Selected quad for the lemma: judgement_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
judgement_n	according_a	church_n	word_n	2,212	5	4.2793	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86500	The mischeife of mixt communions, fully discussed. All maine arguments on both sides, are largely canvased. Many difficulties demonstratively cleared, as that Judas was not at the Lords Supper, &c. When, and how was the originall of parishes in England. Severall cases of conscience resolved. As in case unworthy ones thrust into the Lords Supper; what single Christians should doe, and what the congregation should doe. A discovery what is the originall, and rise of all these disputes, and how a faire end may be put to all. / By Doctor Nathanael Homes.	Homes, Nathanael, 1599-1678.	1650 (1650)	Wing H2569A; Thomason E607_8; ESTC R205868	24,915	24

enmity to purity So Babylon is put to signifie the same in this 18. of Revel 4. And to come out from Babylon is by the same proportion to separate from polluted worship and worshippers that hate and to their power persecute them that stand for purity And that pollution and those kinds of men are elsewhere then in Babylon You see then a separation commanded Thus we ought to Preach Jer. 15.19 If you take the precious from the vile thou shalt be as my mouth And thus ought yee to practice else why doe you professe purity and pretend to be Gods peculiar people as Malachie 3. T is added therefore in that 15. of Jer. 19. Let them turne to thee but doe not thou turne to them If we Preach otherwise we are not Gods mouth If you practice otherwise you act not like Christs members as we shall shew you presently From the generall of separation let us come to the particular intended I shewed you before in another discourse that there is no shew or faire pretence can be held forth that the Children of Parents whereof neither can be judged to be a Beleever ought to be baptized till the Childe grows up to manifest his own Faith Gen. 17.7 8 9. Acts 2.39 40 41. Acts 16.31 32 33. 1 Cor. 7.14 Now I come to demonstrate that we ought to separate from mixt Communions where good and badd are admitted Those that have not true grace as farr as beleevers of Minister and People can discerne ought not to be admitted those that are to be admitted by the Officers and members of a Church must be as farr as they can judge true members of the true Christ and of his true Church 1 Cor. 10.16 The Cup and Bread are the communion of the body and blood of Christ For we being many are one bread and one body For we are all partakers of THAT ONE BREAD And where the Church is rightly constituted by and according to divine Gospel-institution God is specially with them to give them a spirit of discerning 1 Cor. 2.10 15. By right constitution to give you but a word now I mean A Church of a due matter and forme The matter true regenerated persons as farr Beleevers can judge a man is alive by his breathing and discerne the tree by his fruits Jam. 2.26 the Margin is Breath Mat. 7.16 Forme an agreement making known to one another their Faith and holiness that they will walk together according to the Gospel-rules and examples touching Churches in the use of Ordinances for Gods glory and mutuall edification and in order thereunto to receive none unto the Communion with them but such as are manifested to the generality of them in the judgement of charity to be truely godly Al this is couched in the inscriptions of Pauls Epistles calling the companies of godly ones in those places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gathered or selected Congregations or Churches and Saints 1 Cor. 1.2 2 Cor. 1.1 Gal. 1.2 Ephes 1.1 Phil. 1.1 Colos 1.1 And is amplified in the patterns of Churches Acts 2.41 to the end of the Chapter Acts 4.32 And Paul chargeth it as a duty on all the Brethren of the Church of Corinth to cast out the unworthy person 1 Cor. 5. and therefore by the rule of contraries he that is received in should be so received by the approbation of all but of that more after This keeping out of gracelesse people from the Communion by the Officers and Brethren of a CHURCH is no new Doctrine or practice but ancient so that in the severall ages of the Churches as they lesse or more degenerated we have more or lesse print and footstepps of this left us The very Papists who before the Councill of Trent saith learned Polanus was a true Church though most impure had their shriftings examinations and confessions of people afore they were admitted to their Communions The Episcopall way had it in forme of a Law in their Rubrick for the Administration of the Communion in these words They that intended to partake of the holy Communion should signifie their names AFORE to the Curat and if any of those be an open and notorious evill liver so that the CONGREGATION is OFFENDED or have done any wrong to his NEIGHBOUR by Word or Deed the Curat having knowledge thereof shall call him and advertise him in any wise not to presume to the Lords Table untill he have OPENLY DECLARED himselfe to have TRULY REPENTED and AMENDED his former naughty life that the CONGREGATION may thereby be SATISFIED c And the same order shall the Curate use with those betwixt whom he perceiveth malice c. Not SUFFERING them to be partakers of the Lords Table untill he KNOVV them to be reconciled Or if one be penitent to admit him but not the other remaining obstinate As for the Presbyterial way you know that by their Directory and Laws annexed they must not receive any to the Communion that are ignorant or scandalous or prophane in their conversation The Congregational way goe higher then this viz. by conference by enquiry and by conversation to discerne what breathings and fruits of true grace appeares in a person before the Church admit him to their fellowship and Communions And this is one of the great quarrels of these times that particular Churches of the Congregational way as men think are too precise in their admissions that they must be perswaded there is some grace in a man and that all the Congregation present at his admission must be satisfied that there is nothing to the contrary known to them but that he hath grace Therefore to keep out those from the Communion of whom the contrary to true grace is known may be easily granted it being an evident truth of God You heard before twise out of the New Testament COME OUT from among them add Phil. 3.2 Beware of Doggs Who are they Evil doers and the Concision viz. were not outwardly and therefore likely not inwardly pure How beware Mat. 15.26 The doggs must not eate of the childrens bread And Revel 22.15 the doggs must be WITHOUT What doggs Sorcerers Whoremongers Idolaters and whosoever loveth and maketh a lye Accordingly t is sayd Revel 21. a Chapter that cannot be meant of Heaven as saith Brightman and others every Verse can witnesse in the 27. Vers thus INTO the New Jerusalem that is the reformed Church no uncleane thing or thing that defileth or worketh abomination or maketh a lye shall enter Which way soever we take this new Jerusalem either for a more perfect state of the Church on earth yet to be then hitherto hath been or for an absolute perfect state in the highest heavens sure we can inferr no lesse then that we should conforme to that patterne all we can strive towards perfection Add according to all these places that in the 1 Cor. 5.12 13. The Church and its members are sayd to be WITHIN all others are sayd to be WITHOUT Now conclude from all as

THEE leave there thy gift before the Altar and goe thy way first be reconciled to thy brother and then come and offer thy gift Mark the reason following Vers 24. Least he deale with thee and thou be cast out Surely the New Testament worshipp is as purely to be kept as the Mosaicall And if we must be carefull when we goe to offer to God that the minde of our Brother be cleer and quiet towards us we must also be carefull that our consciences troubled at the sins of our brother which we have against him may be discharged and thereby quieted afore we communicate with him 3. Obs That this Let a man examine c. is spoken to Church-members in Corinth that were Saints and fit matter for a Church that they might receive in a due manner and were not men of evill lives habitually Ad to all that of our Saviour so often repeated Thou shalt love thy neighbor as thy SELFE A mans neighbour is a kinde of selfe Obj. 4 4. They object My neighbours sin is not mine and therefore his sin is upon himselfe not on me if I come prepared to the Communion Answ 1. We have shewed but now thou dost not come prepared if thou lettest thy Brother alone in his sinn 2. Though his personal sin of drunkennesse swearing c. is not communicated to thee by a transmigration of that evil quality in him into thy soule to make thee a drunkard or swearer too like to him yet it becomes the Congregational and Partnership or accessory sin of thee and the Church if thou and they let him alone to goe on in his sin and the meane while admit him without controll to the Communion When Adam had disobediently eaten of the tree of knowledg of good and evill God would not let him eate of the Sacrament of the tree of life but thrust Adam out of Paradise Adam and Eve both must be soundly schooled unto repentance afore they shall have any Sacrament allowed them or types of sacrifices importing the same thing And so in the New Testament the Church of Corinth must cast out the incestuous person and must not eate with an inordinate brother so long as unreformed because mark the reason to the point in hand if they do they all the whole lump is levened and soured His sin became the sin some how of the rest of the Communicants If a member of a Corporation or Company be unjust contrary to the Lawes of that Corporation or Company though they doe not the same injustice yet t is their injustice not to punish that member 3. Thou that lettest thy brother alone in his sin dost contract a particular sin to thy selfe namely the sin of hating thy Brother Levit. 19.17 Thou shalt not HATE thy Brother IN THINE HEART Thou shalt IN ANY WISE rebuke thy neighbour and not suffer sin upon him 1. Thou dost hate him in not loving him so as to reprove him So this Text makes that love and hate immediate contraries 2. He growing bad if thou be good thou canst not but hate him in his evill way and this hate is because thou dost suffer his sin upon him as t is plain also in the Text. 3. Hereupon secretly thou dost hate him and so as to vilifie him behinde his back as the phrase In thine heart signifies as Gen. 37.41 Esau sayd in his heart that is in secret and all because thou hast not done thy duty in reproving him 4. Giving consent to receive into a Church office or into the Church as a member such as are unworthy if but through rashnesse and suddennesse of admission before thorough means and tryals be used to know such is a partaking of their sins that are so admitted 1 Tim. 5.20 21 22. Them that sin rebuke c. I charge thee observe these c. Without preferring one afore another Lay hands SUDDENLY on no man neither be partakers of other mens sins The Prophet Ezekiel chargeth on them that doe not reprove their Brother more then sin namely judgement also Ezek. 3.20 When a RIGHTEOUS man doth turne from his RIGHTEOUSNES and commit iniquity c. he shall dye because thou hast not given him warning he shall dye in his sin c. but his blood will I require at thy hands You heard afore rebuking is injoyned People as well as Ministers Obj. 5. Ob. The theefe repented at last and an evill liver in his now comming to the Communion signifies for ought I know that he doth repent Ans 1. The theefe doth not repent by comming to an Ordinance of God therefore this Objection is impertinently urged 2. He is now under an heavy judgement of God which usually more workes on the wicked then single Ordinances therefore this Objection doth not suite with the point in hand 3. Here is God making known to us that the theefe repented at last yea the gracious words and confessions of the theefe of his sin and his justifying of Christ shew as much But the dumb comming of a wicked man to the Communion doth no more shew that he repents then Judas his comming to the last to Christs Sermons and Passover did shew that he repented of his covetous and trayterous heart 3. By this Objection we should stil conceive a wicked man to repent at every Communion though between Communions he lives wickedly all his life long and so never any Church discipline should be executed upon him but Christs discipline be layd aside and never used 4. This of the theefe is but an example which is an inartificial and insufficient argument and t is but one example of that kinde from the beginning of the world never the like to be again as there was to be but one Christ and to suffer but once on the Crosse and that once to shew his power in that his lowest humiliation to forgive the theefe on the Crosse 5. But we have an evident rule to goe by set down for us by Christ how to deale with one that goes on in his sins and not for us to goe by guess that when he comes to an Ordinance a Communion c. he then repents The rule is Matth. 18.15 If thy brother shall trespasse against thee goe and tell him his fault between thee and him ALONE if he shall hear thee thou hast GAINED THY BROTHER see by this an hearing to obey and reforme is here meant If he will not heare thee Greek to neglect what he heares take with thee one or two more that in the mouth of two or three witnesses every word may be established And if he shall neglect to heare them the same Greek word still tell it unto the Church But if he neglect to heare the Church the same Greek word let him be unto thee an Heathen or Publican See a man that walkes disorderly is not to be trusted for ought this Text allows not one time after any one sees his sin but that one Brother or Sister must goe tel him of