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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	church_n	see_v	visible_a	4,375	5	9.1139	5	true

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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

affections are breaking and longing for his coming even as Sisera his mother Judg. 5.28 looked out at the window expecting his triumphing return and crying Why is his Chariot so long in coming Why tarry the wheels of his Chariot The second Use which is of Terrour and thereby to keep back from sinne to preserve in a constant watching and praying which the Scripture likewise frequently commendeth is diligently to be heeded by every one especially Right Honourable and Right Worshipfull by you who are called to the Publick Government of that famous City the meditation on that Day should be as powerfull to awaken your souls for Zeal to the glory of God and righteousness in all your administrations As the sound of the Trumpet and the voice of the Archangel will be effectual to raise your bodies And the rather attend hereunto because that Day among other ends is especially Judicare non judicata malè judicata The sinnes not judged and not punished and the things falsly and unrighteously judged God will at that Day have a review of them so that the crooked things which are in this world will then be made straight At that Day riches honours and the pomp of the world will be in no request but an interest in Christ to have him our Mediatour and Friend who is the Judge will be the only happiness of which the Lord grant you to be partakers so as to finde mercy in that Day is the prayer of Your humble Servant in the work of the Ministry ANTHONY BURGESSE A DEMONSTRATION of the Day of Judgment ACTS 17.31 Because he hath appointed a day in which he will judge the world in righteousness by that man whom he hath ordained WHat hath Athens and Jerusalem to do with each other What the Gentiles Academy 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 in this Historical Narration we may see Paul performing a double service for God as a Disputant and as an Oratour 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 Stoicks Now though both these were extremely contrary yet they agreed in opposing of Paul and therefore called him for his Doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a trifling babbler a word much vext by Criticks 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 because of the good seed of the Word he did abundantly sow from which came a great crop 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 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dise3se many times in the Christian Church many being weary of solid and known Doctrines desiring of that which is unheard and unknown and loving to be in the Terrâ incognitâ or uninhabitable part of Divinity The proper place is Areopagus Mars-hill called so either because Mars was here accused for his impiety or else because it was a severe Court of Justice against all unjust violent murderous actions 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 they were of such integrity that they kept their Court and gave Judgement in the night 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 here it was that the pleader must not use any Proemium nor make any rhetorical expression to move the affections Hence it was that they did bear as much reverence to the Sentences and Decrees promulged there as they did to their sacred Oracles and here Paul is placed Grotius thinks not as to the Court there in a juridical manner but others judge contrary however Paul is undaunted and being an earthly Angel as Chrysostom calleth him feareth not the power of man 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is redundant as some think or else it is emphatical for there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 veritatis and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 similitudinis which may explain that place against the Socinians Joh. 1.14 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 and therefore useth the comparative more superstitious or religious and indeed they were excessively devout in their Religion 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 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 The instance by which he proveth their superstition is an Altar with this Inscription 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Romans had their Incerti Dij and therefore sacrificed sine Deo fine Dea so the Grecians not knowing which was according to their blinde 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 and the true manner of Worship 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 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 Those times of ignorance in Idolatry God was angry with punishing of them with temporal and spiritual judgements but now the grace of the Gospel and the love of God hath appeared in commanding every one to repent And my Text is the reason and forcible ground of repentance Because he hath

appointed a day And In the words Consider The Authour or Effici●nt Cause God hath appointed a day God that is Just Omniscient Omnipotent He hath appointed a day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath setled it so that there is no repealing of it there cannot be any reversing of it though ungodly men would give worlds to have it cancelled 2. There is the Matter it self A Day Here is much dispute about the length Some say this Day is a thousand years wherein God will be judging of the world It is certain that there will be no proper Natural or Artificial Day as we account but seeing the Scripture hath not determined the duration who can define it 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 for they at present eat drink and rejoyce in their iniquities but there is a Day wherein God will judge the world 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 But differently The godly with a judgement of Discussion and Approbation the wicked with a judgement of Discussion and Condemnation 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 so that the opinion of the Socinians which saith there is no such thing as vindicative Justice essentially appertaining unto God as it maketh Christ Satisfaction needless so it openeth a wide door to all impieties 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 Hence those blasphemous Socinians deny the Essential Deity of Christ and make him only a constituted God 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 as God for so he is invisible 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 but necessarily presuppose it as to be made a Judge of the whole world None can be so but he who is God as well as man for he must be Omniscient and Omnipotent who is this Judge whether indeed he be a Judge in both Natures as well in the Divine as Humane 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 only you must know Christ is not an inferiour or delegate Judge but supream and chief being God as well as man The Text being thus divided and opened this Doctrine or Corollary naturally floweth from it viZ. That God hath appointed a Day to judge all mankinde by Christ. 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 and our hearts with the terrour of it for both corrupt mindes and prophane hearts have withstood this main Fundamental point As the fool hath said in his heart by wish and affection that there is no God So they say in their hearts there is no Day of Judgement 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 so do many about the name of this Day The Devil cannot hurry men into hell as he did the Swine into the Sea untill the thoughts of this Day are wholly obliturated Therefore before Christs time and since there have been Doctrinal and Practical opposers of it Doctrinal so the Sadduces who denied the Resurrection and Immortality of the soul were necessitated also to deny the Day of Judgement And as Josephus observes The Sadduces though they were not so many as the Pharisees nor so reputed of for Religion yet they were the most potent the greatest in wealth and honour So that the denial of a Resurrection and the Day of Judgement was very suitable to their interest After Christs time though this Article be so plainly affirmed in the New Testament that no words can speak it more clearly yet there is a large Catalogue given by learned men of blasphemous and damnable Hereticks who do deny it 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 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 to morrow shall be as this day though they do not expresly yet do really deny this Day or put it farre from them It is therefore Gods great mercy that whereas some main points in Divinity are not directly in Scripture 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 For if there had been any evasion the corrupt heart of man would have sought out plausible inventions to have denied it 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 and this is the more remarkable to have it in the Old where the truths of Heaven and Hell are more obscurely delivered Yea the Socinians look upon the Jews under that Legal Administration but as so many Swine desiring husks only and not knowing of the Manna of the Gospel 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 Behold the Lord cometh with ten thousands of his Saints to render vengeance And whether this was a reall or verbal Prophecy is disputed 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 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 That it is