and fell down before Images worshipping of them so say horrour taketh hold of me to think how prophanely and irreverently I once approached to this Table 2. Judge thy self because of the special grace and favour vouchsafed to the fit guest the more thou judgest thy self Gods love will be the moâ—e welcom to thee As the Centurion judged himself unworthy that Christ should come within his roof 3. Judge thy self it may be this may recover the benefit of former Sacraments which was lost Godly men may receive unworthily though in the state of Grace because not in a Proxime preparation and therefore receive the Judgement of Chastisement though not eternal Condemnation Thus Self-judging then may recover the benefit of all by-past Sacraments CHAP. II. Of Gods Judging and punishing his own Children for their sins with the Aggravation and mitigation of them compared with the sins of others 1 COR. 11.31 For if we would judge our selves we should not be judged VVE proceed to the second Doctrine which is very usefull to awaken the Godly and to make them walk with an holy fear not abusing the grace of God and making his love an occasion of sin which is Thâ—t God doth Judge even his own people for their sins Justification and Gospel Grace doth not set Believers in such a secure condition that let them live how they will Gods love will indulge all God will take no notice of their sins to chastise them for them In the Text we have Gods judging of such for although it cannot be thought that all who came irreverently to this Ordinance were truly Godly so on the other side we cannot conclude none were yea it is plain that some of those were truly holy though offending God in their Sacrament-Sins because the Apostle addeth verse 32. When we are judged we are chastened of the Lord that we may not be condemned with the world This then being laid for a foundation it is plain that God judgeth his own people for their sins Now this word Judgement doth imply that God is not only a Father to his People but a Judge also a Fatherly Judge so that although as a Father he be merciful and pittiful yet as a Judge he is severe and will chastise for sin this is notably expressed 1 John 2.12 If any man sin we have an Advocate with the Father Though he be a Father yet we need an Advocate upon our sinning even the Lord Christ Though he is a tender Father yet an Holy Judge also and therefore doth God assume to himself such tempered Relations that his People might have such a tempered and qualified frame of heart that they might rejoyce with trembling that they might love with reverence that though they call on him as a Father yet because he is such a father they are to pass the time of their sojourning here in fear 1 Pet. 1.17 Therefore observe what the Apostle addeth if ye call him Father who without respect of persons judgeth every man if David though a man after his own heart If Solomon though beloved of the Lord do sin against him he will chasten them and make them feel the bitterness of their fins as well as others although alwaies their is a great difference between the afflictions that are upon the Godly for their sins and those which are upon the wicked The woâ—d then in the Text doth suppose a real anger and just displeasure in God against his own people when they offend for to judge is more then to chasten to chasten is commonly made the action of a Father but to judge and to punish the act of a judge yet this latter God doth to his offending people whether it be punishment properly so taken is afterward to be spâ—ken unto we have the like passage 1 Pet. 4.17 The time is come that judgement must begin at the house of God here is judgement and that to Gods house It is true the word judgement even as to judge is used in several senses in the Scripture sometimes for that strict justice of God whereby he will take notice of sin to punish it according to the utmost desert of it Against this David though a godly and justified man doth earnestly deprecate Psal 143.2 Enter not into judgement with thy servant and the reason is full of weight for in thy sight no flesh shall be justified There is no holy man can stand in this judgement if God be only as a Judge and not a Father likewise we are all damned men but at other times judgement is used for mercy and moderation opposite to anger as Jer. 10.24 O Lord correct me but with judgement not in thine anger that is in moderation let my afflictions be medicinal not destructive Aliter secat Chirurgus aliter Lanius he prayeth that God would let no more blood from him then may abate his disease and weaken corruption within him suitable to this is that expression Ier. 30.11 Where God though he threatens the Nations to make a full end of them by his anger yet to Israel he saith I will correct thee in measure or in judgement he would not pour out all his wrath Thus the godly have submitted to Gods rebukes Jeremiah doth not pray to be corrected but it is his concession and resignation If Lord I have provoked thee and thou correct me let it not be in thy anger and hot displeasure for who can indure under that But in my Text to judge and judgement is not taken for moderation or mercy but f r severity and afflictions arising from Gods anger to his people when they have sinned aga nst him Let us lay open the Doctrine and first consider that there are two extream and dangerous errors Two errors to be avoided about this truth and you must carefully avoid both these rocks for first there is the Antinomian erring on the right hand and they do so magnifie the grace of God in justification they do so exalt the love of God in Christ to believers that they say God never seeth any sin in them he is never angry with them he is as well pleased with David in his Adultery as when making his Penitential Psalm as well with Peter denying Christ as when weeping bitterly but certainly this opinion may quickly fall from the head to kill the vitals of all holiness for if God doth not see sin in me why should I see sin in my self And if God be not angry with me for my offences why should I be angry and grieved at my self when I have fallen into any sin so that this opinion doth overthrow all those commands which are made to the godly upon their falls to repent and to recover from their backslidings with brokenness and bitterness of heart As also it chargeth David and Peter with others who have so bitterly bewailed their revolt from God with weakness yea sinfulness troubling and grieving themselves where they ought not According to this Doctrine God never chastiseth
heed in these respects 1. Beware of living in secret sins secret uncleanness secret lying bribing or unjust wayes for this will be the eminent work of the Day of Judgement to bring all secret things to light The Day of Judgement is Judicare malè judicata non judicata those sins which for the secretness the Magistrate cannot judge at the Day of Judgement will then be most eminently and signally judged by God That will be the Day when those sins which no neighbour no wife no friend in the world knows shall be discovered and judged Whatsoever is said or done in secret shall be preacht upon the house-top Whoremongers and adulterers God will judge Why will God judge them Because such sins are so secretly committed that the Magistrate cannot punish them Flatter not thy self with secretness seeing there will be a Day of Judgement but live so uprightly and sincerely that if thou hadst Gyges ring which they fable would make a man invisible yet thou wouldst with Joseph say How can I do this and sinne against God The more craft subtilty and secrecy there is in a sinne the greater is thy wickedness as appeareth Joshua 7.9 That wedge of gold was a tongue indeed as the word signifieth Sometimes even in this life God judgeth secret sins to make them confess them and bring them to light how much rather at that great Day Prov. 5.14 2. Because of this Day of Judgement take heed of accounting any sins little as if they were venial for at this great Day even those shall be judged as well as the greatest Matth. 12.36 We must give an account of every idle word at the Day of Judgement It is true Some learned men because of the Context do positively determine That the idle word is no less than the sin against the holy Ghost but more probably our Saviour argueth from the less to the greater If of an idle word a man shall give account how much more of that blasphemy against the holy Ghost Do not then charge men as too strict or precise when they endeavour to abstain from idle thoughts and idle words that they dare not give themselves that licence which others take for these are indictable as well as great sins an idle word will damn thee as well as sinfull actions if not repented of For what are the apostate Angels adjudged to eternal torments and reserved in those chains of darkness Was it for any more than proud thoughts and the very first also There cannot be any little sinne no more than a little God or a little hell or a little damnation in some sense Futurum Judicium est â—â—ucides said a devout Ancient to one whom he saw laughing If a man should have no other sinne but an idle word or an idle thought yet at the Day of Judgement this would eternally cast him for this needeth the bloud of Christ to wash it away as well as other sins But wo and a thousand times wo to us because of this Day For what are all our Feastings What are all our meals but so many idle words What are all our meetings our companyings together but so many idle words 3. Because of this Day of Judgement therefore in a particular manner take heed of sins of omission Do not bless thy self with a privative Righteousness Lord I bless thee I am no drunkard no extortioner nor like this Publican It is not a Negative but a Positive Holiness which this Day will enquire after Thus you may reade of that solemn process at the Day of Judgement Maâ—th 25.42 43. I was in prison and ye visited me not c. all is for omission It 's not for sins committed you robbed me defrauded me you persecuted me you put me into prison but the omission of what they should have done was that which did condemn them Now how dreadful will the Day of Judgement be even in this respect to most men How little do they consider their Negative their Privative sinnes thou comfortest thy self because thou art none of the gross positive sinners in the world but what confusion will fall upon thee when God shall enquire about thy omissions Thou dost not curse or swear but thou prayest not thou callest not upon God privately or in thy Family thou dost not oppose all such who are maliciously set against those who fear God thou art but a meer Negative Christian thou dost not reprove sinne thou dost not punish sinne thou art not zealous for the holy wayes of God Oh consider this not doing will damn thee as well as sinful doing and in this God will make special enquiry How many Talents hath God given thee and thou hast not improved them How many blessed advantages for good have been vouchsaft and thou hast omitted them as Divines say Plures sunt gratiae privativae quam positivae so Plura sunt peceata privativa quam positiva 4. Because there is a Day of Judgement take heed of Hypocrisie of carnal and corrupt Ends in the professing of Christs way for that Day will especially bring the Jehues and the Judasses to light who though they may for a season do the will of God yet because not for Gods sake not upon pure and righteous motives therefore the great work of that Day will be to unmask such and make them naked 2 Cor. 5.9 10. This made Paul walk with such integrity not seeking himself in the Ministry of the Word because we must all appear before the Judgment seat of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we must be thorowly made manifest and transparent Now it is hardly known who is an hypocrite and who is sincere who is truly for God and who in pretence only who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but then the counsels and thoughts of the heart will be disclosed That is remarkable 1 Cor. 4.5 Paul did not matter other mens judgements yea he did not judge himself because the Day of Judgement will finde out more evil more hypocrisie more sinfulness than ever we thought of Isa 3â— 14 The hypocrites are surprized with fearfulness Who among us shall dwell with devouring fire A man that is carried by false motives in Religion hath hell heated seven times hotter for him Hence the expression for an heavy damnation is to have a portion with the hypocrites Matth. 24.51 It was the speech of that famous Oratour for the Heathens Symachus pleading for the Liberty of the Heathenish Idolatry when urged to become a Christian in a scoffing manner Fac me Episcopum Romanum ero Christianus Are not many too real what this Heathen was in pretence Help me to profit to preferment and I will turn religious but pray thou for truth in the inward parts 5. Lastly Let the thoughts of this Day moderate thy appetite to the great things of this world to wealth honours places of trust and charge for as these things do increase so their account will be greater at that Day Oh that I had never been a Magistrate will one say Oh that I had never been a Minister will another say We shall be then as ready to shake off those burdens as now we are to put them on Let this therefore satisfie thee if I have less my account will be less at that great Day FINIS
A TREATISE OF SELF-JUDGING In order to the Worthy Receiving OF THE Lords Supper Together with a SERMON OF THE Generall DAY OF JUDGEMENT By Anthony Burgesse Pastor of Sutton-Coldfield in Warwickshire LONDON Printed by J.H. for T. Underhill at the Anchor and M. Keinton at the Fountain in Pauls Church-yard 1658. TO THE READER READER THe subject of this short Trea I se which for the comprehensiveness and fruitfulness of it might have swelled into a bigger Volumn is Self-judging The frequent commands for which in Scripture as also the excellency usefulness difficulty and contrariety of it to flesh and blood which loveth to say Soul take thy ease do all proclaim the great moment and importance thereof yea it may be justly affirmed that the neglect of this duty is the cause of miscarriage and apostacy in many professors Certainly Calvin when he had enlarged himself about that curious and exact point wherein the temporary believer and the truly godly differ granting that simili ferè sensu afficiuntur they feel almost the same things with one another yet addeth that in the hypocrite this sense of divine things is not so radicated it is also more confused then what is in the godly but hereby they are deceived in their experiences and one reason is because slothfulness doth so far possess them ne cor suum probè ut par erat examinent lib. 3. Instit cap. 2. par 12. that they do not so throughly examine their heart as is fit they should Some Heathens as Pythagoras Seneca have made Essaies upon this duty The Jesuites also in their Tractates of devotion do much commend it but the pillar and cloud that we have in the â—cripture is only able to guide us in this wilderness They only can manage this work with spiritual proficiency who through an holy habit have their senses exercised to discern between good and evil For seeing there are three different principles may be working in our hearts Nature in its improvement The Devil with his delusions The Spirit of God and that either in a common way such as hypocrites and reprobates may attain unto or in a peculiar discriminating way which the sincere do only partake of what heavenly skill what godly prudence is required to make a distinction herein to difference what is of nature or the devil from the Spirit of God yea to go further and to discern what is of the Spirit of God in a common way and what in a special way Such that can do this must be like thosâ— Benjamites Judg. 20.16 that could sling stones at an hairs breadth and not miss In the protract of this discourse I consider this duty more particularly as it is a necessary preparative to the Ordinance of the Lords Supper for this was the occasion of fastning upon this subject at first My Method in handling of this Point is for the most part positive waving controversies even when the matter did seem to call for it As pag. 126 127. I affirm That such who are spiritually dead cannot put forth gracious actings at the Lords Supper or spiritually eat and drink so that they receive no heavenly nourishment thereby not entring upon the Controversie Whether the Lords Supper be a converting Ordinance or not being satisfied in this That that Ordinance was not instituted either for the exhibition or obsignation of the first and radical or fundamental grace but doth wholly presuppose it Therefore I think Aquinas speaketh Orthodoxally in this Comment In cap. 11. ad Corinth Epist 1ª Lecti 7ª who making this objection to himself That Christ is received in this Sacrament now he is a spiritual Physitian that not the whole but the sick need such an one He answereth That this Sacrament declareth nourishment and therefore none do receive the benefit thereof but such who live the life of grace yet we must add that sinners if humbled and of broken hearts ought to addresse themselves to that Ordinance for the sealing of the pardon of their sins to obviate that error in Popery which denieth remission of sins to be vouchsafed in the right use thereof Again pag. 128 129. I declare That such who have competent knowledge and are unblameable in their lives are by Church-officers to be admitted to this Ordinance though happly not internally sanctified Neither is the Church-officer to attend to that but the command and order of Christ not launching into the Controversie of the extensivenesse of the administration of Ordinances or the qualifications of Church-members aâ—quiescing in that which Ames answereth to Bellarmine Bellar. Enerv. tom 3. cap. 1. de Sacram. qu 3. who objected That if Sacraments were the seals of grace a Minister could not baptize any unless he knew he were elected lest he should apply the seal to a falshood That Ministers are not to administer Sacraments according to their private knowledge or opinion but according to the command of God Let me also advertise thee that because of the consanguinity of the matter there is annexed a Sermon of the day of Judgement self-judging being a speciall means to prevent that dreadfull judgemenâ— of condemnation in that great day The great Prophet of his people teach thee to profit and make these necessary instructions effectual to thy souls good Anthony Burgesse ERRATA PAg. 12. lin 7. r. Cyprian Inde surgat actus nostri ratio unde ordo origo surrexit p. 19. l. 18. r. Ancient did p. 43. l. 5. r. desultorious l. 3. r. true gold l. 14. dele mettall p. 49. l. 20. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 64. l. 19. r. renew p. 82. l. 17. dele voluntary In the Sermon of Judgement Pag. 9. l. 11. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 36. l. 11. dele vertuous p. 59. l. 20. r. is u. p. 64. l. 17. r. tu rides A TREATISE of Self-judging In order to the Worthy receiving the LORDS SUPPER 1 COR. 11.31 For if we would judge our selves we should not be judged FRom the 17th verse to the end of the Chapter Some general observations from St Pauls Discourse about the Lords Supper we may see Paul like a shining and burning light with that Urim and Thummim upon him as some expound it light by his doctrinall information burning by his severe and sharp reprehension 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a very terrible manner as Chrysostome and all this wholly about the Sacrament of the Lords Supper Now although it would be too much to analize and take notice of all the particulars in this his Discourse about the Lords Supper yet I shall touch upon some general observations and so bring you to the text First therefore take notice of the suddain and speedy degeneracy of this Church of Corinth from Christs first institution about the Sacrament who would thinke that this 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
he that is a Judge in that act is a superiour Now in man we may consider him as inlightned in his conscience by the word and herein supplying Gods place So that conscience is not only a witness but a Judge and that is the reason why a man may not do any thing against conscience though otherwise he is indeed bound to lay aside his errour but he must not contradict it because it is a Judge in Gods room he may and must many times go against his affections his will his inclinations but never against his conscience The very Heathen could say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conscience is a God to every man it is in Gods room yet because it is an inferiour judge subject to errour when it appeareth God the superiour Judge doth countermand the contrary then that ceaseth and hath no further authority Rom. 2. The Apostle speaking of the Heathens said their consciences did accuse or excuse here was judging then and that by some superiority Now this is much to be observed because naturally we are unwilling to set up such a Court in our breast we think we shall bring our selves under too much slavery we cannot then though but a little while turn aside into any vain thoughts or any loose practises but we must be summoned to this court presently men would be uncontrolled in their lusts and therefore to assume a superiority over a mans self to make a mans self the delinquent the offender to shew no pity no compassion to his sinnes this is very difficult No wonder men do not love Church-Discipline for they cannot abide heart-discipline soul order they do not love to set up a spiritual court theâ—e to arraign themselves their convinced selves against their delinquent selves their inlightned selves against their corrupt selves yet this must be where seâ—f-judging is 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 2. The second thing antecedent is knowledge and understanding for if thou set up such a court in thy breast and there be no Scripture wisdom to guide thee here will be much false judgement how many times doth the true believer bear false witness against himself condemn himself falsly for an hypocrite for a castaway for one left by God and on the other side doth not the pharisaical man clear himself say all is well acquit himself because his waies are clean in his own eyes and all this is because there is not that heavenly light to guide us in this self-judging Now there is a twofold knowledge must go before we can pass any true sentence about our selves First A knowledge of our selves that which the very Heathens have admitted as a fundamentall truth and a divine Oracle E coelo descendit but we see neither Heathens no nor such as reade and know the Scripture can perform this while unregenerated Rom. 7. Paul did wholly mistake himself Nicodemus did not know himself for this knowledge must be of our state by nature in the first place that is a mystery How many hereticks deny any such natural pollution whereas the greatest part of our evil lieth in this Job and David did go from actual sins to this of their nature as the spring of all their evil and for which they ought most to humble themselves and when we throughly know this wretched and damnable estate of our nature then able we are to know our sins past and present especially our dearest sins our own iniquities So that by this it appeareth that much spiritual skill and heavenly wisdom is required to this self-judging because there must be so much self-knowing Alas wilt thou go to judge thy heart that knowest not the depths or the deceitfulnesse of it Did not David though a godly man Psal 19. who had much illumination sanctification cry out Who can understand his errours cleanse me from secret sins that corruption I do not know I cannot discover If therefore thou wilt set upon this duty get more knowledge of thy self let in more light into thy brest else there will many serpentine lusts lie crawling in thy heart that thou wilt never discover If a godly man hardly know himself how can a wicked man who is wholly blinded with self-love Secondly There must be a knowlâ—â—ge of the rule the law by which we are to judge our selves as there must be light within so without as we must try spirits and doctrines by the word so our hearts and actions by it otherwise we shall foully mistake it is of great consequence what rule you judge your selves by The Scripture it may be condemneth that as loathsom as abominable which is glorious in thy eyes The Scripture will tell thee that is no grace no godliness which thou thinkest will carry thee to heaven Most men judge of themselves by false rules why is morality why are duties gifts opinions made grace to some men resting upon them but because they judge not by the rule you must then be acquainted with Gods Word apply that to thy heart to thy life to thy words you must not bring the rule to you making the Scripture for thy life as heretiques do for their opinions wrest it possessing thy self first with such thoughts apprehending the Scripture â—very where speaking to that purpose So neither multitude or the custom of others is a rule to judge our selves by yea on the contrary we are to say Argumentum pessimi turba the multitude is an argument of evil and nunquid mali feci what evil have I done when all commend me What do you more than others said our Saviour Matth. 5.47 but above all things we must not be a rule and a law to our selves to make our own wils the Bible to walk by and our own hearts the Scripture The Scriptuâ—e speaks notably 2 Cor. 10.12 They measured themselves by themselves they never looked upon better then themselves Amongst blind men and deaf men they that have any use of those senses though much imperfect are admired so that in this self-judging it is dangerous to make our own hearts the accuser and the judge for then all will be well This makes the Church of Rome incurable that she will acknowledge no other judge but her self Thus when we judge of our selves by our own inlargements impulses revelations as the Illuminists and others do these can never judge righteous judgement Tradition on the Popish side and Revelations on the other side have made the Scriptures authority void but if thou wouldst judge right keep to this rule 3. There is required antecedently to this self-judging composednesse and quietnesse of spirit The heart must cast out all distracting turbulent workings of soul else it is no waies able to judge it self A man cannot see his face in the water that is stirred and moved up and down Therefore the Psalmist saith Psal 4.4 Commune with your heart
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 therefore some Expositors make him often speak in the person of a prophane Epicure and sensual man he giveth a two-fold testimony to this truth Eccles 11.9 12 14. God will bring every work into Judgement And this is brought as a bridle to impiety and a spur to all godliness The last Text I shall pitch on is that famous Text Dan. 7.9 10 13-26 so much agitated in the Chiliastical Controversie From hence saith Mr Mede the Jews took the name of the Day of Judgement and Christ used the expression as a known thing even as the title of the Kingdom of Heaven was a Jewish phrase It is true some learned and pious men comparing this with Revel 20. do improve it not only for a Day of Judgement but that it shall continue a thousand years wherein the Martyrs as some or all the godly as others shall be raised and reign in glory in the Earth a thousand years after which time the wicked also shall rise to be judged and this they call the first Resurrection But as in the Doctrine of the Trinity and Christs Incarnation we must distinguish between Fundamental Truths and Problematical so in this Article the Fundamental is That there shall be a Day of Judgement The Problematical are such which Learned and pious men may dispute and differ in without breach of Charity Although for this opinion of a thousand years I can sooner admire it for the wonderfull things asserted by it than approve of it I come to the New Testament And here it would be useless to accumulate many places only two or three Texts shall be mentioned that so our hearts may be as sensibly awed with it as if with Hierom we did alwayes hear that noise in our ears Arise ye dead and come to Judgement Matth. 25.31 We have there a lively Description of the Day of Judgment with the form of Christs judicial process as also the event of it which is to divide between Goats and Sheep the one adjudged to eternal punishment the other received into eternal life Let Faith realize this Text upon thy soul set thy self at Gods Barre think as God called to Adam Adam Where art thou and he was filled with so much fear that he hid himself Thus God is calling thou such a sinner such an unjust prophane wretch where art thou To what mountains and hils wilt thou call to be covered from the sight of this Judge A second Text is 2 Pet. 3.7 8 9. there is the antecedent to this Day All the world shall be on fire like a Sodom and Gomorrah â—nd the Heavens and the Earth shall pass away like a noise As before an house falleth this beam crackleth and that pillar maketh a noise Thus it will be in the end of the world I do not dispute Whether it will be an essential abolition or a qualitative one but this will be such a terrible change and alteration that the Apostle maketh this use vers 11. Seeing all these things shall be dissolved What manner of persons ought we to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to admiration How is it possible to believe such a day as this and live in ungodliness Thou prophane and unrighteous man either thou art an Atheist and dost not believe any such thing and if so What dost thou in the Church of God Or if thou believest this day thou art a fool and mad man that fittest thy self for destruction against that Day Have men faith reason conscience whose thoughts are not more constant about it 1 Thess 4.16 There is Christs coming also described with a shout the voice of the Archangel and a trump of God We will not dispute the Explication of those things this is to shew that Christ will come with all the Majesty terrour and glory that possibly can be imagined and that this is certainly so consider Heb. 9.27 It is appointed for man once to die and after death comes Judgement It is appointed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 treasured up in Gods Decrees and therefore it is as sure as death so that thou maist no more question such a day then that thou shalt die Besides Scripture let us consider from rational demonstrations of it And First It must be so from the verity and Truth of God God you see hath foretold in so many places of such a day so that although it may seem impossible and incredible to men yet Gods word will stand when Heaven and Earth shall passe away Now consider with thy self whatsoever the Scripture hath foretold we see it comes to pass in it's time Christ did come in the flesh according to the Prophecies which went before The world was drowned as Noah prophesied while they were eating and drinking Now shall all things come to pass but this Set Scripture the Word of God against thy carnal reasonings and say Every thing will prove a lie but Gods word thou wilt finde thy lusts thy sins the Devil to be a liar to thee only Gods Word will be faithfull and true Secondly The righteousness of God his punishing Justice doth require it therefore it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day of Gods righteous Judgement and in the Text He shall judge the world in righteousness The Socinians as you heard who deny any essential Justice in God whereby he is enclined to punish sinne as they take away the Satisfaction of Christ thereby so also they weaken the necessity of such a Day of Judgement wherein the holy Majesty of God will be avenged upon all the ungodly Should sinne ever go unpunished this would seem as if God were not a God hating iniquity the Justice of God calleth for such a day Thirdly The goodness and mercy of God likewise requireth such a Day For if the godly had only hope in this life they were more foolish and miserable than any They only were wise who say Let us eat and drink for to morrow we shall die A man would keep a good conscience in vain and foolishly abstain from the excessive riot of the world especially the Martyrs would be the greatest fools of all let them put off the crown of Glory if this day be not If there be no Dâ—y of Judgement they were imprisoned in vain and died in vain but it is called a Day of Redemption and the godly are commanded to lift up their heads with joy then their Summer cometh they are to look for and hasten it for here they are sighing groaning here also they are conflicting with proud earthly vain hearts but this day wilt put a period to all there will be no fin or sorrow any more Fourthly The providence of God as it disposeth things in this life doth plainly declare a Day of Judgement For here in this world Solomon observes All things
nothing but miracles upon miracles and wonders upon wonders Insomuch that we need a divine faith in this Article as well as in any other Prorsus incredibile quia impossibile as Tertullian of Christs Incarnation The Scripture tels us such a Day will be and we must not be curious Quomodists saying Quomodo How can it be There is a Quomodo essentiale and a Quomodo accidentale in every main point of Divinity The essential Quomodo we are to enquire after that is Whether the thing be or no But for the accidental it is good to satisfie our selves with that of Gregory He that in Gods doings doth not invenire rationem facti may easily in seipso invenire rationem cur non inveniat yet let us instance in some of those miracles at that wonderfull Day What a wonder is it that all the persons who ever were in the world though their bodies have consumed so many wayes yea eaten it may be by other creatures yea it may be by some Cannibals or savage men yet all those very bodies rise again and the same individual persons appear before God This corruptible saith Paul cutem tangens as Tertullian This is so great a miracle that the Philosophers derided it Another wonder is that all the millions and infinite millions of persons should be gathered into one place As for those who say it will be the valley of Jehosaphat with their conceits thereupon we leave it as a curiosity This is wonderful that all the persons which ever lived in all Ages Infants not excepted for they must rise up to be judged should all be convened together A third wonder is Christs audible voice to speak in the ears of all the world and in such a bodily manner to pronounce his Sentence of condemnation Some indeed have thought there will be no audible pronunciation by Christ but that shall only be mental in every mans conscience but we must not depart from the Letter of the Scripture unless necessity compel As for the Dispute about the Trump whether it be a material one as also the fire yea and hell it self be a place and material these are here impertinent Lastly what a wonder is this that upon the pronunciation of departing to hell every one shall obey the conscience of every one shall yeeld to it that they cannot withstand the sentence of God you would think they would rather be torn in pieces then depart into fire but they must do it Fourthly It is an uncertain Day in respect of our knowledge though certain that it shall be that this Day and hour cannot be known by any man is plain from what our Saviour speaks who saith Neither men nor Angels nor the Son of man as man knoweth it Therefore the opinion of some is very absurd who have concluded the time of this Day may be known but the event hath to some proved their opinion a lie In the Apostles dayes some pretended Revelations from the Spirit about the Day and in these later dayes some deluded persons have in some places run up and down making an horrid and dolefull noise crying out Repent Repent because the Day of Judgement is come Yea some vain and ridiculous Astrologers who use to foretell other mens conditions and yet never know what shall befall themselves as they have thoughts that Noah's floud and Christs birth might have been foretold by the Stars Nay some have blasphemously said That Christ wrought such miracles because he was born under such a Constellation So these do conclude that by the Stars we may know the time of the Day of Judgement but the Scripture compareth it to a Thief coming in the night and to a snare for the bird it will come upon all unexpected and unlooked for It is true many sober Divines though they say the time cannot exactly be determined yet think it is not farre off yea from this year and forwards they look for mighty alterations in the world so that they think it not improbable that some now living may not die till these things be But these seem only conjectures Let us content our selves with this that it is certain and the time uncertain that we should not have oyl to provide for when the Bridegroom is come that we should not cry out with him Inducias usque ad mane Let me alone longer I am not yet ready for that Day The Doctrinals thus dispatcht let us proceed to the practicals for if any Article in Religion hath that blessing upon it Increase and multiply I know none more usefull and profitable then this And The first Use shall be of Exhortation in general to all God commandeth every one to Repent in that he hath appointed a Day wherein he will judge the world I shall not encounter with those Heterodox opinionists who think it is too legal and not becoming a Gospel-Ministry to preach of this dreadfull subject as if these Arguments did not belong to an Evangelical spirit for Christ was then a Legal preacher and Paul who doth so often treat on this subject Indeed we may see the goodness and love of God in this that he doth threaten with Hell with the Day of Judgement For why doth he thus foretell about it but to have thee provide for it Once he set a flaming Sword in anger to keep Adam out of Paradise but now he lifts up this fiery Sword in mercy to keep thee out of hell he threatens thee with the Day of Judgment that it may be a Day of Redemption to thee How inexcusable then art thou oh sinful man who believest such a Day and yet dost not repent before it be too late What pleasure or sweetness wilt thou then finde in thy lusts when thou shalt say with Jonathan I have tasted a little honey and I must die I have had a little pleasure of sin and now I must for ever be damned NebuchadneZZar erected a golden Image with this terrible Commination That whosoever would not fall down and worship it should be cast into the fiery furnace Now this was so terrible to every one that unless it were three or four there were none that did resist the fear of a fiery furnace made them do any thing Shall not then the fear of those eternal flames the fear of this Day wherein God will reveal all wrath without any mercy to the wicked man Shall not this turn thee out of thy wayes Shall not this make thee with bitterness bewail thy former lusts Descendamus in infernum viventes ne descendamus morientes Be not so enslaved to the Devil as to say Give me my pleasures my profits to day though to morrow I be in the grave I be in hell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was a wicked speech in Chrysostom's time which he zealously inveighed against yet is it not still the voice of every prophane man Give me that which is sweet or pleasant though it choak me But more particularly because of this Day of Judgement take