Selected quad for the lemma: judgement_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
judgement_n	church_n	scripture_n	tradition_n	1,430	5	9.3304	5	false

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

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 the●e to arraign themselves their convinced selves against their delinquent selves their inlightned selves against their corrupt selves yet this must be where se●f-judging is As long as thou art afraid to leave thy lusts or sin keeps thee in slavery thou wilt never 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 knowl●●ge of the rule the law by which we are to judge our selves as there must be light within so without as we must try spirits and doctrines by the word so our hearts and actions by it otherwise we shall foully mistake it is of great consequence what rule you judge your selves by The Scripture it may be condemneth that as loathsom as abominable which is glorious in thy eyes The Scripture will tell thee that is no grace no godliness which thou thinkest will carry thee to heaven Most men judge of themselves by false rules why is morality why are duties gifts opinions made grace to some men resting upon them but because they judge not by the rule you must then be acquainted with Gods Word apply that to thy heart to thy life to thy words you must not bring the rule to you making the Scripture for thy life as heretiques do for their opinions wrest it possessing thy self first with such thoughts apprehending the Scripture ●very where speaking to that purpose So neither multitude or the custom of others is a rule to judge our selves by yea on the contrary we are to say Argumentum pessimi turba the multitude is an argument of evil and nunquid mali feci what evil have I done when all commend me What do you more than others said our Saviour Matth. 5.47 but above all things we must not be a rule and a law to our selves to make our own wils the Bible to walk by and our own hearts the Scripture The Scriptu●e speaks notably 2 Cor. 10.12 They measured themselves 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

cannot certainly judge of grace in another mans heart but the ground of our administration is Christs command with the order and way he hath prescribed Now the Word doth only barr ignorant and prophane the other are admitted to come yet they must know that without a principle of regeneration they cannot spiritually eat and drink at this Feast Therefore rest not in mans approbation that is but a poor reed to lean upon you see the Officers let in that man to the Feast and did not keep him out who came without a wedding-garment but the Master of the Feast when he cometh and vieweth them he finds him out saying Friend how camest thou hither without a wedding garment Mat. 22.12 which made him speechless immediatly he did not plead thy servants admitted me they bid me come so neither wilt thou be able to plead who being not born again or in a state of grace approachest to this Ordinance Lord I was admitted by the Ministers I gave them satisfaction This is not enough but search into the bottom of thy soul inquire what are the great things God hath done to thy inward man remember it is mensa Aquilarum not Graculorum a Table for Eagles not Jayes as Chrysostom said If a gracious heart doubt about this work of grace in himself such an one is to know that his duty is to come for where there is a sense of sin an hungering after Christ a bewailing of our infirmities these are incouragements for thee to come though it may be thou art not assured of thy being in the state of Grace many of Gods children would be denied this bread if none might come but those that had assurance of their being in Christ I have not time to inlarge on this 2. We are to judge our selves about our present fitness and capacity for the Lords Supper Not only whether grace be in us for the main but whether it be actuated and preparing the soul that it is like a room ready swept drest to receive Christ Every godly man is not in an immediate fitness to receive the Lords Supper Some of these Corinthians were truly godly as was proved yet they became guilty of unworthy receiving by their actual indisposition The instrument may want tuning for present melody the k●y may be rusty the heart may be so dul unbelieving c●rnal and unsavoury that there is not a present temper of heart to close with those Ordinances as he ought to do If thy heart be a Fountain but sealed up if a Box of oyntment but not opened there is a gulf be●w●en Sacramental benefits and thy heart If you ask what doth actual fitness consist in I answer it is in the actual exercise of those graces the principles whereof are in thy soul It is like the wind breathing upon the flowers of a garden which make them send forth a sweet smell it s like a tool whetted like a Spring running like a fire kindled many times thou hast wood laid together the principles of grace within thee but there is not fire that doth kindle it the graces to be actually put forth are a renewed sorrow and tender meltings of thy heart for thy former impieties serious meditation about Christ his Person his Offices his unspeakable love in dying for thee not to give over thinking about this till thou finde it prove like coals of fire in thy bosom Heavenly mindedness likewise lifteth up thy heart and makes thee suitable to heavenly gifts spiritual hungrings and longings of soul after the benefits received holy joy and gladness of heart with great thankfulness unto God Oh when a soul is dressed in all these ornaments the Lillies of the field nor Solomon in all his glory is not like it As therefore the master invited his guests saying Come for all things are ready is it likewise true of thee concerning thy fitness I come Lord for all is ready my soul is put in order the heart is furnished to receive Christ And if the godly soul say oh this is that which troubleth me I am so disordered my heart is untuned this disquiets me that distracts me my heart is in an uproar no fitness is there to entertain Christ To such an humbled soul I say Because these things are a burden to thee thou desirest these mountains might be levelled and these valleys raised therefore thy soul is in some preparedness and fitness though not so much as thou wouldst be the more empty and lowly in thy own eyes the more welcome to Christ Besides as these make thee in some sort fit to come so they put thee in a necessity of coming Eat of this honey that thy eyes may be inlightned draw nigh to this Ordinance that thou mayest have more of Christ and his graces the more thou keepst from this pool as it were the less healing thou canst expect Among many things that may be said to convince and incourage such a tempted person I would chiefly propound this Thou art afraid to come to the Sacrament Art thou also afraid to come to Christ Darest thou not lay hold on a promise what all the while thou k●epest from a Sacrament wouldst thou also keep from Christ and the Promise Surely thou wilt return a negative to this but consider those that may come to Christ may come to Sacraments those that may by Faith lay hold on him may also draw nigh to this Feast As Christ saith Come unto me all ye that are heavy laden and I will ease you Thus doth the Sacrament as it were speak Come unto me ye burdened sinners and Christ in the use of his means will give rest to you thou art greatly deceived if thou thinkest thou mayest lay hold on a promise and not come to the Sacrament at that time for a Promise and a Sacrament are the same things the Sacrament is nothing but a visible promise appointed by God to assure thee of his love and to be an help against thy infirmities It is true in some cases of relapses and repentings of them there the party though believing in Christ is yet to abstain that he may give satisfaction to the Church because it is not only a Sacrament of Communion with Christ but also with one another here he may believe and lay hold on the Promise when yet in respect of Christs order he is to forbear the Sacrament but this publike satisfaction is not to be delayed he is to take his first opportunity and then the Church is bound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 2.8 to confirm her love to him Therefore Calvin doth well reprove some ancient Canons about Church Discipline of too much severity when persons offending were to be kept some two some three years from the Lords Supper though they did publikly humble themselves In the next place from a Judgement of discussion we are to go to a Judgement of condemnation for upon winnowing of thy self thou canst not but finde much chaff by searching

into thy self much corruption will appear and when this is found out thou art to pass a sentence upon it O Lord I judge my self for this folly this lust I am ashamed of my self I dare not in my own name draw nigh unto thee especially let the Communicant condemn himself in these things first all his former prophane ignorant and irreverent approaches to this Table Oh let thy heart tremble to think with what security and joll●ty thou didst draw nigh to this Ordinance being full of ignorance not able to discern of the duty in hand full of prophaneness coming in thy sins and going away in thy sins It is a speech of Chrysostom That a man had better never have received the Sacrament in all his life then to have taken it once unworthily Therefore bewail thy self think how many times thou hast made thy self guilty of the body and blood of Christ Such sins God hath not forgotten tho thou mayst have forgotten them Happily the Corinthians did not think that it was for this sinne God did so greatly afflict them and how little do people lay to heart their former Sacrament-sinnes whereas horror should take hold on thee as often as thou doest remember with what boldness and prophanesse thou didst come to these dreadfull mysteries 2. Judge and condemn thy self for thy failing in all those duties thou wast obliged too by this Ordinance If thou receivest these Ordinances and art as proud as carnal as sensual there is no more quickened obedience in thee thou doest not live a more heavenly and spiritual life after this heavenly food Know here is also matter of condemnation The life of Christ should appear in him who hath received Christ As a man coming from an Apothecaries shop carrieth about him some of the sweet smell there The Jews would not taste any thing after the Paschal Lamb that the taste might be long in their mouths If you see one live upon excellent fare yet as faint and as diseased as before this argueth some vitiated principle within were there a true principle thou wouldst finde this Ordinance to be such strength to thy soul as Elias food was to his body But thou wilt say because I am conscious to my self of my sinfull wayes and I cannot get out of these snares therefore I will never come to this Ordinance To this I answer this wil not serve thy turn for then thou bringest thy self into a perplexed necessity of sinning if thou comest to a Sacrament with these lusts upon thee thou eatest thy damnation and because thou do●st wilfully live in a state unfit for a Sacrament thou indangerest thy damnation also therefore thou hast no way to take but to reform to repent and to be made partaker of it This I speak to warn all such as live in a wilfull incapacity and unfitnesse for a Sacrament they will not receive because daily fal ing into such sins but wo unto thee that thou doest thus wilfully indispose thy self how doest thou obey that command Do this in remembrance of me How greatly doest thou contemn Christ and his benefits with the seal thereof therefore lay this to heart tremble Thou that livest in a wilfull unfitnesse to come to a Sacrament thou art no waies fit to die no waies fit for heaven and darest thou continue in such a life when if death cometh thou art sure to fall into hell Meditate on this Am I not fit for a Sacrament how then am I fit to die Cannot I meet Christ in an Ordinance and can I meet him as a Judge and so if no fitnesse for a Sacrament no fitnesse for heaven Without are dogs this is true both concerning heaven and the Church Dethick Maior Tuesday 20th of May 1656. IT is Ordered that Mr Anthony Burgesse be desired from this Court to Print his late Sermon at Pauls Sadler A DEMONSTRATION OF THE Day of Judgment against ATHEISTS HERETICKS For the awakening of the Ungodly and the Comfort of Saints especially those of them that are afflicted and oppressed Preached at St Pauls May 11. 1656. By Anthony Burgesse Pastor of the Church of Sutton-Coldfield in Warwickshire LONDON Printed for T. Underhill at the Anchor and Bible in Pauls Church-yard 1657. TO THE RIGHT HONORABLE Sir John Dethick Lord Maior of the City of London AND The rest of the Aldermen RIGHT HONOURABLE THis Sermon formerly preached b●fore you and entertained with your good approbation is now in Obedience to your Order made more publick whereunto I was more willingly induced because of the special usefulness of the Subject The Doctrine of the Day of Judgement with the practical improvement thereof being much insisted upon bo●h by our Saviour and the Apostles yea the Duties in reference to this Day are so importunately urged as that Whether we eat or drink whether we walk or sit still our thoughts and meditations should be fervent and affectionate about it and which is the more to be observed this Truth is a fountain from which cometh bitter and sweet In it is both a sting and honey from the same root springs the Rose and the prickles Would we raise up our dejected and disconsolate hearts the thoughts of this Day like Davids Harp would expell all such evil apprehensions Would we awaken our dead and dull spirits Would we curb and bridle our immoderate affections the meditations upon this Day would be like a fiery Sword to keep fr●m them Hence it is that the Scripture maketh this two-fola Use thereof for Comfort to the Godly I mean Therefore Luk. 21.28 they are commanded upon the approach of that Day To lift up their heads for their Redemption draweth near It is a Day of Redemption to th●e who art kept a prisoner in this Aegypt of the world A mighty Deliverance will then be wrought for thee from sinne and misery How blessed then and comfortable must the thoughts of this time be to thee Luthers expression was Sermon de Signis prae extr Jud. That he had rather never have been born than not to be in hope of this Day Hence it is that God exerciseth his children in this Wilderness that Canaan their rest in Heaven may be more desired Luther ibidem saith of himself That once he was very angry and could not endure the matter of the Lords Prayer wherein Christs Kingdom is prayed for but after that God had tossed him up and down with the waves and tempests that he met with in this world then no Petition could be more welcome to him He that doth not look for and hasten Christs coming is not yet weaned enough from the world his corrupt heart is not burden enough to him The things of this world have too much interest in his soul and therefore with the children of Reuben they had rather take up their habitation on this side Canaan because the Land was fruitfull and advantagious But where the heart is raised up to a spiritual frame there their hopes desires and ardent