the benefit of all bypast Sacraments.
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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. CHAP. II Of God's 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.
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For if we would judge our selves, we should not be judged.
For if we would judge our selves, we should not be judged.
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VVE proceed to the second Doctrine, which is very usefull to awaken the Godly, and to make them walk with an holy fear, not abusing the grace of God,
WE proceed to the second Doctrine, which is very useful to awaken the Godly, and to make them walk with an holy Fear, not abusing the grace of God,
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and making his love an occasion of sin; which is, Th•t God doth Judge even his own people for their sins:
and making his love an occasion of since; which is, Th•t God does Judge even his own people for their Sins:
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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.
Justification and Gospel Grace does not Set Believers in such a secure condition, that let them live how they will, God's love will indulge all, God will take no notice of their Sins to chastise them for them.
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In the Text we have Gods judging of such;
In the Text we have God's judging of such;
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for although it cannot be thought, that all who came irreverently to this Ordinance were truly Godly;
for although it cannot be Thought, that all who Come irreverently to this Ordinance were truly Godly;
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so on the other side we cannot conclude none were;
so on the other side we cannot conclude none were;
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yea it is plain, that some of those were truly holy, though offending God in their Sacrament-Sins,
yea it is plain, that Some of those were truly holy, though offending God in their Sacrament-sins,
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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.
Because the Apostle adds, verse 32. When we Are judged we Are chastened of the Lord, that we may not be condemned with the world.
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This then being laid for a foundation, it is plain, that God judgeth his own people for their sins.
This then being laid for a Foundation, it is plain, that God Judgeth his own people for their Sins.
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Now this word Judgement doth imply, that God is not only a Father to his People,
Now this word Judgement does imply, that God is not only a Father to his People,
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but a Judge also, a Fatherly Judge:
but a Judge also, a Fatherly Judge:
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so that although as a Father he be merciful and pittiful, yet as a Judge he is severe, and will chastise for sin:
so that although as a Father he be merciful and pitiful, yet as a Judge he is severe, and will chastise for since:
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this is notably expressed, 1 John 2.12. If any man sin, we have an Advocate with the Father:
this is notably expressed, 1 John 2.12. If any man since, we have an Advocate with the Father:
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Though he be a Father, yet we need an Advocate upon our sinning, even the Lord Christ.
Though he be a Father, yet we need an Advocate upon our sinning, even the Lord christ.
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Though he is a tender Father, yet an Holy Judge also;
Though he is a tender Father, yet an Holy Judge also;
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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 as a Father,
and Therefore does God assume to himself such tempered Relations, that his People might have such a tempered and qualified frame of heart, that they might rejoice with trembling, that they might love with Reverence, that though they call on him as a Father,
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yet because he is such a father, they are to pass the time of their sojourning here in fear, 1 Pet. 1.17.
yet Because he is such a father, they Are to pass the time of their sojourning Here in Fear, 1 Pet. 1.17.
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Therefore observe what the Apostle addeth, if ye call him Father, who without respect of persons judgeth every man:
Therefore observe what the Apostle adds, if you call him Father, who without respect of Persons Judgeth every man:
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if David though a man after his own heart? If Solomon though beloved of the Lord do sin against him, he will chasten them,
if David though a man After his own heart? If Solomon though Beloved of the Lord do sin against him, he will chasten them,
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and make them feel the bitterness of their fins as well as others;
and make them feel the bitterness of their fins as well as Others;
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although alwaies their is a great difference between the afflictions that are upon the Godly for their sins,
although always their is a great difference between the afflictions that Are upon the Godly for their Sins,
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and those which are upon the wicked.
and those which Are upon the wicked.
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The wo•d then in the Text doth suppose a real anger, and just displeasure in God against his own people when they offend;
The wo•d then in the Text does suppose a real anger, and just displeasure in God against his own people when they offend;
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for to judge is more then to chasten: to chasten is commonly made the action of a Father;
for to judge is more then to chasten: to chasten is commonly made the actium of a Father;
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but to judge and to punish, the act of a judge; yet this latter God doth to his offending people;
but to judge and to Punish, the act of a judge; yet this latter God does to his offending people;
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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;
whither it be punishment, properly so taken, is afterwards 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;
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here is judgement, and that to Gods house.
Here is judgement, and that to God's house.
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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.
It is true, the word judgement, even as to judge is used in several Senses in the Scripture, sometime for that strict Justice of God, whereby he will take notice of since to Punish it, according to the utmost desert of it.
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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;
Against this David, though a godly and justified man, does earnestly deprecate, Psalm 143.2. Enter not into judgement with thy servant, and the reason is full of weight;
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for in thy sight no flesh shall be justified: for in thy sighed no Flesh shall be justified:
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There is no holy man can stand in this judgement, if God be only as a Judge,
There is no holy man can stand in this judgement, if God be only as a Judge,
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and not a Father likewise, we are all damned men;
and not a Father likewise, we Are all damned men;
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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;
but At other times judgement is used for mercy, and moderation opposite to anger, as, Jer. 10.24. Oh Lord correct me, but with judgement, not in thine anger;
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that is in moderation, let my afflictions be medicinal, not destructive, Aliter secat Chirurgus, aliter Lanius;
that is in moderation, let my afflictions be medicinal, not destructive, Aliter secat Surgeon, aliter Lanius;
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he prayeth that God would let no more blood from him then may abate his disease,
he Prayeth that God would let no more blood from him then may abate his disease,
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and weaken corruption within him, suitable to this, is that expression, Ier. 30.11.
and weaken corruption within him, suitable to this, is that expression, Jeremiah 30.11.
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Where God, though he threatens the Nations to make a full end of them by his anger,
Where God, though he threatens the nations to make a full end of them by his anger,
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yet to Israel he saith, I will correct thee in measure or in judgement, he would not pour out all his wrath:
yet to Israel he Says, I will correct thee in measure or in judgement, he would not pour out all his wrath:
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Thus the godly have submitted to Gods rebukes;
Thus the godly have submitted to God's rebukes;
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Jeremiah doth not pray to be corrected, but it is his concession and resignation, If Lord I have provoked thee, Jeremiah does not pray to be corrected, but it is his concession and resignation, If Lord I have provoked thee,
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and thou correct me, let it not be in thy anger and hot displeasure; for who can indure under that. and thou correct me, let it not be in thy anger and hight displeasure; for who can endure under that.
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But in my Text, to judge, and judgement is not taken for moderation, or mercy,
But in my Text, to judge, and judgement is not taken for moderation, or mercy,
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but f r severity and afflictions, arising from Gods anger to his people, when they have sinned aga nst him.
but f r severity and afflictions, arising from God's anger to his people, when they have sinned Agam nst him.
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Let us lay open the Doctrine;
Let us lay open the Doctrine;
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and first consider, that there are two extream and dangerous errors about this truth, and you must carefully avoid both these rocks:
and First Consider, that there Are two extreme and dangerous errors about this truth, and you must carefully avoid both these Rocks:
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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;
for First there is the Antinomian erring on the right hand, and they do so magnify the grace of God in justification, they do so exalt the love of God in christ to believers, that they say God never sees any since in them, he is never angry with them;
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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;
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;
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but certainly this opinion may quickly fall from the head to kill the vitals of all holiness;
but Certainly this opinion may quickly fallen from the head to kill the vitals of all holiness;
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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,
for if God does not see since in me, why should I see since in my self? And if God be not angry with me for my offences,
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why should I be angry and grieved at my self, when I have fallen into any sin;
why should I be angry and grieved At my self, when I have fallen into any since;
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so that this opinion doth overthrow all those commands which are made to the godly upon their falls, to repent,
so that this opinion does overthrow all those commands which Are made to the godly upon their falls, to Repent,
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and to recover from their backslidings, with brokenness and bitterness of heart.
and to recover from their backslidings, with brokenness and bitterness of heart.
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As also it chargeth David and Peter, with others, who have so bitterly bewailed their revolt from God with weakness,
As also it charges David and Peter, with Others, who have so bitterly bewailed their revolt from God with weakness,
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yea sinfulness, troubling and grieving themselves where they ought not.
yea sinfulness, troubling and grieving themselves where they ought not.
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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.
According to this Doctrine, God never Chastiseth for since (as they express it) but from since, that is, the afflictions which come upon the godly, do not arise from God's anger for since past, only they Are afflicted to prevent future.
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But the instance in my Text doth confute this; for these Corinthians being guilty of sinfull approaches to the Lords Table;
But the instance in my Text does confute this; for these Corinthians being guilty of sinful Approaches to the lords Table;
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it was because of this sin that God brought such a general mortality amongst them; for this cause, saith the Apostle, ver. 30. Many are sick and weak not some,
it was Because of this since that God brought such a general mortality among them; for this cause, Says the Apostle, ver. 30. Many Are sick and weak not Some,
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but many, and it was for this cause:
but many, and it was for this cause:
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It is true indeed the afflictions Gods people have, are for the preventing of future corruptions,
It is true indeed the afflictions God's people have, Are for the preventing of future corruptions,
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and to teach them not to sin any more; yet withal they are sharp stings for sins past.
and to teach them not to sin any more; yet withal they Are sharp stings for Sins past.
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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 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:
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let him remember what the Apostle saith, even in the person of the godly, Heb. 12.29. For our God is a consuming fire.
let him Remember what the Apostle Says, even in the person of the godly, Hebrew 12.29. For our God is a consuming fire.
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David complaineth of his broken bones, and wi•h many tears and agonies of soul prayeth that God would restore his loving kindness to him,David Complaineth of his broken bones, and wi•h many tears and agonies of soul Prayeth that God would restore his loving kindness to him,
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for he had lost the sence and feeling of it.
for he had lost the sense and feeling of it.
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It is true the people of God are to grow up into the Spirit of Adoption,
It is true the people of God Are to grow up into the Spirit of Adoption,
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and to cast out all tormenting fears;
and to cast out all tormenting fears;
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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.
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.
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In the second place, the Devil promoteth his Kingdom of darkness on the left hand, if he cannot on the right;
In the second place, the devil promoteth his Kingdom of darkness on the left hand, if he cannot on the right;
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therefore in Popery their is also corrupt Doctrine about this point, and instead of milk they wring till blood cometh;
Therefore in Popery their is also corrupt Doctrine about this point, and instead of milk they wring till blood comes;
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for they say, God doth not only judge his people for their sins, though he hath pardoned the fault,
for they say, God does not only judge his people for their Sins, though he hath pardoned the fault,
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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.
but that he does afterwards in a proper Way Punish them, and avenge himself in a Way of justice, which they Are to satify in respect of temporal punishments by Some voluntary penalties either inflicted upon them, or voluntarily assumed.
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Thus when David hath his sin pardoned, yet they say, the death of his childe was inflicted as a proper punishment to satisfie the justice of God:
Thus when David hath his since pardoned, yet they say, the death of his child was inflicted as a proper punishment to satisfy the Justice of God:
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Christs blood takes away the guilt of sin, but mans poenal exercises, must take away the temporal punishment.
Christ blood Takes away the guilt of since, but men penal exercises, must take away the temporal punishment.
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Thus by their distinctions they do greatly obscure the Doctrine of Justification, which doth take off all the guilt of sin,
Thus by their Distinctions they do greatly Obscure the Doctrine of Justification, which does take off all the guilt of since,
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so that there remaineth properly no more punishment for sin thus pardoned;
so that there remains properly no more punishment for since thus pardoned;
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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, they are not acts of vengeance to the godly,
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, they Are not acts of vengeance to the godly,
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as they are to the wicked, being of the same nature, though different in degree with the torments of hell to the damned.
as they Are to the wicked, being of the same nature, though different in degree with the torments of hell to the damned.
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Calvin therefore doth distinguish between Judicium ultionis and Judicium castigationis, a judgement of revenge, and a judgement of Chastisement; calvin Therefore does distinguish between Judicium ultionis and Judicium castigationis, a judgement of revenge, and a judgement of Chastisement;
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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, through Fasting,
the latter only befall the godly, and if you say, why then does the Scripture require humiliation and Repentance? Yea, Bellarmine urges my Text, to judge our selves, which he would have, to imply such voluntary punishing of our selves, through Fasting,
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and other duties, that thereby we may satisfie Gods justice, so as to remove the temporal punishment.
and other duties, that thereby we may satisfy God's Justice, so as to remove the temporal punishment.
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I answer, the Apostle doth not use the word NONLATINALPHABET, when he speaks of our duty,
I answer, the Apostle does not use the word, when he speaks of our duty,
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but NONLATINALPHABET, which is to examine and search our selves, to separate the evil from the good, upon discussion of our selves to be greatly humbled,
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,
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and loathing of our selves for our sins N•t that these duties are to satisfie Gods Justice,
and loathing of our selves for our Sins N•t that these duties Are to satisfy God's justice,
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but onely they are the way, wherein God alone will communicate mercy.
but only they Are the Way, wherein God alone will communicate mercy.
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Thus you see how the 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,
Thus you see how the truth is stated between two extremes, and it is good for Christians to be thoroughly informed herein, that in the afflictions which befall them they may know how to judge of God,
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and also to deport themselves accordingly. To judge of God, as one indeed angry and displeased, and whose anger is terrible,
and also to deport themselves accordingly. To judge of God, as one indeed angry and displeased, and whose anger is terrible,
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so that to a godly man, it is more dreadfull then all troubles, to apprehend Gods displeasure to him.
so that to a godly man, it is more dreadful then all Troubles, to apprehend God's displeasure to him.
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It is not, saith David, the loss of my childe, the troubles in my Kingdom, that affects me so much,
It is not, Says David, the loss of my child, the Troubles in my Kingdom, that affects me so much,
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as because God doth hide his face from me, Psal. 51. and it must needs be so,
as Because God does hide his face from me, Psalm 51. and it must needs be so,
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because the heart of a believer awakened for sin, is made very tender, and so the frowns of God do more pierce his heart,
Because the heart of a believer awakened for since, is made very tender, and so the frowns of God do more pierce his heart,
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then almost Hell flames do terrifie the wicked:
then almost Hell flames do terrify the wicked:
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as a little offence to the eye, because a tender part, is more grievous then great blows to other parts of the body.
as a little offence to the eye, Because a tender part, is more grievous then great blows to other parts of the body.
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The godly therefore are not to despise the rod of God, yea, none are more to lay it to heart then they.
The godly Therefore Are not to despise the rod of God, yea, none Are more to lay it to heart then they.
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But further, as they are to be sensible of his anger, so withal to assure themselves that he is angry, because he loveth them:
But further, as they Are to be sensible of his anger, so withal to assure themselves that he is angry, Because he loves them:
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that this bitter fruit doth come from a sweet root:
that this bitter fruit does come from a sweet root:
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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.
that all his exercises have their rise from a Fatherly care towards them, and Therefore they Are to receive them as medicinal, not as penal and destructive.
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But I shall not inlarge further herein:
But I shall not enlarge further herein:
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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, when sinning, to go unpunished;
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, when sinning, to go unpunished;
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they must be called to a severe account, yea when God letteth the wicked ones of the world live in their ease, go on securely in their impieties, and blessing themselvs therein;
they must be called to a severe account, yea when God lets the wicked ones of the world live in their ease, go on securely in their impieties, and blessing themselves therein;
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at the same time the godly for lesser sins shall have the bitter cup of affliction to drink of,
At the same time the godly for lesser Sins shall have the bitter cup of affliction to drink of,
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so that by outward events you would think the godly only were hated by God, & the wicked loved:
so that by outward events you would think the godly only were hated by God, & the wicked loved:
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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,
And the First ground of God's 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 Christ benefits to us,
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for this is the foundation of that Antinomian errour mentioned, when they read such places, as that Christs blood is made an atonement for our sins:
for this is the Foundation of that Antinomian error mentioned, when they read such places, as that Christ blood is made an atonement for our Sins:
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that the father laid our iniquities upon him: that he is made righteousness to us, and that we are accepted of in Christ: that the father laid our iniquities upon him: that he is made righteousness to us, and that we Are accepted of in christ:
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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,
They think this is all, and Because this is accomplished by christ, though we be wallowing in our Lustiest, they think these great merci•s Are to be applied to us,
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but they are to remember the other places as well of believing, of repentance, not that they are causes,
but they Are to Remember the other places as well of believing, of Repentance, not that they Are Causes,
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or merits, or to be opposed to Christ, but they are the qualifications of such subjects to whom Christ will thus reveal himself;
or merits, or to be opposed to christ, but they Are the qualifications of such subject's to whom christ will thus reveal himself;
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and the Pool, as it were in moving whereof the Angel cometh down, and healeth us,
and the Pool, as it were in moving whereof the Angel comes down, and heals us,
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so that its a blessed thing to avoid extremities in this point in our afflictions, not to be securely presuming, nor yet slavishly dejected;
so that its a blessed thing to avoid extremities in this point in our afflictions, not to be securely presuming, nor yet slavishly dejected;
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not to look upon a Christ without duties, nor yet oppose duties to Christ.
not to look upon a christ without duties, nor yet oppose duties to christ.
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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,
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 Sins of the godly,
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so that the like cannot be found in the transgressions of the wicked man, insomuch that the offences of the godly do in some respects more displease God,
so that the like cannot be found in the transgressions of the wicked man, insomuch that the offences of the godly doe in Some respects more displease God,
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then all the sins of wicked men:
then all the Sins of wicked men:
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As first, when the people of God sin, it is against more experience of the sweetness and comfort by grace,
As First, when the people of God since, it is against more experience of the sweetness and Comfort by grace,
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and also of the bitterness of sin, which they have felt in their own souls;
and also of the bitterness of since, which they have felt in their own Souls;
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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.
and Certainly this must highly aggravate thy since, thou Knowest what the songs and Joys Are, of an heart reconciled to the Father through christ.
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Thou knowest how bitter a thing it is for God, to shut thee out of his doors for thy transgressions, to give thee childrens bread no longer,
Thou Knowest how bitter a thing it is for God, to shut thee out of his doors for thy transgressions, to give thee Children's bred no longer,
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but to suffer thee to live upon husks:
but to suffer thee to live upon husks:
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Oh what an aggravation is this to every sin thou fallest in, to remember these experiences:
O what an aggravation is this to every since thou Fallest in, to Remember these experiences:
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Alas, the wicked when they sin, they never tasted of a better life; they never found any thing sweeter then the creature;
Alas, the wicked when they sin, they never tasted of a better life; they never found any thing Sweeten then the creature;
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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:
Therefore they think they do not sin to their loss, and so they have not experimentally felt the terrors of the Lord it may be upon their Souls:
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hence it is no wonder if they eat poison for honey;
hence it is no wonder if they eat poison for honey;
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but for thee who hast been taught all these things upon thy soul, to meddle with sin that cost thee so dear;
but for thee who hast been taught all these things upon thy soul, to meddle with since that cost thee so dear;
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to deprive thy self of that joy and heaven thou hast had:
to deprive thy self of that joy and heaven thou hast had:
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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;
O tremble under the Approaches of any since 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;
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but how shall Christ say, forgive thee, who knowest what thou doest:
but how shall christ say, forgive thee, who Knowest what thou dost:
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All the experience God hath wrought in thee about holy things, doth sadly aggravate thy evil ways.
All the experience God hath wrought in thee about holy things, does sadly aggravate thy evil ways.
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2. As the godly sin against more experience, so they also rebell against more light and knowledg, which is always highly aggravating a sin:
2. As the godly since against more experience, so they also rebel against more Light and knowledge, which is always highly aggravating a since:
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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.
What made the Angels Sins to be so greatly displeasing to God? What made Adams sin so highly offensive? among other Reasons this was one.
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They sinned against a great deal of light and knowledge which God had indued them with:
They sinned against a great deal of Light and knowledge which God had endued them with:
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Now the godly man hath not onely natural light, but revealed light;
Now the godly man hath not only natural Light, but revealed Light;
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he is supernaturally illuminated, and that not only in a common way, as many Hypocrites are,
he is supernaturally illuminated, and that not only in a Common Way, as many Hypocrites Are,
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but in a special and peculiar manner, such as no reprobate can attain unto;
but in a special and peculiar manner, such as no Reprobate can attain unto;
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oh then how greatly must God be offended, when thou shalt sin against that quick, penetrating,
o then how greatly must God be offended, when thou shalt sin against that quick, penetrating,
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and tender light, which shineth in thy breast; and therefore God will judge thee for thy he•rt-sins, thy soul-sins;
and tender Light, which shines in thy breast; and Therefore God will judge thee for thy he•rt-sins, thy soul-sins;
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the pride there, the unbelief there, because thou hast light to discover all these.
the pride there, the unbelief there, Because thou hast Light to discover all these.
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Any false motions, any sinfull inten•ions, any corrupt minglings of thy self with the things of God, these God will judge,
Any false motions, any sinful inten•ions, any corrupt minglings of thy self with the things of God, these God will judge,
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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 never take any notice of;
Because thou hast spiritual Light within thee, which like the Sunbeams make thee discover those Atoms, those secret little Sins, that other vi••• u Wouldst never take any notice of;
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remember then what light thou hast put under a bushel, as it were, and then no wonder if God judge thee for this.
Remember then what Light thou hast put under a bushel, as it were, and then no wonder if God judge thee for this.
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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.
3. The godly men since is more heinous then the wicked men, Because of that love, that Free grace, those bowels of mercy showed to him, which never were to ungodly men.
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No wonder then, if of all sins God will not bear the abuse of his love and his grace, especially that discriminating grace;
No wonder then, if of all Sins God will not bear the abuse of his love and his grace, especially that discriminating grace;
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he gave his Son to thee, not to another, who if converted, might have done him more service:
he gave his Son to thee, not to Another, who if converted, might have done him more service:
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his Grace did convert thee, change thee when thou wast as froward as others, wallowing in thy lusts as others,
his Grace did convert thee, change thee when thou wast as froward as Others, wallowing in thy Lustiest as Others,
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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:
and so how can God take thy rebellion against so much Free grace; what patience is it, that Hell does not swallow thee quick up:
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As the Apostle argueth comparatively the excellency of Christ, To which of the Angels said he, Thou art my Son:
As the Apostle argue comparatively the excellency of christ, To which of the Angels said he, Thou art my Son:
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so to what wicked man, to what unconverted man, abiding in his sins, hath God drawn nigh with that grace and favour,
so to what wicked man, to what unconverted man, abiding in his Sins, hath God drawn High with that grace and favour,
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as he hath to thee? how unreasonable is it to turn grace then into wantonness:
as he hath to thee? how unreasonable is it to turn grace then into wantonness:
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Argue as Ezra did, cap, 9.13.
Argue as Ezra did, cap, 9.13.
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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, Thou hast given us such a deliverance as this, and should we again break thy commandments, Oh Lord, thou hast done for me more then for many thousands, who fit under the power of their Lustiest,
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and shall I despise this love of God? and shall I despise this love of God?
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4. The godly mans sin is to be aggravated, because of the special priviledges which God doth bestow upon him;
4. The godly men since is to be aggravated, Because of the special privileges which God does bestow upon him;
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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:
for he makes 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:
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Seemeth it light to you, said David, to be Son in Law to a King: Seems it Light to you, said David, to be Son in Law to a King:
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and thus, is it a small matter to be taken into Gods favour, to be his adopted children;
and thus, is it a small matter to be taken into God's favour, to be his adopted children;
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to be in communion with him; to stand, as it were, before him: surely this must greatly aggravate thy sin:
to be in communion with him; to stand, as it were, before him: surely this must greatly aggravate thy since:
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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:
The more favour and honour from God, the more abominable is thy sinfulness. Michal told David falsely, Thou hast made thy self like one of the vile Persons:
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but it is true of thee, Is it for one accustomed to the Kings presence to be tumbling in mire and dirt.
but it is true of thee, Is it for one accustomed to the Kings presence to be tumbling in mire and dirt.
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Oh shame thy self in thy humiliation for this;
O shame thy self in thy humiliation for this;
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how uncomely is this to a justified person? how unsuitable to the spirit of Adoption;
how uncomely is this to a justified person? how unsuitable to the Spirit of Adoption;
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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:
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:
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How many times in a gracious manner hath God appeared to thy soul, and wilt thou provoke him?
How many times in a gracious manner hath God appeared to thy soul, and wilt thou provoke him?
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5. The godly mans sins are the more hainous because committed against greater obligations, and bonds to the contrary;
5. The godly men Sins Are the more heinous Because committed against greater obligations, and bonds to the contrary;
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for every duty, every ordinance is a greater obligation against sin. The more thou hast prayed against passions, & yet passionate:
for every duty, every Ordinance is a greater obligation against since. The more thou hast prayed against passion, & yet passionate:
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the more thou hast prayed against pride, and yet proud; and so of every sin, the greater is thy sin.
the more thou hast prayed against pride, and yet proud; and so of every since, the greater is thy since.
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God will bring thy prayers, thy duties to witness against thee, haply the wicked man never,
God will bring thy Prayers, thy duties to witness against thee, haply the wicked man never,
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or very seldom hath prayed against his evil ways; but in every confession, in every prayer thou hast bewailed, and resolved against such evils,
or very seldom hath prayed against his evil ways; but in every Confessi, in every prayer thou hast bewailed, and resolved against such evils,
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and therefore in this respect, the greater aggravation of sin, when committed.
and Therefore in this respect, the greater aggravation of since, when committed.
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Again the Sacrament of the Lords Supper that is a strong & mighty obligation against sin.
Again the Sacrament of the lords Supper that is a strong & mighty obligation against since.
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Now the godly they are admitted to this Ordinance, they are not commanded to stand in the Court,
Now the godly they Are admitted to this Ordinance, they Are not commanded to stand in the Court,
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but they may enter into the Holy of Holies; they are children, and this bread is to be given to them.
but they may enter into the Holy of Holies; they Are children, and this bred is to be given to them.
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Now if they walk in proud sinful waies, what a witness wil this ordinance be against thee;
Now if they walk in proud sinful ways, what a witness will this Ordinance be against thee;
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did ye receive Christ to serve the Devil? Did ye receive Christ to vaine & unbelieving thoughts.
did you receive christ to serve the devil? Did you receive christ to vain & unbelieving thoughts.
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Oh know that all sins after obliging Ordinances have a kind of perfidiousness and Covenant-breaking in them, and this must needs aggravate.
O know that all Sins After obliging Ordinances have a kind of perfidiousness and Covenant-breaking in them, and this must needs aggravate.
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6. The sins of Gods people are to be heightned in this consideration, that they are not only transgressions,
6. The Sins of God's people Are to be heightened in this consideration, that they Are not only transgressions,
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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:
but Unkindnesses, and Therefore they Are said not only to anger God, but to grieve him, as Ephesians 4.30. Grieve not the holy Spirit of God:
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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:
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:
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and truly what grieveth the spirit of God, must exceedingly grieve us.
and truly what Grieveth the Spirit of God, must exceedingly grieve us.
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Hence though the sins of the godly cannot be that sin against the Holy Ghost, which the Scripture makes unparpardonable, yet because the Spirit of God, is in the godly a Sanctifier, a Sealer, a Comforter,
Hence though the Sins of the godly cannot be that since against the Holy Ghost, which the Scripture makes unparpardonable, yet Because the Spirit of God, is in the godly a Sanctifier, a Sealer, a Comforter,
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and worketh choice and glorious effects in them; therefore they do in a more special manner grieve the Spirit of God.
and works choice and glorious effects in them; Therefore they do in a more special manner grieve the Spirit of God.
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The Spirit of God dwels in the godly as in his Temple, and not so in a wicked man;
The Spirit of God dwells in the godly as in his Temple, and not so in a wicked man;
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now to defile this Temple, to prophane this Temple by applying thy self to any evil way,
now to defile this Temple, to profane this Temple by applying thy self to any evil Way,
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how distastfull must it be to the Spirit of God: Oh remember, wicked mens sins anger God, but thine do grieve him also;
how distasteful must it be to the Spirit of God: O Remember, wicked men's Sins anger God, but thine do grieve him also;
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as a stubborn child doth not only offend his parents, but make them inwardly grieve also.
as a stubborn child does not only offend his Parents, but make them inwardly grieve also.
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7 The people of God in their sins have this aggravating particular why God should judge them rather then others,
7 The people of God in their Sins have this aggravating particular why God should judge them rather then Others,
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because they have greater power to withstand it, there is not that necessity upon them in sinning, as is in unregenerate men:
Because they have greater power to withstand it, there is not that necessity upon them in sinning, as is in unregenerate men:
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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,
It is true, an unregenerate man cannot but sin in all that he does, yet this necessity does not excuse but aggravate, both Because it is voluntarily contracted upon himself,
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and because this necessity is voluntary, and with delight, Eo magis libera quo magis Ancilla, as Bernard: But now in a godly man, there is a spiritual life and power within him to avoid sin;
and Because this necessity is voluntary, and with delight, Eo magis Libera quo magis Ancilla, as Bernard: But now in a godly man, there is a spiritual life and power within him to avoid since;
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he is not in the progresse of holinesse, as in the first conversion, meerly passive,
he is not in the progress of holiness, as in the First conversion, merely passive,
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but now actì agimus, and moti movemus; the grace of God exciting, we have life within us to co-operate.
but now actì agimus, and Moti movemus; the grace of God exciting, we have life within us to cooperate.
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Now then, if God hath infused such a life within us, it is thy greater sin,
Now then, if God hath infused such a life within us, it is thy greater since,
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if thou dost not act accordingly:
if thou dost not act accordingly:
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God hath brought thee out of thy first bondage, and if thou dost yet live a slave, the greater is thy condemnation.
God hath brought thee out of thy First bondage, and if thou dost yet live a slave, the greater is thy condemnation.
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It's made a dispute, whether a godly man can avoid any more sins then he doth,
It's made a dispute, whither a godly man can avoid any more Sins then he does,
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or do any more good then he doth: Some Orthodox men are reported by the Arminians to affirm they cannot;
or do any more good then he does: some Orthodox men Are reported by the Arminians to affirm they cannot;
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but no doubt converting grace takes away that spiritual death in sin, and giveth principles of life,
but no doubt converting grace Takes away that spiritual death in since, and gives principles of life,
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and all habits of grace infused, have a sufficiency in their way to produce their acts,
and all habits of grace infused, have a sufficiency in their Way to produce their acts,
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yet so as they need actual grace to excite and apply these to operation.
yet so as they need actual grace to excite and apply these to operation.
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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.
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.
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We need grace even after conversion, to excite and quicken those principles:
We need grace even After conversion, to excite and quicken those principles:
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But this sheweth that a godly mans sin is therefore to be aggravated, because he hath a principle within to refuse it.
But this shows that a godly men since is Therefore to be aggravated, Because he hath a principle within to refuse it.
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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;
8. Hence it is, Because of this supernatural life within him, that all the Sins of a godly man have a kind of unnaturalness in them;
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when a wicked man sinneth, he sinneth of his own, it is naturall, as it is for a serpent to be poysonous,
when a wicked man Sinneth, he Sinneth of his own, it is natural, as it is for a serpent to be poisonous,
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for a wolf to be ravening; but if a godly man sin, it's wholly contra - natural:
for a wolf to be ravening; but if a godly man since, it's wholly contra - natural:
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How cometh this figtree to bear thorns, this Vine to bear thistles? Hence, 1 Joh 3.9. he that 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;
How comes this Fig tree to bear thorns, this Vine to bear thistles? Hence, 1 John 3.9. he that is born of God, is said, not to sin, yea he cannot sin, Because the seed Abideth in him, for Sins Are against his divine principle;
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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;
it is as if iron should swim, as if fire should descend: How can I do this and since against God, said Joseph, Gen. 39.9. 9. Therefore God does judge his people when offending, Because their Sins do dishonour God more;
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what disorders are in an house redound to the Masters reproach;
what disorders Are in an house redound to the Masters reproach;
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from wicked men no other thing is expected, every one looketh that swine will wallow in the mire;
from wicked men no other thing is expected, every one looks that Swine will wallow in the mire;
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but when sheep do so, this 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.
but when sheep do so, this is intolerable. This aggravation God putteth upon Davids sin, 2 Sam. 12.14. Because by this deed, thou hast given great occasion for the enemies of God to Blaspheme.
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Now remember that the honour and glory of God is worth ten thousand such as thou art.
Now Remember that the honour and glory of God is worth ten thousand such as thou art.
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10. And lastly, The sinnes of the godly are a stumbling block and incouragement to the wicked;
10. And lastly, The Sins of the godly Are a stumbling block and encouragement to the wicked;
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if they see thee proud, earthly, passionate, they think they may do so likewise.
if they see thee proud, earthly, passionate, they think they may do so likewise.
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Besides, thou dost hereby discover some wearinesse of God, as if to turn from him to sinne were better,
Beside, thou dost hereby discover Some weariness of God, as if to turn from him to sin were better,
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as if thou didst not finde that contentment and fulnesse in the waies of God, as thou didst hope for;
as if thou didst not find that contentment and fullness in the ways of God, as thou didst hope for;
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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,
so that seeing all these things Are in the Sins of the godly, no wonder if the Lord do in a special manner, call them to account,
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& make them taste of the bitter cup he giveth them to drink.
& make them taste of the bitter cup he gives them to drink.
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Use of Exhortation, let the People of God then speedily set upon this duty of self-judging.
Use of Exhortation, let the People of God then speedily Set upon this duty of Self-judging.
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It is a fearfull thing to fall into the hands of God provoked;
It is a fearful thing to fallen into the hands of God provoked;
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if thy heart be dull, hard, sensless, lay all these quickning aggravations of thy sins to thy soul,
if thy heart be dull, hard, senseless, lay all these quickening aggravations of thy Sins to thy soul,
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and they must needs humble thee.
and they must needs humble thee.
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The Sacrament of the Lords Supper, as from one consideration, it requireth joy, and gladness of heart;
The Sacrament of the lords Supper, as from one consideration, it requires joy, and gladness of heart;
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so from another, godly sorrow and brokenness of soul, to see Christ crucifyed, as it were,
so from Another, godly sorrow and brokenness of soul, to see christ Crucified, as it were,
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for thy sins before thy eyes, and thou hast been many times ready to crucifie him again and again:
for thy Sins before thy eyes, and thou hast been many times ready to crucify him again and again:
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Cry out, O Lord, my heart is overwhelmed, what can I say, This sin with these aggravations make me fear and tremble.
Cry out, Oh Lord, my heart is overwhelmed, what can I say, This since with these aggravations make me Fear and tremble.
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Oh it is not in my own worthinesse, in my own fitnesse, I presume to draw to this Ordinance,
O it is not in my own worthiness, in my own fitness, I presume to draw to this Ordinance,
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for with the Centurion, I am not worthy Christ should come within my roof;
for with the Centurion, I am not worthy christ should come within my roof;
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and thus the lesse thou sparest and excusest thy self, the more welcome wilt thou be to this Table.
and thus the less thou sparest and excusest thy self, the more welcome wilt thou be to this Table.
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CHAP. III. Of Gods punishing his people for sins against a Positive Institution, such as Sacrament-sins. 1 COR. 11.31. CHAP. III. Of God's punishing his people for Sins against a Positive Institution, such as Sacrament-sins. 1 COR. 11.31.
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For if we would judge our selves, we should not be judged of the Lord.
For if we would judge our selves, we should not be judged of the Lord.
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THE last Observation is, That God doth judge his people, not only for moral grosse sinnes,
THE last Observation is, That God does judge his people, not only for moral gross Sins,
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but Sacrament-sins, sinnes that are against a positive institution. but Sacrament-sins, Sins that Are against a positive Institution.
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The Corinthians were guilty of many other sins, some whereof were contrary to the moral Law,
The Corinthians were guilty of many other Sins, Some whereof were contrary to the moral Law,
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yea to the very light of nature;
yea to the very Light of nature;
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but the Apostle doth not instance in them as a cause of that publick judgement which was upon them,
but the Apostle does not instance in them as a cause of that public judgement which was upon them,
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but he pitcheth on their prophane approachings to the Lords Supper, which is of a positive Institution.
but he pitcheth on their profane approachings to the lords Supper, which is of a positive Institution.
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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;
The original of all that calamity which is come upon mankind, and that sin for which God was so provoked, that all the posterity of Adam is obnoxious to Eternal wrath, God punishing no since in the like manner, as he did this;
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What was it? but a transgression of a positive law.
What was it? but a Transgression of a positive law.
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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,Uzzah was stricken dead, Nadab and Abihu consumed with fire from heaven, and all Because they did not keep to such order, in God's worship,
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as he had instituted: 1 Chron. 15.13.
as he had instituted: 1 Chronicles 15.13.
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Yea Moses but for deferring Circumcision, which was an Ordinance likewise of meer institution, so that it had been no duty to circumcise,
Yea Moses but for deferring Circumcision, which was an Ordinance likewise of mere Institution, so that it had been no duty to circumcise,
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if God had not commanded it, yet he was threatned to be killed for his delay therein.
if God had not commanded it, yet he was threatened to be killed for his Delay therein.
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The Paschal lamb also, Exod. 4.24. to which the Sacrament of the Lords Supper doth answer, whosoever did neglect, was to be cut off from among his people, Numb. 9.13.
The Paschal lamb also, Exod 4.24. to which the Sacrament of the lords Supper does answer, whosoever did neglect, was to be Cut off from among his people, Numb. 9.13.
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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,
By these instances it does appear how severe the wrath of God is against all such as do not keep to the Ordinances of God,
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and that in such order as he hath required, as we reade David acknowledging, 1 Chron. 15.13.
and that in such order as he hath required, as we read David acknowledging, 1 Chronicles 15.13.
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I shall not treat in the general about all the positive institutions of Christ, but limit my self to this of the Lords Supper,
I shall not Treat in the general about all the positive institutions of christ, but limit my self to this of the lords Supper,
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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 to show 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,
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and this may prevent Gods judging of us;
and this may prevent God's judging of us;
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only to understand the Doctrine, you must know that that speaketh of sins of two sorts, moral sins, and positive sins;
only to understand the Doctrine, you must know that that speaks of Sins of two sorts, moral Sins, and positive Sins;
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to understand which distinction, you must know, that this division is according to the two kinds of Commands which God imposeth upon his Church;
to understand which distinction, you must know, that this division is according to the two Kinds of Commands which God Imposes upon his Church;
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there are moral commands, which command or forbid that which is either intrinsecally good, or evil;
there Are moral commands, which command or forbid that which is either intrinsically good, or evil;
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so that because they are goo• God commandeth them they are not commanded and therefore good:
so that Because they Are goo• God commands them they Are not commanded and Therefore good:
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suc• is to love God, to fear hi• and such are the duties of the second Table:
suc• is to love God, to Fear hi• and such Are the duties of the second Table:
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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.
for we regard not those Schoolmen, who say nothing is intrinsically good or evil, but merely so from the outward Command of God, or his prohibition.
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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;
Again, there Are positive commands, and these have their Goodness only, Because God commands them, in themselves they have no intrinsical Goodness, only God's Institution makes them good;
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thus the sanctification of the Lords Day is a duty by positive institution:
thus the sanctification of the lords Day is a duty by positive Institution:
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so the observation of the Sacraments, it is a duty by Gods meer will and institution, so that the not being baptized,
so the observation of the Sacraments, it is a duty by God's mere will and Institution, so that the not being baptised,
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the not receiving of the Lords Supper had not been any sins, if God had not required them:
the not receiving of the lords Supper had not been any Sins, if God had not required them:
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only these positive Commands are again distinguished into positive temporary, such things as God hath required of h•s Church for a time only,
only these positive Commands Are again distinguished into positive temporary, such things as God hath required of h•s Church for a time only,
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as to be Circumcised, to observe the Judaical Rites and Sacrifices:
as to be Circumcised, to observe the Judaical Rites and Sacrifices:
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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 of Christ,
it was great sin 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 of christ,
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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,
as the lords day, Baptism, and the lords Supper, we Are to show forth his death till he come, 1 Cor 11. This is called by Some Divines Moral Positive,
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and the other Moral commands, are called Moral Natural.
and the other Moral commands, Are called Moral Natural.
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Now as there are two kinds of Laws, so there are such kinds of sins which are the transgression of those Laws;
Now as there Are two Kinds of Laws, so there Are such Kinds of Sins which Are the Transgression of those Laws;
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when a man is unjust, unclean, intemperate, then he breaks the natural Law of God;
when a man is unjust, unclean, intemperate, then he breaks the natural Law of God;
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when he prophanes the Sabbath, when he cometh unprepared to a Sacrament, he breaketh the Positive Law;
when he profanes the Sabbath, when he comes unprepared to a Sacrament, he breaks the Positive Law;
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and whereas it might be thought these latter sins are not very hainous, because they are only mala quia prohibita evils,
and whereas it might be Thought these latter Sins Are not very heinous, Because they Are only mala quia Prohibita evils,
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because prohibited, Gods prohibition maketh them to be sins. The Doctrine telleth us, that for such sins God will judge us:
Because prohibited, God's prohibition makes them to be Sins. The Doctrine Telleth us, that for such Sins God will judge us:
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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,
yea it is worth the while to take notice of that place, Levit. 17. ver. 3, 4, 5. where God speaking not of a profane killing of beasts for Common food,
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but religious, by way of Sacrifice, he enjoyneth this order, that whosoever killeth a beast,
but religious, by Way of Sacrifice, he enjoineth this order, that whosoever kills a beast,
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thus for a Sacrifice, and bringeth it not unto the door of the Tabernacle, blood shall be imputed to that man, he hath shed blood.
thus for a Sacrifice, and brings it not unto the door of the Tabernacle, blood shall be imputed to that man, he hath shed blood.
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A notable place, to shew how hainous a sin it is not to keep to Gods order in his worship.
A notable place, to show how heinous a since it is not to keep to God's order in his worship.
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The very not bringing of it to the door of the Tabernacle maketh it as hainous a sin as to kill a man;
The very not bringing of it to the door of the Tabernacle makes it as heinous a since as to kill a man;
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and indeed in some respects these sins are worse then the other, whereof this is the chief,
and indeed in Some respects these Sins Are Worse then the other, whereof this is the chief,
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because the Lord doth by these Positive precepts demonstrate his soveraignty over us, and try our obedience;
Because the Lord does by these Positive Precepts demonstrate his sovereignty over us, and try our Obedience;
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so that if we be negligent or omissive therein, we do expresly and formally manifest our disobedience to God,
so that if we be negligent or omissive therein, we do expressly and formally manifest our disobedience to God,
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and do refuse to own him as our Lord: Not to add that in these positive institutions, God regardeth our good;
and do refuse to own him as our Lord: Not to add that in these positive institutions, God Regardeth our good;
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he hath appointed Sabbaths and Sacraments, not for his good but for ours, not that he needeth us, but because we need him;
he hath appointed Sabbaths and Sacraments, not for his good but for ours, not that he needs us, but Because we need him;
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and therefore we must highly sin against our souls, when God shall in such a mercifull manner tender our good, and we refuse it.
and Therefore we must highly sin against our Souls, when God shall in such a merciful manner tender our good, and we refuse it.
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This foundation laid, let us inquire into the duty of Self-judging in this particular Ordinance of the Lords Supper,
This Foundation laid, let us inquire into the duty of Self-judging in this particular Ordinance of the lords Supper,
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and because this judging as you heard doth imply a judgment of discussion, and upon sin discovered, a judgement of condemnation. Let us speak to both,
and Because this judging as you herd does imply a judgement of discussion, and upon since discovered, a judgement of condemnation. Let us speak to both,
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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,
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,
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whether he be a new creature, whether God hath ever put a supernatural and heavenly principle in him,
whither he be a new creature, whither God hath ever put a supernatural and heavenly principle in him,
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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 put forth those actual graces of Faith,
or no? for if he be a man in the state of nature still? If he have no more in him then what he Come with into the world, he cannot put forth those actual graces of Faith,
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and spiritual hunger after Christ, and his benefits, which make the Lords Supper to be spiritual meat and nourishment indeed.
and spiritual hunger After christ, and his benefits, which make the lords Supper to be spiritual meat and nourishment indeed.
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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,
There was once a profane custom crept into the Church, which was removed by a Council, That the lords Supper should no• be given to dead men,
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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,
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,
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nor put forth gracious actings in the Ordinances; for there must be a good root, befo•e the branches be good;
nor put forth gracious actings in the Ordinances; for there must be a good root, befo•e the branches be good;
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there must be a good Fountain, ere the streams be;
there must be a good Fountain, ere the streams be;
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and so a good foundation of grace and spiritual life within, before thou art able to put forth Sacramental act ngs;
and so a good Foundation of grace and spiritual life within, before thou art able to put forth Sacramental act ngs;
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only you must remember that the Church admits such to this Table that have competent knowledge,
only you must Remember that the Church admits such to this Table that have competent knowledge,
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and are free from gross sins, because she cannot judge of the hearts of men:
and Are free from gross Sins, Because she cannot judge of the hearts of men:
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neither is the Sanctification, or Regeneration of a person, either in Baptism, or the Lords Supper a foundation of the administration of the Sacrament;
neither is the Sanctification, or Regeneration of a person, either in Baptism, or the lords Supper a Foundation of the administration of the Sacrament;
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for then the Minister would be in perpetual doubtings to whom to give it to,
for then the Minister would be in perpetual doubtings to whom to give it to,
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or ra her conclude to give it to none, because he cannot certainly judge of grace in another mans heart,
or ra her conclude to give it to none, Because he cannot Certainly judge of grace in Another men heart,
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but the ground of our administration is Christs command, with the order and way he hath prescribed.
but the ground of our administration is Christ command, with the order and Way he hath prescribed.
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Now the Word doth only barr ignorant and prophane, the other are admitted to come;
Now the Word does only bar ignorant and profane, the other Are admitted to come;
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yet they must know that without a principle of regeneration, they cannot spiritually eat and drink at this Feast.
yet they must know that without a principle of regeneration, they cannot spiritually eat and drink At this Feast.
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Therefore rest not in mans approbation, that is but a poor reed to lean upon:
Therefore rest not in men approbation, that is but a poor reed to lean upon:
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you see the Officers let in that man to the Feast, and did not keep him out, who came without a wedding-garment;
you see the Officers let in that man to the Feast, and did not keep him out, who Come without a Wedding garment;
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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;
but the Master of the Feast, when he comes and views them, he finds him out, saying, Friend, how camest thou hither, without a wedding garment? Mathew 22.12. which made him speechless immediately;
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he did not plead, thy servants admitted me, they bid me come;
he did not plead, thy Servants admitted me, they bid me come;
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so neither wilt thou be able to plead, who being not born again, or in a state of grace, approachest to this Ordinance:
so neither wilt thou be able to plead, who being not born again, or in a state of grace, approachest to this Ordinance:
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Lord I was admitted by the Ministers, I gave them satisfaction.
Lord I was admitted by the Ministers, I gave them satisfaction.
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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:
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:
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remember it is mensa Aquilarum, not Graculorum, a Table for Eagles, not Jayes, as Chrysostom said.
Remember it is mensa Aquilarum, not Graculorum, a Table for Eagles, not Jays, as Chrysostom said.
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If a gracious heart doubt about this work of grace in himself; such an one is to know that his duty is to come;
If a gracious heart doubt about this work of grace in himself; such an one is to know that his duty is to come;
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for where there is a sense of sin, an hungering after Christ, a bewailing of our infirmities, these are incouragements for thee to come,
for where there is a sense of since, an hungering After christ, a bewailing of our infirmities, these Are encouragements for thee to come,
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though it may be thou art not assured of thy being in the state of Grace:
though it may be thou art not assured of thy being in the state of Grace:
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many of Gods children would be denied this bread, if none might come, but those that had assurance of their being in Christ.
many of God's children would be denied this bred, if none might come, but those that had assurance of their being in christ.
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I have not time to inlarge on this
I have not time to enlarge on this
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2. We are to judge our selves about our present fitness, and capacity for the Lords Supper:
2. We Are to judge our selves about our present fitness, and capacity for the lords Supper:
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Not only whether grace be in us for the main, but whether it be actuated,
Not only whither grace be in us for the main, but whither it be actuated,
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and preparing the soul, that it is like a room ready swept & drest to receive Christ:
and preparing the soul, that it is like a room ready swept & dressed to receive christ:
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Every godly man is not in an immediate fitness to receive the Lords Supper.
Every godly man is not in an immediate fitness to receive the lords Supper.
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Some of these Corinthians were truly godly, as was proved, yet they became guilty of unworthy receiving, by their actual indisposition.
some of these Corinthians were truly godly, as was proved, yet they became guilty of unworthy receiving, by their actual indisposition.
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The instrument may want tuning for present melody; the k•y may be rusty;
The Instrument may want tuning for present melody; the k•y may be rusty;
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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.
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.
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If thy heart be a Fountain, but sealed up; if a Box of oyntment, but not opened;
If thy heart be a Fountain, but sealed up; if a Box of ointment, but not opened;
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there is a gulf be•w•en Sacramental benefits and thy heart. If you ask, what doth actual fitness consist in:
there is a gulf be•w•en Sacramental benefits and thy heart. If you ask, what does actual fitness consist in:
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I answer it is in the actual exercise of those graces, the principles whereof are in thy soul:
I answer it is in the actual exercise of those graces, the principles whereof Are in thy soul:
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It is like the wind breathing upon the flowers of a garden, which make them send forth a sweet smell;
It is like the wind breathing upon the flowers of a garden, which make them send forth a sweet smell;
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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,
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,
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but there is not fire that doth kindle it;
but there is not fire that does kindle it;
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the graces to be actually put forth, are a renewed sorrow and tender meltings of thy heart for thy former impieties;
the graces to be actually put forth, Are a renewed sorrow and tender meltings of thy heart for thy former impieties;
dt n2 pc-acp vbi av-j vvn av, vbr dt j-vvn n1 cc j n2-vvg pp-f po21 n1 p-acp po21 j n2;
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serious meditation about 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;
serious meditation about christ his Person, his Offices, his unspeakable love in dying for thee, not to give over thinking about this, till thou find it prove like coals of fire in thy bosom;
j n1 p-acp np1 po31 n1, po31 n2, po31 j n1 p-acp vvg p-acp pno21, xx pc-acp vvi p-acp vvg p-acp d, c-acp pns21 vvb pn31 vvi av-j n2 pp-f n1 p-acp po21 n1;
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Heavenly mindedness likewise lifteth up thy heart, and makes thee suitable to heavenly gifts;
Heavenly Mindedness likewise lifts up thy heart, and makes thee suitable to heavenly Gifts;
j n1 av vvz a-acp po21 n1, cc vvz pno21 j p-acp j n2;
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spiritual hungrings and longings of soul after the benefits received, holy joy and gladness of heart, with great thankfulness unto God:
spiritual hungerings and longings of soul After the benefits received, holy joy and gladness of heart, with great thankfulness unto God:
j n2-vvg cc n2-vvg pp-f n1 p-acp dt n2 vvn, j n1 cc n1 pp-f n1, p-acp j n1 p-acp np1:
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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:
O when a soul is dressed in all these Ornament, the Lilies of the field, nor Solomon in all his glory, is not like it:
uh c-crq dt n1 vbz vvn p-acp d d n2, dt n2 pp-f dt n1, ccx np1 p-acp d po31 n1, vbz xx av-j pn31:
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As therefore the master invited his guests, saying, Come for all things are ready, is it likewise true of thee concerning thy fitness, I come Lord,
As Therefore the master invited his guests, saying, Come for all things Are ready, is it likewise true of thee Concerning thy fitness, I come Lord,
c-acp av dt n1 vvd po31 n2, vvg, vvb p-acp d n2 vbr j, vbz pn31 av j pp-f pno21 vvg po21 n1, pns11 vvb n1,
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for all is ready, my soul is put in order, the heart is furnished to receive Christ.
for all is ready, my soul is put in order, the heart is furnished to receive christ.
p-acp d vbz j, po11 n1 vbz vvn p-acp n1, dt n1 vbz vvn pc-acp vvi np1.
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And if the godly soul say, oh this is that which troubleth me;
And if the godly soul say, o this is that which Troubles me;
cc cs dt j n1 vvi, uh d vbz d r-crq vvz pno11;
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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.
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.
pns11 vbm av vvn, po11 n1 vbz vvn, d vvz pno11, cst vvz pno11, po11 n1 vbz p-acp dt n1, dx n1 vbz a-acp pc-acp vvi np1.
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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;
To such an humbled soul I say, Because these things Are a burden to thee, thou Desirest these Mountains might be leveled, and these valleys raised;
p-acp d dt j-vvn n1 pns11 vvb, c-acp d n2 vbr dt n1 p-acp pno21, pns21 vv2 d n2 vmd vbi vvn, cc d n2 vvn;
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therefore thy soul is in some preparedness and fitness, though not so much as thou wouldst be:
Therefore thy soul is in Some preparedness and fitness, though not so much as thou Wouldst be:
av po21 n1 vbz p-acp d n1 cc n1, cs xx av av-d c-acp pns21 vmd2 vbi:
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the more empty and lowly in thy own eyes, the more welcome to Christ:
the more empty and lowly in thy own eyes, the more welcome to christ:
dt av-dc j cc j p-acp po21 d n2, dt av-dc j-jn p-acp np1:
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Besides as these make thee in some sort fit to come, so they put thee in a necessity of coming.
Beside as these make thee in Some sort fit to come, so they put thee in a necessity of coming.
a-acp p-acp d vvb pno21 p-acp d n1 j pc-acp vvi, av pns32 vvd pno21 p-acp dt n1 pp-f vvg.
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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:
Eat of this honey, that thy eyes may be enlightened; draw High to this Ordinance that thou Mayest have more of christ, and his graces:
vvb pp-f d n1, cst po21 n2 vmb vbi vvn; vvb av-j p-acp d n1 cst pns21 vm2 vhi dc pp-f np1, cc po31 n2:
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the more thou keepst from this pool, as it were, the less healing thou canst expect.
the more thou Keepest from this pool, as it were, the less healing thou Canst expect.
dt av-dc pns21 vv2 p-acp d n1, c-acp pn31 vbdr, dt av-dc j-vvg pns21 vm2 vvi.
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Among many things that may be said to convince and incourage such a tempted person, I would chiefly propound this, Thou art afraid to come to the Sacrament;
Among many things that may be said to convince and encourage such a tempted person, I would chiefly propound this, Thou art afraid to come to the Sacrament;
p-acp d n2 cst vmb vbi vvn pc-acp vvi cc vvi d dt j-vvn n1, pns11 vmd av-jn vvi d, pns21 vb2r j pc-acp vvi p-acp dt n1;
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Art thou also afraid to come to Christ? Darest thou not lay hold on a promise, what!
Art thou also afraid to come to christ? Darest thou not lay hold on a promise, what!
vb2r pns21 av j pc-acp vvi p-acp np1? vv2 pns21 xx vvi n1 p-acp dt n1, q-crq!
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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;
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;
d dt n1 pns21 vv2 p-acp dt n1, vmd2 pns21 av vvi p-acp np1, cc dt n1? np1 pns21 vm2 vvi dt j-jn p-acp d;
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but consider, those that may come to Christ, may come to Sacraments;
but Consider, those that may come to christ, may come to Sacraments;
cc-acp vvb, d cst vmb vvi p-acp np1, vmb vvi p-acp n2;
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those that may by Faith lay hold on him, may also draw nigh to this Feast:
those that may by Faith lay hold on him, may also draw High to this Feast:
d cst vmb p-acp n1 vvd vvi p-acp pno31, vmb av vvi av-j p-acp d n1:
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As Christ saith, Come unto me, all ye that are heavy laden, and I will ease you:
As christ Says, Come unto me, all you that Are heavy laden, and I will ease you:
c-acp np1 vvz, vvb p-acp pno11, d pn22 cst vbr j vvn, cc pns11 vmb vvi pn22:
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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;
Thus does the Sacrament, as it were speak, Come unto me you burdened Sinners, and christ in the use of his means will give rest to you;
av vdz dt n1, c-acp pn31 vbdr vvb, vvb p-acp pno11 pn22 vvn n2, cc np1 p-acp dt n1 pp-f po31 n2 vmb vvi n1 p-acp pn22;
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thou art greatly deceived, if thou thinkest thou mayest lay hold on a promise, and not come to the Sacrament at that time;
thou art greatly deceived, if thou Thinkest thou Mayest lay hold on a promise, and not come to the Sacrament At that time;
pns21 vb2r av-j vvn, cs pns21 vv2 pns21 vm2 vvi n1 p-acp dt n1, cc xx vvi p-acp dt n1 p-acp d n1;
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for a Promise and a Sacrament are the same things;
for a Promise and a Sacrament Are the same things;
p-acp dt n1 cc dt n1 vbr dt d n2;
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the Sacrament is nothing but a visible promise, appointed by God to assure thee of his love,
the Sacrament is nothing but a visible promise, appointed by God to assure thee of his love,
dt n1 vbz pix p-acp dt j n1, vvn p-acp np1 pc-acp vvi pno21 pp-f po31 n1,
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and to be an help against thy infirmities:
and to be an help against thy infirmities:
cc pc-acp vbi dt n1 p-acp po21 n2:
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It is true in some cases of relapses and repentings of them, there the party though believing in Christ is yet to abstain that he may give satisfaction to the Church,
It is true in Some cases of relapses and repentings of them, there the party though believing in christ is yet to abstain that he may give satisfaction to the Church,
pn31 vbz j p-acp d n2 pp-f n2 cc n2-vvg pp-f pno32, a-acp dt n1 c-acp vvg p-acp np1 vbz av pc-acp vvi cst pns31 vmb vvi n1 p-acp dt n1,
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because it is not only a Sacrament of Communion with Christ, but also with one another;
Because it is not only a Sacrament of Communion with christ, but also with one Another;
c-acp pn31 vbz xx av-j dt n1 pp-f n1 p-acp np1, cc-acp av p-acp crd j-jn;
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here he may believe, and lay hold on the Promise, when yet in respect of Christs order, he is to forbear the Sacrament;
Here he may believe, and lay hold on the Promise, when yet in respect of Christ order, he is to forbear the Sacrament;
av pns31 vmb vvi, cc vvd n1 p-acp dt n1, c-crq av p-acp n1 pp-f npg1 n1, pns31 vbz pc-acp vvi dt n1;
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but this publike satisfaction, is not to be delayed, he is to take his first opportunity,
but this public satisfaction, is not to be delayed, he is to take his First opportunity,
cc-acp d j n1, vbz xx pc-acp vbi vvn, pns31 vbz pc-acp vvi po31 ord n1,
(6) chapter (DIV2)
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and then the Church is bound NONLATINALPHABET, to confirm her love to him. Therefore Calvin doth well reprove some ancient Canons about Church Discipline of too much severity,
and then the Church is bound, to confirm her love to him. Therefore calvin does well reprove Some ancient Canonas about Church Discipline of too much severity,
cc av dt n1 vbz vvn, pc-acp vvi po31 n1 p-acp pno31. av np1 vdz av vvi d j n2 p-acp n1 n1 pp-f av d n1,
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when persons offending were to be kept, some two, some three years, from the Lords Supper,
when Persons offending were to be kept, Some two, Some three Years, from the lords Supper,
c-crq n2 vvg vbdr pc-acp vbi vvn, d crd, d crd n2, p-acp dt n2 n1,
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though they did publikly humble themselves.
though they did publicly humble themselves.
cs pns32 vdd av-j vvi px32.
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672
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:
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 find much chaff:
p-acp dt ord n1 p-acp dt n1 pp-f n1, pns12 vbr pc-acp vvi p-acp dt n1 pp-f n1; p-acp p-acp vvg pp-f po21 n1, pns21 vm2 xx cc-acp vvi d n1:
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by searching into thy self, much corruption will appear, and when this is found out, thou art to pass a sentence upon it:
by searching into thy self, much corruption will appear, and when this is found out, thou art to pass a sentence upon it:
p-acp vvg p-acp po21 n1, d n1 vmb vvi, cc c-crq d vbz vvn av, pns21 vb2r pc-acp vvi dt n1 p-acp pn31:
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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 nigh unto thee:
Oh Lord, I judge my self for this folly, this lust, I am ashamed of my self, I Dare not in my own name draw High unto thee:
uh n1, pns11 vvb po11 n1 p-acp d n1, d n1, pns11 vbm j pp-f po11 n1, pns11 vvb xx p-acp po11 d n1 vvi av-j p-acp pno21:
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especially let the Communicant condemn himself in these things: first, all his former prophane, ignorant, and irreverent approaches to this Table.
especially let the Communicant condemn himself in these things: First, all his former profane, ignorant, and irreverent Approaches to this Table.
av-j vvb dt j vvi px31 p-acp d n2: ord, d po31 j j, j, cc j n2 p-acp d n1.
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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;
O let thy heart tremble, to think with what security, and joll•ty thou didst draw High to this Ordinance, being full of ignorance, not able to discern of the duty in hand;
uh vvb po21 n1 vvi, pc-acp vvi p-acp r-crq n1, cc n1 pns21 vdd2 vvi av p-acp d n1, vbg j pp-f n1, xx j pc-acp vvi pp-f dt n1 p-acp n1;
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full of prophaneness, coming in thy sins, and going away in thy sins.
full of profaneness, coming in thy Sins, and going away in thy Sins.
j pp-f n1, vvg p-acp po21 n2, cc vvg av p-acp po21 n2.
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It is a speech of Chrysostom, That a man had better never have received the Sacrament in all his life,
It is a speech of Chrysostom, That a man had better never have received the Sacrament in all his life,
pn31 vbz dt n1 pp-f np1, cst dt n1 vhd j av vhi vvn dt n1 p-acp d po31 n1,
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then to have taken it once unworthily:
then to have taken it once unworthily:
cs pc-acp vhi vvn pn31 a-acp av-j:
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Therefore bewail thy self, think how many times thou hast made thy self guilty of the body and blood of Christ:
Therefore bewail thy self, think how many times thou hast made thy self guilty of the body and blood of christ:
av vvi po21 n1, vvb c-crq d n2 pns21 vh2 vvn po21 n1 j pp-f dt n1 cc n1 pp-f np1:
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Such sins God hath not forgotten, tho thou mayst have forgotten them.
Such Sins God hath not forgotten, though thou Mayest have forgotten them.
d n2 np1 vhz xx vvn, cs pns21 vm2 vhi vvn pno32.
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Happily the Corinthians did not think that it was for this sinne God did so greatly afflict them:
Happily the Corinthians did not think that it was for this sin God did so greatly afflict them:
av-j dt np1 vdd xx vvi cst pn31 vbds p-acp d n1 np1 vdd av av-j vvi pno32:
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and how little do people lay to heart their former Sacrament-sinnes, whereas horror should take hold on thee,
and how little do people lay to heart their former Sacrament-sinnes, whereas horror should take hold on thee,
cc c-crq av-j vdb n1 vvi p-acp n1 po32 j n2, cs n1 vmd vvi n1 p-acp pno21,
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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 failing in all those duties thou wast obliged too by this Ordinance.
as often as thou dost Remember, with what boldness and profaneness thou didst come to these dreadful Mysteres. 2. Judge and condemn thy self for thy failing in all those duties thou wast obliged too by this Ordinance.
c-acp av c-acp pns21 vd2 vvi, p-acp r-crq n1 cc n1 pns21 vdd2 vvi p-acp d j n2. crd n1 cc vvi po21 n1 p-acp po21 vvg p-acp d d n2 pns21 vbd2s vvn av p-acp d n1.
(6) chapter (DIV2)
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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:
If thou receivest these Ordinances, and art as proud, as carnal, as sensual, there is no more quickened Obedience in thee, thou dost not live a more heavenly and spiritual life After this heavenly food:
cs pns21 vv2 d n2, cc n1 c-acp j, c-acp j, c-acp j, pc-acp vbz dx av-dc j-vvn n1 p-acp pno21, pns21 vd2 xx vvi dt av-dc j cc j n1 p-acp d j n1:
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Know here is also matter of condemnation: The life of Christ should appear in him, who hath received Christ;
Know Here is also matter of condemnation: The life of christ should appear in him, who hath received christ;
vvb av vbz av n1 pp-f n1: dt n1 pp-f np1 vmd vvi p-acp pno31, r-crq vhz vvn np1;
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As a man coming from an Apothecaries shop, carrieth about him some of the sweet smell there.
As a man coming from an Apothecaries shop, Carrieth about him Some of the sweet smell there.
c-acp dt n1 vvg p-acp dt ng1 n1, vvz p-acp pno31 d pp-f dt j n1 a-acp.
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The Jews would not taste any thing after the Paschal Lamb, that the taste might be long in their mouths.
The jews would not taste any thing After the Paschal Lamb, that the taste might be long in their mouths.
dt np2 vmd xx vvi d n1 p-acp dt np1 n1, cst dt n1 vmd vbi j p-acp po32 n2.
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If you see one live upon excellent fare, yet as faint, and as diseased as before;
If you see one live upon excellent fare, yet as faint, and as diseased as before;
cs pn22 vvb pi vvi p-acp j n1, av c-acp j, cc p-acp j-vvn c-acp a-acp;
(6) chapter (DIV2)
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this argueth some vitiated principle within;
this argue Some vitiated principle within;
d vvz d j-vvn n1 p-acp;
(6) chapter (DIV2)
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were there a true principle, thou wouldst finde this Ordinance to be such strength to thy soul,
were there a true principle, thou Wouldst find this Ordinance to be such strength to thy soul,
vbdr a-acp dt j n1, pns21 vmd2 vvi d n1 pc-acp vbi d n1 p-acp po21 n1,
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as Elias food was to his body. But thou wilt say, because I am conscious to my self of my sinfull wayes,
as Elias food was to his body. But thou wilt say, Because I am conscious to my self of my sinful ways,
c-acp np1 n1 vbds p-acp po31 n1. p-acp pns21 vm2 vvi, c-acp pns11 vbm j p-acp po11 n1 pp-f po11 j n2,
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and I cannot get out of these snares, therefore I will never come to this Ordinance.
and I cannot get out of these snares, Therefore I will never come to this Ordinance.
cc pns11 vmbx vvi av pp-f d n2, av pns11 vmb av-x vvi p-acp d n1.
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To this I answer, this wil not serve thy turn, for then thou bringest thy self into a perplexed necessity of sinning,
To this I answer, this will not serve thy turn, for then thou bringest thy self into a perplexed necessity of sinning,
p-acp d pns11 vvb, d vmb xx vvi po21 n1, c-acp cs pns21 vv2 po21 n1 p-acp dt j-vvn n1 pp-f vvg,
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if thou comest to a Sacrament with these lusts upon thee, thou eatest thy damnation,
if thou Comest to a Sacrament with these Lustiest upon thee, thou Eatest thy damnation,
cs pns21 vv2 p-acp dt n1 p-acp d n2 p-acp pno21, pns21 vv2 po21 n1,
(6) chapter (DIV2)
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and because thou do•st wilfully live in a state unfit for a Sacrament, thou indangerest thy damnation also;
and Because thou do•st wilfully live in a state unfit for a Sacrament, thou indangerest thy damnation also;
cc c-acp pns21 vv2 av-j vvi p-acp dt n1 j p-acp dt n1, pns21 n1 po21 n1 av;
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therefore thou hast no way to take but to reform, to repent and to be made partaker of it.
Therefore thou hast no Way to take but to reform, to Repent and to be made partaker of it.
av pns21 vh2 dx n1 pc-acp vvi cc-acp pc-acp vvi, pc-acp vvi cc pc-acp vbi vvn n1 pp-f pn31.
(6) chapter (DIV2)
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This I speak to warn all such as live in a wilfull incapacity and unfitnesse for a Sacrament, they will not receive,
This I speak to warn all such as live in a wilful incapacity and unfitness for a Sacrament, they will not receive,
d pns11 vvb pc-acp vvi d d c-acp vvb p-acp dt j n1 cc n1 p-acp dt n1, pns32 vmb xx vvi,
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because daily fal ing into such sins; but wo unto thee that thou doest thus wilfully indispose thy self;
Because daily fall King into such Sins; but woe unto thee that thou dost thus wilfully indispose thy self;
c-acp av-j vvi n1 p-acp d n2; cc-acp n1 p-acp pno21 cst pns21 vd2 av av-j vvi po21 n1;
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how doest thou obey that command, Do this in remembrance of me? How greatly doest thou contemn Christ and his benefits, with the seal thereof;
how dost thou obey that command, Do this in remembrance of me? How greatly dost thou contemn christ and his benefits, with the seal thereof;
q-crq vd2 pns21 vvi d n1, vdb d p-acp n1 pp-f pno11? c-crq av-j vd2 pns21 vvi np1 cc po31 n2, p-acp dt n1 av;
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therefore lay this to heart & tremble.
Therefore lay this to heart & tremble.
av vvd d p-acp n1 cc vvi.
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Thou that livest in a wilfull unfitnesse to come to a Sacrament, thou art no waies fit to die, no waies fit for heaven,
Thou that Livest in a wilful unfitness to come to a Sacrament, thou art no ways fit to die, no ways fit for heaven,
pns21 cst vv2 p-acp dt j n1 pc-acp vvi p-acp dt n1, pns21 vb2r dx n2 j pc-acp vvi, dx n2 j p-acp n1,
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and darest thou continue in such a life, when if death cometh, thou art sure to fall into hell:
and Darest thou continue in such a life, when if death comes, thou art sure to fallen into hell:
cc vv2 pns21 vvi p-acp d dt n1, c-crq cs n1 vvz, pns21 vb2r j pc-acp vvi p-acp n1:
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Meditate on this, Am I not fit for a Sacrament, how then am I fit to die!
Meditate on this, Am I not fit for a Sacrament, how then am I fit to die!
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Cannot I meet Christ in an Ordinance, and can I meet him as a Judge? and so if no fitnesse for a Sacrament, no fitnesse for heaven:
Cannot I meet christ in an Ordinance, and can I meet him as a Judge? and so if no fitness for a Sacrament, no fitness for heaven:
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Without are dogs; this is true, both concerning heaven, and the Church.Without Are Dogs; this is true, both Concerning heaven, and the Church.
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A DEMONSTRATION of the Day of Judgment. ACTS 17.31.
A DEMONSTRATION of the Day of Judgement. ACTS 17.31.
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Because he hath appointed a day in which he will judge the world in righteousness by that man whom he hath ordained.
Because he hath appointed a day in which he will judge the world in righteousness by that man whom he hath ordained.
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709
WHat hath Athens and Jerusalem to do with each other? What the Gentiles Academy,
WHat hath Athens and Jerusalem to do with each other? What the Gentiles Academy,
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710
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 the Christian Church? said Tertullian, speaking of God's providence Concerning this passage of Paul's 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 Goliath's of the world:
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711
And in this Historical Narration we may see Paul performing a double service for God, as a Disputant, and as an Oratour;
And in this Historical Narration we may see Paul performing a double service for God, as a Disputant, and as an Orator;
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712
As a Disputant with the many Sects of Philosophers then reigning in Athens, especially the Epicureans, (whose opinions were called NONLATINALPHABET, being suitable baits to draw out the flesh of man) and the Stoicks. Now though both these were extremely contrary,
As a Disputant with the many Sects of Philosophers then reigning in Athens, especially the Epicureans, (whose opinions were called, being suitable baits to draw out the Flesh of man) and the Stoics. Now though both these were extremely contrary,
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yet they agreed in opposing of Paul, and therefore called him for his Doctrine NONLATINALPHABET, a trifling babbler, a word much vext by Criticks;
yet they agreed in opposing of Paul, and Therefore called him for his Doctrine, a trifling babbler, a word much vexed by Critics;
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714
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,
and Austin Says, though of deriders Paul was called, S•minator verborum, yet of believers he may in a good sense be acknowledged to be so,
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because of the good seed of the Word he did abundantly sow, from which came a great crop.
Because of the good seed of the Word he did abundantly sow, from which Come a great crop.
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716
But Paul doth not only encounter 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.
But Paul does not only encounter 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.
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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, NONLATINALPHABET, a dise3se many times in the Christian Church, many being weary of solid and known Doctrines, desiring of that which is unheard and unknown,
In which we may Consider the place where, the general is Athens, the bright luminary of the world for Learning, Linguata Civitas, as Tertullian calls it, a city of the tongue, whose manners Are said to be exercised in inquiring 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,
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718
and loving to be in the Terrâ incognitâ, or uninhabitable part of Divinity:
and loving to be in the Terrâ incognitâ, or uninhabitable part of Divinity:
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The proper place is Areopagus, Mars - hill, called so, either because Mars was here accused for his impiety,
The proper place is Areopagus, Mars - hill, called so, either Because Mars was Here accused for his impiety,
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or else because it was a severe Court of Justice against all unjust, violent, murderous actions.
or Else Because it was a severe Court of justice against all unjust, violent, murderous actions.
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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;
This Areopagite Judicature is famous, they did excel so much in authority, that Kings laid down their Crowns when they Come to fit with them;
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they were of such integrity that they kept their Court, and gave Judgement in the night,
they were of such integrity that they kept their Court, and gave Judgement in the night,
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and in the dark, that they might not behold the persons who did speak, lest they should be moved thereby, they only did hear what was said;
and in the dark, that they might not behold the Persons who did speak, lest they should be moved thereby, they only did hear what was said;
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here it was that the pleader must not use any Proemium, nor make any rhetorical expression to move the affections;
Here it was that the pleader must not use any Proem, nor make any rhetorical expression to move the affections;
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725
Hence it was that they did bear as much reverence to the Sentences and Decrees promulged there,
Hence it was that they did bear as much Reverence to the Sentences and Decrees promulged there,
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726
as they did to their sacred Oracles, and here Paul is placed.
as they did to their sacred Oracles, and Here Paul is placed.
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Grotius thinks not, as to the Court there, in a juridical manner, but others judge contrary;Grotius thinks not, as to the Court there, in a juridical manner, but Others judge contrary;
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however Paul is undaunted, and being an earthly Angel, as Chrysostom calleth him, feareth not the power of man.
however Paul is undaunted, and being an earthly Angel, as Chrysostom calls him, fears not the power of man.
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729
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 NONLATINALPHABET, where NONLATINALPHABET doth NONLATINALPHABET, is redundant,
In his Oration we may Consider the crime he charges upon them, and that is Superstition in the universal extent of it in all things, where does, is redundant,
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as some think, or else it is emphatical, for there is NONLATINALPHABET veritatis, and NONLATINALPHABET similitudinis, which may explain that place against the Socinians, Joh. 1.14.
as Some think, or Else it is emphatical, for there is veritatis, and similitudinis, which may explain that place against the socinians, John 1.14.
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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,
some learned men think the word Superstition is used in an indifferent and middle sense, as the word Heresy is sometime, yea Some say Paul speaks Here in their commendation,
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and therefore useth the comparative more superstitious or religious, and indeed they were excessively devout in their Religion,
and Therefore uses the comparative more superstitious or religious, and indeed they were excessively devout in their Religion,
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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;
as among other things is plain Concerning Anaxagoras, whom they adjudged to death, Because he held the Sun, which they worshipped as god, to be but Saxum ignitum a white fiery stone;
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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.
but this is not probable, Because afterwards he calls it an ignorant Worship, Therefore the word is not Here used in an indifferent sense, much less a laudable one.
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735
The instance by which he proveth their superstition, is an Altar with this Inscription NONLATINALPHABET, as the Romans had their Incerti Dij, and therefore sacrificed sine Deo, fine Dea;
The instance by which he Proves their Superstition, is an Altar with this Inscription, as the Romans had their Incerti Dij, and Therefore sacrificed sine God, fine Dea;
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so the Grecians not knowing which was according to their blinde Idolatry NONLATINALPHABET, 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,
so the Greeks not knowing which was according to their blind 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,
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737
and the true manner of Worship;
and the true manner of Worship;
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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 NONLATINALPHABET;
After which he comes to the Exhortatory part of his Oration, which is grounded upon God's Dispensation to those times of Ignorance he winked At;
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here may be much dispute about the salvation of Heathens, because it is said, God winked at it, and so indeed generally it is interpreted,
Here may be much dispute about the salvation of heathens, Because it is said, God winked At it, and so indeed generally it is interpreted,
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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.
but the septuagint use the word for to despise and be angry, Deuteronomy 3.26. Psalm 78. and so to Punish, and in this sense it seems to be used Here.
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741
Those times of ignorance in Idolatry God was angry with, punishing of them with temporal and spiritual judgements,
Those times of ignorance in Idolatry God was angry with, punishing of them with temporal and spiritual Judgments,
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but now the grace of the Gospel, and the love of God hath appeared in commanding every one to repent:
but now the grace of the Gospel, and the love of God hath appeared in commanding every one to Repent:
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And my Text is the reason and forcible ground of repentance, Because he hath appointed a day. And
And my Text is the reason and forcible ground of Repentance, Because he hath appointed a day. And
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In the words, Consider, The Authour or Effici•nt Cause, God hath appointed a day;
In the words, Consider, The Author or Effici•nt Cause, God hath appointed a day;
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God that is Just, Omniscient, Omnipotent, He hath appointed a day, NONLATINALPHABET, he hath setled it so that there is no repealing of it, there cannot be any reversing of it,
God that is Just, Omniscient, Omnipotent, He hath appointed a day,, he hath settled it so that there is no repealing of it, there cannot be any reversing of it,
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though ungodly men would give worlds to have it cancelled.
though ungodly men would give world's to have it canceled.
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2. There is the Matter it self [ A Day ] Here is much dispute about the length;
2. There is the Matter it self [ A Day ] Here is much dispute about the length;
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Some say this Day is a thousand years, wherein God will be judging of the world;
some say this Day is a thousand Years, wherein God will be judging of the world;
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It is certain, that there will be no proper Natural, or Artificial Day, as we account;
It is certain, that there will be no proper Natural, or Artificial Day, as we account;
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but seeing the Scripture hath not determined the duration, who can define it?
but seeing the Scripture hath not determined the duration, who can define it?
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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,
3. The End why such a Day is appointed, and that is to judge; Now God seems to take no notice of the impieties and ungodliness of wicked men,
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for they at present eat, drink, and rejoyce in their iniquities, but there is a Day wherein God will judge the world.
for they At present eat, drink, and rejoice in their iniquities, but there is a Day wherein God will judge the world.
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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;
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;
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But differently, The godly with a judgement of Discussion and Approbation, the wicked with a judgement of Discussion and Condemnation.
But differently, The godly with a judgement of Discussion and Approbation, the wicked with a judgement of Discussion and Condemnation.
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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:
5. The Manner how, in righteousness; Righteousness is Here put partly for Truth, and partly for justice, whereby he hates sin, and will Punish it:
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so that the opinion of the Socinians, which saith, there is no such thing as vindicative Justice, essentially appertaining unto God,
so that the opinion of the socinians, which Says, there is no such thing as vindicative justice, essentially appertaining unto God,
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as it maketh Christ Satisfaction needless, so it openeth a wide door to all impieties.
as it makes christ Satisfaction needless, so it Openeth a wide door to all impieties.
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Lastly, There is the Judge, By whom, NONLATINALPHABET, an Hebraism for NONLATINALPHABET and NONLATINALPHABET for NONLATINALPHABET a Grecism; Now in that Christ is called here a man and a Judge only appointed, a constituted Judge,
Lastly, There is the Judge, By whom,, an Hebraism for and for a Grecism; Now in that christ is called Here a man and a Judge only appointed, a constituted Judge,
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Hence those blasphemous Socinians deny the Essential Deity of Christ, and make him only a constituted God,
Hence those blasphemous socinians deny the Essential Deity of christ, and make him only a constituted God,
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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,
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,
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as God, for so he is invisible;
as God, for so he is invisible;
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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 Christ as Mediatour, which doth not diminish his Deity,
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 christ as Mediator, which does not diminish his Deity,
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but necessarily presuppose it, as to be made a Judge of the whole world;
but necessarily presuppose it, as to be made a Judge of the Whole world;
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None can be so but he who is God as well as man, for he must be Omniscient and Omnipotent, who is this Judge,
None can be so but he who is God as well as man, for he must be Omniscient and Omnipotent, who is this Judge,
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whether indeed he be a Judge in both Natures, as well in the Divine as Humane;
whither indeed he be a Judge in both Nature's, as well in the Divine as Humane;
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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;
As also how the Humane Nature of christ comes to know all the secret things of men heart, is disputed between us and the Lutherans, but I wave it;
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only you must know, Christ is not an inferiour or delegate Judge, but supream and chief, being God as well as man.
only you must know, christ is not an inferior or delegate Judge, but supreme and chief, being God as well as man.
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The Text being thus divided and opened, this Doctrine or Corollary naturally floweth from it, viZ.
The Text being thus divided and opened, this Doctrine or Corollary naturally flows from it, viZ.
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That God hath appointed a Day to judge all mankinde by Christ. That God hath appointed a Day to judge all mankind by christ.
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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,
This truth is an Article of Faith, and having such powerful influence upon our lives, it is good to possess our minds with the truth of it,
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and our hearts with the terrour of it, for both corrupt mindes and prophane hearts have withstood this main Fundamental point:
and our hearts with the terror of it, for both corrupt minds and profane hearts have withstood this main Fundamental point:
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As the fool hath said in his heart (by wish and affection) that there is no God:
As the fool hath said in his heart (by wish and affection) that there is no God:
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So they say in their hearts, there is no Day of Judgement;
So they say in their hearts, there is no Day of Judgement;
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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;
And as that King of France strictly forbade any so much as to mention death in his hearing, he did so abhor the thoughts of it;
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so do many about the name of this Day. The Devil cannot hurry men into hell, as he did the Swine into the Sea,
so do many about the name of this Day. The devil cannot hurry men into hell, as he did the Swine into the Sea,
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untill the thoughts of this Day are wholly obliturated; Therefore before Christs time, and since, there have been Doctrinal and Practical opposers of it;
until the thoughts of this Day Are wholly obliturated; Therefore before Christ time, and since, there have been Doctrinal and Practical opposers of it;
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Doctrinal, so the Sadduces, who denied the Resurrection and Immortality of the soul, were necessitated also to deny the Day of Judgement:
Doctrinal, so the Sadducees, who denied the Resurrection and Immortality of the soul, were necessitated also to deny the Day of Judgement:
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And as Josephus observes, The Sadduces, though they were not so many as the Pharisees, nor so reputed of for Religion,
And as Josephus observes, The Sadducees, though they were not so many as the Pharisees, nor so reputed of for Religion,
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yet they were the most potent, the greatest in wealth and honour;
yet they were the most potent, the greatest in wealth and honour;
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So that the denial of a Resurrection, and the Day of Judgement was very suitable to their interest.
So that the denial of a Resurrection, and the Day of Judgement was very suitable to their Interest.
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After Christs time, though this Article be so plainly affirmed in the New Testament, that no words can speak it more clearly,
After Christ time, though this Article be so plainly affirmed in the New Testament, that no words can speak it more clearly,
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yet there is a large Catalogue given by learned men of blasphemous and damnable Hereticks, who do deny it;
yet there is a large Catalogue given by learned men of blasphemous and damnable Heretics, who do deny it;
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and 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 the socinians in that they hold Eternal torment to be the annihilation of the Whole man, do in Effect also renounce this necessary Truth.
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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 as for Practical Opposers of it, the Apostle Peter does signally decipher Some even in his days, 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 days come scoffers, saying, Where is the promise of his coming? No doubt all profane, secure and atheistical Sinners, who say, Let us eat and drink,
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and to morrow shall be as this day, though they do not expresly, yet do really deny this Day,and to morrow shall be as this day, though they do not expressly, yet do really deny this Day,
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or put it farre from them.
or put it Far from them.
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It is therefore Gods great mercy, that whereas some main points in Divinity are not directly in Scripture,
It is Therefore God's great mercy, that whereas Some main points in Divinity Are not directly in Scripture,
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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;
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;
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For if there had been any evasion, the corrupt heart of man would have sought out plausible inventions to have denied it.
For if there had been any evasion, the corrupt heart of man would have sought out plausible Inventions to have denied it.
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This truth is clearly asserted both in the Old and New Testament, so that the Scribe of the Kingdom of Heaven, may bring out of his Treasure old and new;
This truth is clearly asserted both in the Old and New Testament, so that the Scribe of the Kingdom of Heaven, may bring out of his Treasure old and new;
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and this is the more remarkable to have it in the Old, where the truths of Heaven and Hell are more obscurely delivered;
and this is the more remarkable to have it in the Old, where the truths of Heaven and Hell Are more obscurely Delivered;
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Yea the Socinians look upon the Jews under that Legal Administration, but as so many Swine, desiring husks only,
Yea the socinians look upon the jews under that Legal Administration, but as so many Swine, desiring husks only,
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and not knowing of the Manna of the Gospel.
and not knowing of the Manna of the Gospel.
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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,
That this Doctrine was believed of old, yea presently After the fallen, appears by what U^de relateth in his Epistle, vers. 14. Enoch the seventh from Adam prophesied, saying,
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Behold the Lord cometh with ten thousands of his Saints to render vengeance; And whether this was a reall or verbal Prophecy is disputed;Behold the Lord comes with ten thousands of his Saints to render vengeance; And whither this was a real or verbal Prophecy is disputed;
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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:
if verbal, where is that Prophecy? if it be lost, May any part of the Canonical Scripture be lost? And how did U^de come to know this was in Enoch is Prophecy? These Are Disputes which the practical matter I intend will not suffer me to Treat of:
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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.
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.
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That it is a Doctrine of 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,
That it is a Doctrine of 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,
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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.
Therefore Some Expositors make him often speak in the person of a profane Epicure, and sensual man, he gives a twofold testimony to this truth.
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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.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.
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The last Text I shall pitch on, is that famous Text, Dan. 7.9, 10, 13-26. so much agitated in the Chiliastical Controversie;
The last Text I shall pitch on, is that famous Text, Dan. 7.9, 10, 13-26. so much agitated in the Chiliastical Controversy;
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From hence, saith Mr Mede, the Jews took the name of the Day of Judgement,
From hence, Says Mr Mede, the jews took the name of the Day of Judgement,
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and Christ used the expression as a known thing, even as the title of the Kingdom of Heaven was a Jewish phrase.
and christ used the expression as a known thing, even as the title of the Kingdom of Heaven was a Jewish phrase.
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It is true, some learned and pious men comparing this with Revel. 20. do improve it not only for a Day of Judgement,
It is true, Some learned and pious men comparing this with Revel. 20. do improve it not only for a Day of Judgement,
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but that it shall continue a thousand years, wherein the Martyrs, as some;
but that it shall continue a thousand Years, wherein the Martyrs, as Some;
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or all the godly, as others, shall be raised and reign in glory in the Earth a thousand years,
or all the godly, as Others, shall be raised and Reign in glory in the Earth a thousand Years,
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after which time the wicked also shall rise to be judged, and this they call the first Resurrection.
After which time the wicked also shall rise to be judged, and this they call the First Resurrection.
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But as in the Doctrine of the Trinity, and Christs Incarnation, we must distinguish between Fundamental Truths, and Problematical;
But as in the Doctrine of the Trinity, and Christ Incarnation, we must distinguish between Fundamental Truths, and Problematical;
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so in this Article the Fundamental is, That there shall be a Day of Judgement;
so in this Article the Fundamental is, That there shall be a Day of Judgement;
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The Problematical are such which Learned and pious men may dispute and differ in, without breach of Charity,
The Problematical Are such which Learned and pious men may dispute and differ in, without breach of Charity,
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Although for this opinion of a thousand years, I can sooner admire it for the wonderfull things asserted by it, than approve of it.
Although for this opinion of a thousand Years, I can sooner admire it for the wonderful things asserted by it, than approve of it.
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I come to the New Testament.
I come to the New Testament.
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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,
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,
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as if with Hierom we did alwayes hear that noise in our ears, Arise ye dead and come to Judgement, Matth. 25.31.
as if with Hieronymus we did always hear that noise in our ears, Arise you dead and come to Judgement, Matthew 25.31.
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We have there a lively Description of the Day of Judgment, with the form of Christs judicial process,
We have there a lively Description of the Day of Judgement, with the from of Christ judicial process,
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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;
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;
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817
Let Faith realize this Text upon 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;
Let Faith realize this Text upon thy soul, Set thy self At God's Bar, think as God called to Adam, Adam, Where art thou? and he was filled with so much Fear that he hid himself;
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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?
Thus God is calling, thou such a sinner, such an unjust profane wretch, where art thou? To what Mountains and hills wilt thou call to be covered from the sighed of this Judge?
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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:
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:
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As before an house falleth this beam crackleth, and that pillar maketh a noise: Thus it will be in the end of the world;
As before an house falls this beam crackleth, and that pillar makes a noise: Thus it will be in the end of the world;
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I do not dispute, Whether it will be an essential abolition, or a qualitative one,
I do not dispute, Whither it will be an essential abolition, or a qualitative one,
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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, NONLATINALPHABET not NONLATINALPHABET to admiration:
but this will be such a terrible change and alteration, that the Apostle makes this use, vers. 11. Seeing all these things shall be dissolved, What manner of Persons ought we to be, not to admiration:
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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,
How is it possible to believe such a day as this, and live in ungodliness? Thou profane and unrighteous man, either thou art an Atheist,
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and dost not believe any such thing, and if so, What dost thou in the 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:
and dost not believe any such thing, and if so, What dost thou in the 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:
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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;
Have men faith, reason, conscience, whose thoughts Are not more constant about it? 1 Thess 4.16. There is Christ coming also described with a shout, the voice of the Archangel, and a trump of God;
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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;
We will not dispute the Explication of those things, this is to show that christ will come with all the Majesty, terror and glory that possibly can be imagined;
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and that this is certainly so, consider Heb. 9.27. It is appointed for man once to die, and after death comes Judgement;
and that this is Certainly so, Consider Hebrew 9.27. It is appointed for man once to die, and After death comes Judgement;
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It is appointed, NONLATINALPHABET, treasured up in Gods Decrees, and therefore it is as sure as death;
It is appointed,, treasured up in God's Decrees, and Therefore it is as sure as death;
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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
so that thou Mayest no more question such a day then that thou shalt die. Beside Scripture, let us Consider from rational demonstrations of it. And
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First, It must be so from the verity and Truth of God.
First, It must be so from the verity and Truth of God.
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God you see hath foretold in so many places of such a day, so that although it may seem impossible and incredible to men,
God you see hath foretold in so many places of such a day, so that although it may seem impossible and incredible to men,
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yet Gods word will stand when Heaven and Earth shall passe away.
yet God's word will stand when Heaven and Earth shall pass away.
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Now consider with thy self, whatsoever the Scripture hath foretold we see it comes to pass in it's time;
Now Consider with thy self, whatsoever the Scripture hath foretold we see it comes to pass in it's time;
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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;
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;
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Now shall all things come to pass but this? Set Scripture, the Word of God against thy carnal reasonings,
Now shall all things come to pass but this? Set Scripture, the Word of God against thy carnal reasonings,
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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.
and say, Every thing will prove a lie, but God's word, thou wilt find thy Lustiest, thy Sins, the devil to be a liar to thee, only God's Word will be faithful and true.
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Secondly, The righteousness of God his punishing Justice doth require it, therefore it is called NONLATINALPHABET, the day of Gods righteous Judgement, and in the Text, He shall judge the world in righteousness.
Secondly, The righteousness of God his punishing justice does require it, Therefore it is called, the day of God's righteous Judgement, and in the Text, He shall judge the world in righteousness.
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The Socinians (as you heard) who deny any essential Justice in God, whereby he is enclined to punish sinne,
The socinians (as you herd) who deny any essential justice in God, whereby he is inclined to Punish sin,
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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.
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.
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Should sinne ever go unpunished, this would seem as if God were not a God hating iniquity;
Should sin ever go unpunished, this would seem as if God were not a God hating iniquity;
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the Justice of God calleth for such a day. Thirdly, The goodness and mercy of God likewise requireth such a Day;
the justice of God calls for such a day. Thirdly, The Goodness and mercy of God likewise requires such a Day;
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For if the godly had only hope in this life they were more foolish and miserable than any; For if the godly had only hope in this life they were more foolish and miserable than any;
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They only were wise, who say, Let us eat and drink for to morrow we shall die.
They only were wise, who say, Let us eat and drink for to morrow we shall die.
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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;
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;
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let them put off the crown of Glory, if this day be not;
let them put off the crown of Glory, if this day be not;
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If there be no D•y of Judgement, they were imprisoned in vain, and died in vain;
If there be no D•y of Judgement, they were imprisoned in vain, and died in vain;
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but it is called a Day of Redemption, and the godly are commanded to lift up their heads with joy;
but it is called a Day of Redemption, and the godly Are commanded to lift up their Heads with joy;
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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,
then their Summer comes, they Are to look for and hasten it, for Here they Are sighing, groaning, Here also they Are conflicting with proud, earthly, vain hearts,
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but this day wilt put a period to all, there will be no fin or sorrow any more.
but this day wilt put a Period to all, there will be no fin or sorrow any more.
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Fourthly, The providence of God, as it disposeth things in this life, doth plainly declare a Day of Judgement;
Fourthly, The providence of God, as it Disposeth things in this life, does plainly declare a Day of Judgement;
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For here in this world Solomon observes, All things fall alike to all, to him who feareth God,
For Here in this world Solomon observes, All things fallen alike to all, to him who fears God,
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and him who feareth him not; and him who fears him not;
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The prosperity of the wicked, 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,
The Prosperity of the wicked, and the adversity of the godly hath been such a perplexing Subject to the Wisest of the godly heathens, Senecca and Plutarch, that they have spent many thoughts about it,
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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.
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.
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Now to this Objection, which hath stagger'd so many, there is no such satisfying and compleat answer,
Now to this Objection, which hath staggered so many, there is no such satisfying and complete answer,
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as that there is a Day of Judgement, when God will set every thing in its proper place,
as that there is a Day of Judgement, when God will Set every thing in its proper place,
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when all the world shall discern between him who is righteous, and him that is not;
when all the world shall discern between him who is righteous, and him that is not;
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therefore silence all such murmurings and disputes with expectation of that Day, you should not judge too soon before the last act be past;
Therefore silence all such murmurings and disputes with expectation of that Day, you should not judge too soon before the last act be passed;
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and as in the Word of God a man would make blasphemy, if he should make a period at a comma or a colon,
and as in the Word of God a man would make blasphemy, if he should make a Period At a comma or a colon,
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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:
as in this place, Thou art not a God that Lovest iniquity, if he should stop At that, Thou art not a God, and go no farther, this would be blasphemy:
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So it would be highly derogatory to the Justice, Wisdom and honour of God, if thou shouldst conclude what is just,
So it would be highly derogatory to the justice, Wisdom and honour of God, if thou Shouldst conclude what is just,
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and what is unjust, compleatly and finally by passages in this world, seeing the day of consummation of all things is not yet come.
and what is unjust, completely and finally by passages in this world, seeing the day of consummation of all things is not yet come.
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Lastly, That there is such a Day, appeareth by the very implanted principles in a natural conscience;
Lastly, That there is such a Day, appears by the very implanted principles in a natural conscience;
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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,
For why is it that a man dying, whose conscience is not benumbed in that hour, terrors and agonies should surprise him? And why then,
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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;
and it may be never before should horror and trouble take hold of him? Animula Vagula Quae nunc abibis in loca, O wretched soul, Whither art thou now going? What will become of thee? Live I cannot, Die I Dare not;
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Why, I say, should such anguish of spirit fall upon a man going out of the world,
Why, I say, should such anguish of Spirit fallen upon a man going out of the world,
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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,
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 Sins, he then fears no Law to convince him, no Judge to condemn him, no Neighbours to shame him,
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and yet for all this he trembleth and quaketh in his soul, not knowing what to do.
and yet for all this he Trembleth and quaketh in his soul, not knowing what to do.
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To bring this coal yet neerer into your bosoms to inflame there, I shall lay down some Propositions about the day of Judgment. As
To bring this coal yet nearer into your bosoms to inflame there, I shall lay down Some Propositions about the day of Judgement. As
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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,
First, It will be the last day of God's great working, as to the world, God will then make to cease all that kind of government in Church and State,
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as is now upon the earth administred;
as is now upon the earth administered;
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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,
So that it being the last Day of God's Power, Majesty, Glory, in Referente to mankind, we must think that that day will be answerable to the greatness of the Judge,
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hence he is to come in the Clouds, as so many bright Thrones of Glory, with an innumerable company of Angels:
hence he is to come in the Clouds, as so many bright Thrones of Glory, with an innumerable company of Angels:
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So that God, though he hath in many particular and publick judgements shewed forth his glorious power,
So that God, though he hath in many particular and public Judgments showed forth his glorious power,
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yet never like what will be at that Day; it is the last day, and all dayes empty into it;
yet never like what will be At that Day; it is the last day, and all days empty into it;
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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,
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 actium is Eternal, these die not,
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but all live till the Day of Judgement;
but all live till the Day of Judgement;
cc-acp d vvb p-acp dt n1 pp-f n1;
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What holy care and diligence should this put us upon in all things? It is said of Apelles, that being demanded,
What holy care and diligence should this put us upon in all things? It is said of Apelles, that being demanded,
q-crq j n1 cc n1 vmd d vvi pno12 p-acp p-acp d n2? pn31 vbz vvn pp-f np1, cst vbg vvn,
(7) text (DIV1)
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879
why he was so deliberate and curious in drawing his pictures? answered, he did pingere aeternitati, he painted for Eternity, not the present Age only,
why he was so deliberate and curious in drawing his pictures? answered, he did pingere Aeternitati, he painted for Eternity, not the present Age only,
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(7) text (DIV1)
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880
but many successive Ages were to judge of his work:
but many successive Ages were to judge of his work:
cc-acp d j n2 vbdr p-acp n1 pp-f po31 n1:
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Thus all we do, we do to Eternity, at the Day of Judgement it will be all revived:
Thus all we do, we do to Eternity, At the Day of Judgement it will be all revived:
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882
thy sinnes die not, thy good works die not, all these wil then be mentioned, as if done but to day;
thy Sins die not, thy good works die not, all these will then be mentioned, as if done but to day;
po21 n2 vvb xx, po21 j n2 vvb xx, d d vmb av vbi vvn, c-acp cs vdn p-acp p-acp n1;
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883
So that this is the last Day, wherin all days with the works therein are involved,
So that this is the last Day, wherein all days with the works therein Are involved,
av cst d vbz dt ord n1, c-crq d n2 p-acp dt n2 av vbr vvn,
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884
after this there is no more day of grace, no more Manna will fall, no Angel will descend into the pool;
After this there is no more day of grace, no more Manna will fallen, no Angel will descend into the pool;
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(7) text (DIV1)
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885
the world is then as to this kind of administration put to an end.
the world is then as to this kind of administration put to an end.
dt n1 vbz av c-acp p-acp d n1 pp-f n1 vvn p-acp dt n1.
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886
Secondly, As it is the last Day, so it is a terrible and dreadfull Day, the very name a day of Judgment, Dooms day is enough to strike terrour into us.
Secondly, As it is the last Day, so it is a terrible and dreadful Day, the very name a day of Judgement, Dooms day is enough to strike terror into us.
ord, c-acp pn31 vbz dt ord n1, av pn31 vbz dt j cc j n1, dt j n1 dt n1 pp-f n1, n2 n1 vbz av-d pc-acp vvi n1 p-acp pno12.
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887
Rom. 2. It is called the day of wrath, and the revelation of the righteous Judgment of God; Rom. 2. It is called the day of wrath, and the Revelation of the righteous Judgement of God;
np1 crd pn31 vbz vvn dt n1 pp-f n1, cc dt n1 pp-f dt j n1 pp-f np1;
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888
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,
it is terrible in the antecedent Signs as Matthew 24. in the concomitant, in the nature of it, all the secret and evil ways of mankind being to be judged, in the consequent of it,
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889
as appears in that sentence, Depart ye cursed; and it must needs be terrible, because the Judge will then set himself to appear terribly,
as appears in that sentence, Depart you cursed; and it must needs be terrible, Because the Judge will then Set himself to appear terribly,
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890
so that all the terrour and dread God can put forth, will then be manifested;
so that all the terror and dread God can put forth, will then be manifested;
av cst d dt n1 cc n1 np1 vmb vvi av, vmb av vbi vvn;
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and this maketh the Scripture represent it by all those expressions, which may make it formidable;
and this makes the Scripture represent it by all those expressions, which may make it formidable;
cc d vvz dt n1 vvi pn31 p-acp d d n2, r-crq vmb vvi pn31 j;
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892
And certainly, if the report of it be so dreadful, what will the Day it self be? Then every wicked man will say,
And Certainly, if the report of it be so dreadful, what will the Day it self be? Then every wicked man will say,
cc av-j, cs dt n1 pp-f pn31 vbb av j, q-crq vmb dt n1 pn31 n1 vbi? cs d j n1 vmb vvi,
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893
as the Queen of Sheba, concerning Solomon, That she had heard was nothing to what she did see;
as the Queen of Sheba, Concerning Solomon, That she had herd was nothing to what she did see;
c-acp dt n1 pp-f np1, vvg np1, cst pns31 vhd vvn vbds pix p-acp r-crq pns31 vdd vvi;
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894
Hence also the wicked are brought in, gnashing of their teeth, and crying to mountains and to hils for to cover them;
Hence also the wicked Are brought in, gnashing of their teeth, and crying to Mountains and to hills for to cover them;
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895
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,
This will be the more terrible, not only Because all external objects will be horrid and doleful sights, viZ. The world on fire, the wicked roaring and yelling,
d vmb vbi dt av-dc j, xx av-j c-acp d j n2 vmb vbi j cc j n2, fw-la. dt n1 p-acp n1, dt j n-vvg cc vvg,
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896
but because God will then fill the hearts of men with terrour and trembling, their spirits will be prepared for it;
but Because God will then fill the hearts of men with terror and trembling, their spirits will be prepared for it;
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897
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;
What is the reason that now the Thought of this Day does not astonish thee, does not make thee a Magor-missabib, Fear and terror round about? but Because thy heart is a stone, God does not make it sensible and apprehensive;
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898
but at that Day, as the spirits of the just shall be perfected and raised up to love God,
but At that Day, as the spirits of the just shall be perfected and raised up to love God,
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899
and to delight in him more then ever:
and to delight in him more then ever:
cc pc-acp vvi p-acp pno31 av-dc cs av:
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900
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;
So the spirits of wicked men will be more enlarged to receive horror, they will be made more capacious of terror than now they Are;
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901
though now under these truths, thou art like Jobs Leviathan, that dost laugh at the spear,
though now under these truths, thou art like Jobs Leviathan, that dost laugh At the spear,
c-acp av p-acp d n2, pns21 vb2r j n2 np1, d vd2 vvi p-acp dt n1,
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902
and we seem but as bablers, telling you the Poets f•bles of the Stygian lake, and the hellish furies,
and we seem but as babblers, telling you the Poets f•bles of the Stygian lake, and the hellish furies,
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903
yet when this Day cometh indeed, madness and horrour will fill thy heart whether it will or no;
yet when this Day comes indeed, madness and horror will fill thy heart whither it will or no;
av c-crq d n1 vvz av, n1 cc n1 vmb vvi po21 n1 cs pn31 vmb cc uh-dx;
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904
Above is horrour, if thou lookest to Christ the Judge; About thee is terrour, the Devils ready to take thee to an eternal prison;
Above is horror, if thou Lookest to christ the Judge; About thee is terror, the Devils ready to take thee to an Eternal prison;
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905
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;
Below is horror, hell opening its Mouth to swallow thee up in those flames; and within thee is the greatest horror, there is the gnawing worm which never Dieth;
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906
Think then of sinne, look upon thy lusts, as thou wouldst then at that Day;
Think then of sin, look upon thy Lustiest, as thou Wouldst then At that Day;
vvb av pp-f n1, vvb p-acp po21 n2, c-acp pns21 vmd2 av p-acp d n1;
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907
Would I do as I do, if I were at Gods Tribunal, if I were arraigned at that dreadful Day?
Would I do as I do, if I were At God's Tribunal, if I were arraigned At that dreadful Day?
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908
Thirdly, It is a wonderfull Day, a Day wherein there are nothing but miracles upon miracles, and wonders upon wonders:
Thirdly, It is a wonderful Day, a Day wherein there Are nothing but Miracles upon Miracles, and wonders upon wonders:
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909
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;
Insomuch that we need a divine faith in this Article, as well as in any other, Prorsus incredibile quia impossibile, as Tertullian of Christ Incarnation;
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910
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 Quomodo essentiale, and a Quomodo accidentale in every main point of Divinity;
The Scripture tells us, such a Day will be, and we must not be curious Quomodists, saying, Quomodo, How can it be? There is a Quomodo essential, and a Quomodo accidental in every main point of Divinity;
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911
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;
The essential Quomodo we Are to inquire After, that is, Whither the thing be or no? But for the accidental it is good to satisfy our selves with that of Gregory, He that in God's doings does not invenire rationem facti, may Easily in Seipso invenire rationem cur non inveniat;
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912
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,
yet let us instance in Some of those Miracles At that wonderful Day; What a wonder is it that all the Persons, who ever were in the world,
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913
though their bodies have consumed so many wayes, yea eaten it may be by other creatures,
though their bodies have consumed so many ways, yea eaten it may be by other creatures,
cs po32 n2 vhb vvn av d n2, uh vvn pn31 vmb vbi p-acp j-jn n2,
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914
yea it may be by some Cannibals or savage men, yet all those very bodies rise again,
yea it may be by Some Cannibals or savage men, yet all those very bodies rise again,
uh pn31 vmb vbi p-acp d n2 cc j-jn n2, av d d j n2 vvb av,
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915
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.
and the same Individu Persons appear before God? This corruptible, (Says Paul) cutem tangens, as Tertullian. This is so great a miracle, that the Philosophers derided it.
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916
Another wonder is, that all the millions and infinite millions of persons should be gathered into one place;
another wonder is, that all the millions and infinite millions of Persons should be gathered into one place;
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917
As for those who say, it will be the valley of Jehosaphat, with their conceits thereupon, we leave it as a curiosity.
As for those who say, it will be the valley of Jehoshaphat, with their conceits thereupon, we leave it as a curiosity.
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918
This is wonderful, that all the persons which ever lived in all Ages (Infants not excepted,
This is wondered, that all the Persons which ever lived in all Ages (Infants not excepted,
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919
for they must rise up to be judged) should all be convened together.
for they must rise up to be judged) should all be convened together.
c-acp pns32 vmb vvi a-acp pc-acp vbi vvn) vmd d vbi vvn av.
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920
A third wonder is, Christs audible voice to speak in the ears of all the world,
A third wonder is, Christ audible voice to speak in the ears of all the world,
dt ord n1 vbz, npg1 j n1 pc-acp vvi p-acp dt n2 pp-f d dt n1,
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921
and in such a bodily manner to pronounce his Sentence of condemnation:
and in such a bodily manner to pronounce his Sentence of condemnation:
cc p-acp d dt j n1 pc-acp vvi po31 n1 pp-f n1:
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922
Some indeed have thought there will be no audible pronunciation by Christ, but that shall only be mental in every mans conscience;
some indeed have Thought there will be no audible pronunciation by christ, but that shall only be mental in every men conscience;
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923
but we must not depart from the Letter of the Scripture, unless necessity compel;
but we must not depart from the letter of the Scripture, unless necessity compel;
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924
As for the Dispute about the Trump, whether it be a material one, as also the fire,
As for the Dispute about the Trump, whither it be a material one, as also the fire,
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925
yea and hell it self be a place and material, these are here impertinent.
yea and hell it self be a place and material, these Are Here impertinent.
uh cc n1 pn31 n1 vbi dt n1 cc j-jn, d vbr av j.
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926
Lastly, what 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,
Lastly, what a wonder is this, that upon the pronunciation of departing to hell, every one shall obey, the conscience of every one shall yield to it, that they cannot withstand the sentence of God? you would think they would rather be torn in Pieces,
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927
then depart into fire, but they must do it.
then depart into fire, but they must do it.
av vvb p-acp n1, cc-acp pns32 vmb vdi pn31.
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928
Fourthly, It is an uncertain Day in respect of our knowledge, though certain that it shall be;
Fourthly, It is an uncertain Day in respect of our knowledge, though certain that it shall be;
ord, pn31 vbz dt j n1 p-acp n1 pp-f po12 n1, cs j cst pn31 vmb vbi;
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929
that this Day and hour cannot be known by any man, is plain from what our Saviour speaks, who saith, Neither men, nor Angels,
that this Day and hour cannot be known by any man, is plain from what our Saviour speaks, who Says, Neither men, nor Angels,
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930
nor the Son of man, as man, knoweth it: nor the Son of man, as man, Knoweth it:
ccx dt n1 pp-f n1, c-acp n1, vvz pn31:
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931
Therefore the opinion of some is very absurd, who have concluded the time of this Day may be known,
Therefore the opinion of Some is very absurd, who have concluded the time of this Day may be known,
av dt n1 pp-f d vbz av j, q-crq vhb vvn dt n1 pp-f d n1 vmb vbi vvn,
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932
but the event hath to some proved their opinion a lie.
but the event hath to Some proved their opinion a lie.
cc-acp dt n1 vhz p-acp d vvd po32 n1 dt n1.
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933
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;
In the Apostles days, Some pretended Revelations from the Spirit about the Day, and in these later days, Some deluded Persons have in Some places run up and down, making an horrid and doleful noise, crying out, repent, repent, Because the Day of Judgement is come;
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934
Yea, some vain and ridiculous Astrologers, who use to foretell other mens conditions, and yet never know what shall befall themselves,
Yea, Some vain and ridiculous Astrologers, who use to foretell other men's conditions, and yet never know what shall befall themselves,
uh, d j cc j n2, r-crq vvb pc-acp vvi j-jn ng2 n2, cc av av-x vvb r-crq vmb vvi px32,
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935
as they have thoughts that Noah 's floud, and Christs birth might have been foretold by the Stars,
as they have thoughts that Noah is flood, and Christ birth might have been foretold by the Stars,
c-acp pns32 vhb n2 cst np1 vbz n1, cc npg1 n1 vmd vhb vbn vvn p-acp dt n2,
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936
Nay some have blasphemously said, That Christ wrought such miracles, because he was born under such a Constellation:
Nay Some have blasphemously said, That christ wrought such Miracles, Because he was born under such a Constellation:
uh-x d vhb av-j vvn, cst np1 vvd d n2, c-acp pns31 vbds vvn p-acp d dt n1:
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937
So these do conclude, that by the Stars we may know the time of the Day of Judgement;
So these do conclude, that by the Stars we may know the time of the Day of Judgement;
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938
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,
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 Sobrium Divines,
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939
though they say the time cannot exactly be determined, yet think it is not farre off,
though they say the time cannot exactly be determined, yet think it is not Far off,
cs pns32 vvb dt n1 vmbx av-j vbi vvn, av vvb pn31 vbz xx av-j a-acp,
(7) text (DIV1)
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yea from this year and forwards, they look for mighty alterations in the world;
yea from this year and forward, they look for mighty alterations in the world;
uh p-acp d n1 cc av-j, pns32 vvb p-acp j n2 p-acp dt n1;
(7) text (DIV1)
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so that they think it not improbable, that some now living may not die till these things be.
so that they think it not improbable, that Some now living may not die till these things be.
av cst pns32 vvb pn31 xx j, cst d av vvg vmb xx vvi p-acp d n2 vbi.
(7) text (DIV1)
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But these seem only conjectures, Let us content our selves with this, that it is certain,
But these seem only Conjectures, Let us content our selves with this, that it is certain,
p-acp d vvb av-j n2, vvb pno12 vvi po12 n2 p-acp d, cst pn31 vbz j,
(7) text (DIV1)
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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.
and the time uncertain, that we should not have oil 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.
cc dt n1 j, cst pns12 vmd xx vhi n1 pc-acp vvi p-acp, c-crq dt n1 vbz vvn, cst pns12 vmd xx vvi av p-acp pno31, np1 fw-la fw-la n1, vvb pno11 j av-jc, pns11 vbm xx av j p-acp d n1.
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The Doctrinals thus dispatcht, let us proceed to the practicals;
The Doctrinals thus dispatched, let us proceed to the practicals;
dt n2 av vvn, vvb pno12 vvi p-acp dt n2-j;
(7) text (DIV1)
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for if any Article in Religion hath that blessing upon it, Increase and multiply, I know none more usefull and profitable then this. And
for if any Article in Religion hath that blessing upon it, Increase and multiply, I know none more useful and profitable then this. And
c-acp cs d n1 p-acp n1 vhz d n1 p-acp pn31, n1 cc vvi, pns11 vvb pix av-dc j cc j cs d. cc
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The first Use shall be of Exhortation in general to all.
The First Use shall be of Exhortation in general to all.
dt ord n1 vmb vbi pp-f n1 p-acp n1 p-acp d.
(7) text (DIV1)
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God commandeth every one to Repent, in that he hath appointed a Day wherein he will judge the world.
God commands every one to repent, in that he hath appointed a Day wherein he will judge the world.
np1 vvz d pi p-acp vvb, p-acp cst pns31 vhz vvn dt n1 c-crq pns31 vmb vvi dt n1.
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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,
I shall not encounter with those Heterodox opinionists, who think it is too Legal, and not becoming a Gospel ministry to preach of this dreadful Subject,
pns11 vmb xx vvi p-acp d n1 n2, r-crq vvb pn31 vbz av j, cc xx vvg dt n1 pc-acp vvi pp-f d j n-jn,
(7) text (DIV1)
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as if these Arguments did not belong to an Evangelical spirit, for Christ was then a Legal preacher,
as if these Arguments did not belong to an Evangelical Spirit, for christ was then a Legal preacher,
c-acp cs d n2 vdd xx vvi p-acp dt np1 n1, c-acp np1 vbds av dt j n1,
(7) text (DIV1)
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950
and Paul, who doth so often treat on this subject.
and Paul, who does so often Treat on this Subject.
cc np1, q-crq vdz av av vvi p-acp d n-jn.
(7) text (DIV1)
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951
Indeed we may see the goodness and love of God in this, that he doth threaten with Hell, with the Day of Judgement;
Indeed we may see the Goodness and love of God in this, that he does threaten with Hell, with the Day of Judgement;
np1 pns12 vmb vvi dt n1 cc n1 pp-f np1 p-acp d, cst pns31 vdz vvi p-acp n1, p-acp dt n1 pp-f n1;
(7) text (DIV1)
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952
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,
For why does 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,
c-acp q-crq vdz pns31 av vvi p-acp pn31, cc-acp pc-acp vhi pno21 vvi p-acp pn31? a-acp pns31 vvd dt j-vvg n1 p-acp n1 pc-acp vvi np1 av pp-f n1,
(7) text (DIV1)
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953
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;
but now he lifts up this fiery Sword in mercy to keep thee out of hell, he threatens thee with the Day of Judgement, that it may be a Day of Redemption to thee;
cc-acp av pns31 vvz a-acp d j n1 p-acp n1 pc-acp vvi pno21 av pp-f n1, pns31 vvz pno21 p-acp dt n1 pp-f n1, cst pn31 vmb vbi dt n1 pp-f n1 p-acp pno21;
(7) text (DIV1)
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How inexcusable then art thou (oh sinful man) who believest such a Day,
How inexcusable then art thou (o sinful man) who Believest such a Day,
c-crq j av vb2r pns21 (uh j n1) r-crq vv2 d dt n1,
(7) text (DIV1)
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and yet dost not repent before it be too late? What pleasure or sweetness wilt thou then finde in thy lusts,
and yet dost not Repent before it be too late? What pleasure or sweetness wilt thou then find in thy Lustiest,
cc av vd2 xx vvi p-acp pn31 vbb av j? q-crq n1 cc n1 vm2 pns21 av vvi p-acp po21 n2,
(7) text (DIV1)
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when thou shalt say with Jonathan, I have tasted a little honey, and I must die, I have had a little pleasure of sin,
when thou shalt say with Johnathan, I have tasted a little honey, and I must die, I have had a little pleasure of since,
c-crq pns21 vm2 vvi p-acp np1, pns11 vhb vvn dt j n1, cc pns11 vmb vvi, pns11 vhb vhn dt j n1 pp-f n1,
(7) text (DIV1)
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957
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.
and now I must for ever be damned? Nebuchadnezzar erected a golden Image with this terrible Commination, That whosoever would not fallen down and worship it, should be cast into the fiery furnace.
cc av pns11 vmb p-acp av vbi vvn? np1 vvd dt j n1 p-acp d j n1, cst r-crq vmd xx vvi a-acp cc vvi pn31, vmd vbi vvn p-acp dt j n1.
(7) text (DIV1)
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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:
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 doe any thing:
av d vbds av j p-acp d crd, cst cs pn31 vbdr crd cc crd, pc-acp vbdr pi cst vdd vvi, dt n1 pp-f dt j n1 vvd pno32 n1 d n1:
(7) text (DIV1)
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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 thy former lusts? Descendamus in infernum viventes, ne descendamus morientes, Be not so enslaved to the Devil,
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 ways? Shall not this make thee with bitterness bewail thy former Lustiest? Descendamus in infernum viventes, ne Descendamus Morientes, Be not so enslaved to the devil,
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(7) text (DIV1)
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960
as to say, Give me my pleasures, my profits to day, though to morrow I be in the grave, I be in hell.
as to say, Give me my pleasures, my profits to day, though to morrow I be in the grave, I be in hell.
c-acp pc-acp vvi, vvb pno11 po11 n2, po11 n2 p-acp n1, cs p-acp n1 pns11 vbb p-acp dt n1, pns11 vbb p-acp n1.
(7) text (DIV1)
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NONLATINALPHABET, was a wicked speech in Chrysostom 's time, which he zealously inveighed against;
, was a wicked speech in Chrysostom is time, which he zealously inveighed against;
, vbds dt j n1 p-acp np1 vbz n1, r-crq pns31 av-j vvd p-acp;
(7) text (DIV1)
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yet is it not still the voice of every prophane man, Give me that which is sweet or pleasant,
yet is it not still the voice of every profane man, Give me that which is sweet or pleasant,
av vbz pn31 xx av dt n1 pp-f d j n1, vvb pno11 d r-crq vbz j cc j,
(7) text (DIV1)
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963
though it choak me? But more (particularly) because of this Day of Judgement, take heed in these respects:
though it choke me? But more (particularly) Because of this Day of Judgement, take heed in these respects:
cs pn31 vvb pno11? p-acp n1 (av-j) c-acp pp-f d n1 pp-f n1, vvb n1 p-acp d n2:
(7) text (DIV1)
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1. Beware of living in secret sins, secret uncleanness, secret lying, bribing, or unjust wayes,
1. Beware of living in secret Sins, secret uncleanness, secret lying, bribing, or unjust ways,
crd vvb pp-f vvg p-acp j-jn n2, j-jn n1, j-jn vvg, vvg, cc j n2,
(7) text (DIV1)
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for this will be the eminent work of the Day of Judgement, to bring all secret things to light;
for this will be the eminent work of the Day of Judgement, to bring all secret things to Light;
p-acp d vmb vbi dt j n1 pp-f dt n1 pp-f n1, pc-acp vvi d j-jn n2 pc-acp vvi;
(7) text (DIV1)
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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:
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:
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(7) text (DIV1)
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That will be the Day when those sins, which no neighbour, no wife, no friend in the world knows, shall be discovered and judged;
That will be the Day when those Sins, which no neighbour, no wife, no friend in the world knows, shall be discovered and judged;
cst vmb vbi dt n1 c-crq d n2, r-crq dx n1, dx n1, dx n1 p-acp dt n1 vvz, vmb vbi vvn cc vvn;
(7) text (DIV1)
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Whatsoever is said, or done, in secret, shall be preacht upon the house-top. Whoremongers and adulterers God will judge. Whatsoever is said, or done, in secret, shall be preached upon the housetop. Whoremongers and Adulterers God will judge.
r-crq vbz vvn, cc vdn, p-acp j-jn, vmb vbi vvd p-acp dt n1. n2 cc n2 np1 vmb vvi.
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Why will God judge them? Because such sins are so secretly committed, that the Magistrate cannot punish them.
Why will God judge them? Because such Sins Are so secretly committed, that the Magistrate cannot Punish them.
q-crq vmb np1 vvi pno32? p-acp d n2 vbr av av-jn vvn, cst dt n1 vmbx vvi pno32.
(7) text (DIV1)
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970
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,
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,
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(7) text (DIV1)
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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.
yet thou Wouldst with Joseph say, How can I do this and sin against God? The more craft, subtlety and secrecy there is in a sin, the greater is thy wickedness, as appears joshua 7.9. That wedge of gold was a tongue indeed, as the word signifies.
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(7) text (DIV1)
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Sometimes even in this life, God judgeth secret sins to make them confess them, and bring them to light,
Sometime even in this life, God Judgeth secret Sins to make them confess them, and bring them to Light,
av av p-acp d n1, np1 vvz j-jn n2 pc-acp vvi pno32 vvi pno32, cc vvi pno32 pc-acp vvi,
(7) text (DIV1)
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how much rather at that great Day. Prov. 5.14.
how much rather At that great Day. Curae 5.14.
c-crq d av-c p-acp cst j n1. np1 crd.
(7) text (DIV1)
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2. Because of this Day of Judgement, take heed of accounting any sins little, as if they were venial,
2. Because of this Day of Judgement, take heed of accounting any Sins little, as if they were venial,
crd p-acp pp-f d n1 pp-f n1, vvb n1 pp-f vvg d n2 j, c-acp cs pns32 vbdr j,
(7) text (DIV1)
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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.
for At this great Day, even those shall be judged, as well as the greatest, Matthew 12.36. We must give an account of every idle word At the Day of Judgement.
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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;
It is true, some learned men, Because of the Context, do positively determine, That the idle word is no less than the since against the holy Ghost;
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but more probably our Saviour argueth from the less to the greater:
but more probably our Saviour argue from the less to the greater:
cc-acp av-dc av-j po12 n1 vvz p-acp dt av-dc p-acp dt jc:
(7) text (DIV1)
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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,
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,
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(7) text (DIV1)
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when they endeavour to abstain from idle thoughts and idle words, that they dare not give themselves that licence which others take,
when they endeavour to abstain from idle thoughts and idle words, that they Dare not give themselves that licence which Others take,
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(7) text (DIV1)
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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 these Are indictable as well as great Sins; an idle word will damn thee as well as sinful actions, if not repented of;
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(7) text (DIV1)
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For what are the apostate Angels adjudged to eternal torments, and reserved in those chains of darkness? Was it for any more than proud thoughts,
For what Are the apostate Angels adjudged to Eternal torments, and reserved in those chains of darkness? Was it for any more than proud thoughts,
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(7) text (DIV1)
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and the very first also? There cannot be any little sinne, no more than a little God,
and the very First also? There cannot be any little sin, no more than a little God,
cc dt av ord av? pc-acp vmbx vbi d j n1, av-dx dc cs dt j np1,
(7) text (DIV1)
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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;
or a little hell, or a little damnation, in Some sense; Future Judicium est, & ••ucides, said a devout Ancient, to one whom he saw laughing;
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(7) text (DIV1)
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If a man should have no other sinne, but an idle word, or an idle thought,
If a man should have no other sin, but an idle word, or an idle Thought,
cs dt n1 vmd vhi dx j-jn n1, cc-acp dt j n1, cc dt j n1,
(7) text (DIV1)
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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:
yet At the Day of Judgement this would eternally cast him, for this needs the blood of christ to wash it away, as well as other Sins:
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(7) text (DIV1)
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But wo, and a thousand times wo to us, because of this Day;
But woe, and a thousand times woe to us, Because of this Day;
cc-acp n1, cc dt crd n2 n1 p-acp pno12, c-acp pp-f d n1;
(7) text (DIV1)
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987
For what are all our Feastings? What are all our meals, but so many idle words? What are all our meetings, our companyings together,
For what Are all our Feastings? What Are all our meals, but so many idle words? What Are all our meetings, our companyings together,
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(7) text (DIV1)
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988
but so many idle words?
but so many idle words?
cc-acp av d j n2?
(7) text (DIV1)
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989
3. Because of this Day of Judgement, therefore in a particular manner take heed of sins of omission;
3. Because of this Day of Judgement, Therefore in a particular manner take heed of Sins of omission;
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(7) text (DIV1)
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Do not bless thy self with a privative Righteousness, Lord, I bless thee I am no drunkard, no extortioner, nor like this Publican;
Do not bless thy self with a privative Righteousness, Lord, I bless thee I am no drunkard, no extortioner, nor like this Publican;
vdb xx vvi po21 n1 p-acp dt j n1, n1, pns11 vvb pno21 pns11 vbm dx n1, dx n1, ccx av-j d n1;
(7) text (DIV1)
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991
It is not a Negative, but a Positive Holiness which this Day will enquire after.
It is not a Negative, but a Positive Holiness which this Day will inquire After.
pn31 vbz xx dt j-jn, cc-acp dt j n1 r-crq d n1 vmb vvi a-acp.
(7) text (DIV1)
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992
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. all is for omission;
Thus you may read of that solemn process At the Day of Judgement, Ma•th. 25.42, 43. I was in prison, and you visited me not, etc. all is for omission;
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(7) text (DIV1)
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993
It's not for sins committed, you robbed me, defrauded me, you persecuted me, you put me into prison,
It's not for Sins committed, you robbed me, defrauded me, you persecuted me, you put me into prison,
pn31|vbz xx p-acp n2 vvn, pn22 vvd pno11, vvd pno11, pn22 vvn pno11, pn22 vvd pno11 p-acp n1,
(7) text (DIV1)
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994
but the omission of what they should have done, was that which did condemn them.
but the omission of what they should have done, was that which did condemn them.
cc-acp dt n1 pp-f r-crq pns32 vmd vhi vdn, vbds d r-crq vdd vvi pno32.
(7) text (DIV1)
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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,
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 Sins? thou comfortest thy self,
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(7) text (DIV1)
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996
because thou art none of the gross positive sinners in the world;
Because thou art none of the gross positive Sinners in the world;
c-acp pns21 vb2r pix pp-f dt j j n2 p-acp dt n1;
(7) text (DIV1)
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997
but what confusion will fall upon thee, when God shall enquire about thy omissions? Thou dost not curse or swear,
but what confusion will fallen upon thee, when God shall inquire about thy omissions? Thou dost not curse or swear,
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(7) text (DIV1)
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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:
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 mere Negative Christian, thou dost not reprove sin, thou dost not Punish sin, thou art not zealous for the holy ways of God:
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Oh consider, this not doing will damn thee, as well as sinful doing, and in this God will make special enquiry;
O Consider, this not doing will damn thee, as well as sinful doing, and in this God will make special enquiry;
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How many Talents hath God given thee, and thou hast not improved them? How many blessed advantages for good have been vouchsaft,
How many Talents hath God given thee, and thou hast not improved them? How many blessed advantages for good have been vouchsafed,
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and thou hast omitted them? as Divines say, Plures sunt gratiae privativae, quam positivae, so Plura sunt peceata privativa quam positiva.
and thou hast omitted them? as Divines say, Plures sunt Gratiae privativae, quam positivae, so Plura sunt peceata Privative quam positiva.
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4. Because there is a Day of Judgement, take heed of Hypocrisie, of carnal and corrupt Ends in the professing of Christs way,
4. Because there is a Day of Judgement, take heed of Hypocrisy, of carnal and corrupt Ends in the professing of Christ Way,
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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,
for that Day will especially bring the Jehu's, and the Judases to Light, who though they may for a season do the will of God,
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yet because not for Gods sake, not upon pure and righteous motives, therefore the great work of that Day will be to unmask such, 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, NONLATINALPHABET, we must be thorowly made manifest and transparent;
yet Because not for God's sake, not upon pure and righteous motives, Therefore the great work of that Day will be to unmask such, 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 Judgement seat of christ,, we must be thoroughly made manifest and transparent;
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Now it is hardly known who is an hypocrite, and who is sincere, who is truly for God,
Now it is hardly known who is an hypocrite, and who is sincere, who is truly for God,
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and who in pretence only, who is NONLATINALPHABET, and who is NONLATINALPHABET, but then the counsels and thoughts of the heart will be disclosed.
and who in pretence only, who is, and who is, but then the Counsels and thoughts of the heart will be disclosed.
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That is remarkable, 1 Cor. 4.5. Paul did not matter other mens judgements, yea he did not 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;
That is remarkable, 1 Cor. 4.5. Paul did not matter other men's Judgments, yea he did not judge himself, Because the Day of Judgement will find out more evil, more hypocrisy, more sinfulness than ever we Thought of. Isaiah 3•. 14. The Hypocrites Are surprised 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;
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Hence the expression for an heavy damnation, is to have a portion with the hypocrites, Matth. 24.51.
Hence the expression for an heavy damnation, is to have a portion with the Hypocrites, Matthew 24.51.
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It was the speech of that famous Oratour for the Heathens, Symachus, pleading for the Liberty of the Heathenish Idolatry, 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;
It was the speech of that famous Orator for the heathens, Symachus, pleading for the Liberty of the Heathenish Idolatry, when urged to become a Christian, in a scoffing manner, Fac me Bishop Romanum, & Ero Christian, are not many too real, what this Heathen was in pretence? Help me to profit, to preferment, and I will turn religious;
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but pray thou for truth in the inward parts.
but pray thou for truth in the inward parts.
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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,
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,
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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!
for as these things do increase, so their account will be greater At that Day: O that I had never been a Magistrate, will one say!
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Oh that I had never been a Minister, will another say!
O that I had never been a Minister, will Another say!
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We shall be then as ready to shake off those burdens, as now we are to put them on.
We shall be then as ready to shake off those burdens, as now we Are to put them on.
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Let this therefore satisfie thee, if I have less, my account will be less at that great Day. FINIS.
Let this Therefore satisfy thee, if I have less, my account will be less At that great Day. FINIS.
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