Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	justification_n	law_n	work_n	3,179	5	6.5237	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77851	A treatise of self-judging, in order to the worthy receiving of the Lords Supper. Together with a sermon of the generall day of judgement. / By Anthony Burgesse pastor of Sutton-Coldfield in Warwickshire.	Burgess, Anthony, d. 1664.; Burgess, Anthony, d. 1664. Demonstration of the day of judgement against atheists & hereticks.; England and Wales. Parliament.	1658 (1658)	Wing B5661; Thomason E1904_1; ESTC R209997	46,977	246

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 Hooker in his Posthumus bookes of Ecclesiasticall Poli● sixth Booke pag. 57. doth affirme that by the Church of England Every noto●ious offender was to be kept from that ordinance and which is remarkable that all Ministers had equally power to do it The Socinians do highly presse the casting out of all evill persons and condemne the Evangelicall Churches for remissnesse therein yea Erastus one of the first that troubled the Church about the admission of persons to the Sacrament doth yet often professe that he onely understands such sinners to be admitted as publickly repent of their sinnes and promise amendment He maketh it a great injury done to him as if his opinion were that all who name themselves Christians yea though neither willing nor thinking to depart from their evill wayes were to be admitmitted therefore professeth he so disputeth of these points as that he would have the custome of their Church observed Erast Contr Thes lib. 6. cap. 2. And he speaketh expressly against the promiscuous admission of all without any examination It is an injury and a calumny he saith to charge that opinion on him lib. 6. pag. 34. Certainly these thunderbolts of Paul have made deep impressions upon mens hearts though otherwise not willing to be affected with much strictnesse herein 8. We may observe it is a blessed and happy thing that Paul did thus by the Spirit of God inlarge himselfe about the institution of this ordinance for although three Evangelists relate the institution of it John onely omitting it yet Paul instead of a fourth Evangelist doth with much inlargement make mention of it for who could have gathered such conclusions as Paul did from the meer institution had not the Spirit of God immediatly guided him so that these very sins of the Corinthians we may as the ancient Adams sin call them felices culpae for their corruptions gave occasion to Paul for such a large and pithy amplification about it And therefore as it was a mercy to the Church that many heresies arose even in the Apostles daies which made them speake so distinctly and clearely against them as about Justification by the works of the Law c. Yea the doubtings of the Apostles in many particulars is the cause why we doe not doubt now about the same things Which made one say Plus debeo Thomae dubitanti quam Petro credenti I owe more to Thomas doubting then Peter believing As I say the event of such heresies or doubts was in mercy to the Church so disorders and corruption in the Discipline of the Church did provoke the Apostle to speake so much about this ordinance as he doth And it was Casaubons good wish that men had been more industrious to bring in the Primitive good order in Church-discipline then subtilly to dispute without Scripture-light in many controversal points this would have bin more acceptable to God Exer. 16. pag. 396. Lastly Observe amongst the many arguments for our right approaching this in my text is none of the meanest wherein we may consider First the duty supposed with the object of it if we would judge our selves what the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth imply will appear in the doctrine Grotius thinketh this place may not unfitly be expoūded of their publick Church-censures as if the Apostles meaning were if you had godly discipline this were faithfully put in order this would prevent Gods judgments for he thinketh by the severall factions that were the discipline of the Church lay prostrate but I will go in the most generall interpretation of it and so the words may be considered either in the Thesi as a Theologicall Aphorisme That self-judging will prevent Gods judging of us in all cases or else in Hypothesi in the particular as it doth relate to the Sacrament Hence Erasmus renders it in the past sence If we had judged our selves we had not been judged of the Lord. I shall take in both these considerations Secondly There is the benefit proposed or discovered upon our self-judging we should not be judged The Apostle speaketh here of believers as well as wicked men yea chiefly of believers because he addeth vers 32. When we are judged we are chasten●d of the Lord that we may not be condemned with the world The world and the godly are directly opposite here are then three doctrines in this text as the naturall off-spring of it First That self-judging preventeth Gods judging Secondly God doth judge even his own people for their sins Thirdly The sins which God judgeth them for are not only morall grosse sins but their ordinance-sins their Sacrament-sins committed against positive institutions For the first He that judgeth himself taketh the way to prevent Gods judging of him What our Saviour saies of judging of others Mat. 7.1 Judge not lest ye be judged is clean contrary here Judge your selves and that severely impartially else God will judge you You see there must be judging if you do not judge your selves here God will judge hereafter if here be not a judgement of discussion in hell there will be a judgement of condemnation This self-judging it is the marrow and soul of all Christianity for want of this it is that there are so many hypocrites and Apostates in Religion for want of this that there are so many Pharisaicall and self-righteous men If this duty were more practised there would be more truth and sincerity in the waies of godliness so that in this very thing the prophane and the godly man part the Pharisee and the true believer are divided the hypo●rite and the true Saint differ they may both pray they may both abound in gifts and inlargements they may both be frequent in the Ordinances but the one judgeth himself and the other doth not or cannot or dare not he is afraid to search into himself so that this is a duty required of us in our whole life but especially upon some extraordinary occasions as here in this Sacramentall Administration Had Jehu judged himself had Judas judged himself they had not been such scandals in Religion But let us rip up as it were and discover this great and weighty duty of self-judging and herein we are to know that many things are antecedent to it some things constituent of it some things concomitant of it and some things consequent from it and all these manifested will make us able to judge of this self-judging What things are antecedent to self-judging To the Antecedent or introductory things we referre these particulars 1. A man must erect a tribunal and barre as it were in his own heart and assume to himself a superiority and dominion as it were over himself for thus all judgement is exercised