A TREATISE OF SELF-JUDGING, In order to the Worthy Receiving OF THE Lord's Supper.  
Together with a SERMON OF THE General DAY OF JUDGEMENT.  
By Anthony Burgess Pastor of Sutton-Coldfield in Warwickshire.  
LONDON, Printed by J.H. for T. Underhill at the Anchor, and M. Keinton at the Fountain, in Paul's Churchyard. 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 apostasy 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, than 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 Essays upon this duty: The Jesuits also in their Tractates of devotion do much commend it; but the pillar and cloud that we have in the scripture, 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 thos● 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 fastening 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 entering upon the Controversy, 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 Physician, & 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, aught to address 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 haply not internally sanctified. Neither is the Church-officer to attend to that, but the command and order of Christ, not launching into the Controversy of the extensiveness of the administration of Ordinances, or the qualifications of Church-members, acquiescing in that which Ames answereth to Bellarmine, Bellar. Eneru. tom. 3. cap. 1. de Sacram. qu 3. (who objected, That if Sacraments were the seals of grace, a Minister could not baptise any, unless he knew he were elected, lest he should apply the seal to a falsehood,) 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 special means to prevent that dreadful judgement 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 Burgess.   

ERRATA.  
PAg. 12. lin. 7. r. Cyprian, Ind 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. deal mettle. p. 49. l. 20. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 64. l. 19 r. renew. p. 82. l. 17. deal voluntary.  
In the Sermon of Judgement.  
Pag. 9 l. 11. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 36. l. 11. deal virtuous. 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 ourselves, we should not be judged.  
FRom the 17th verse to the end of the Chapter, 
Some general observations from St Paul's 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 doctrinal information; burning, by his severe and sharp reprehension. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in a very terrible manner, as chrysostom; 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 sudden and speedy degeneracy of this Church of Corinth, from Christ's first institution about the Sacrament: who would think that this Church being a garden of Paul's own planting, and he yet alive, that it should be thus overgrown with weeds? As Paul of doctrinals, to the Church of Galatia, so here of practicals, I wonder you are so soon removed from him that called you, Gal. 1.6. You see a false Apostle, an heretical teacher could do more on a sudden to pervert souls, than the Apostle in many years to establish them. That which other painful Ministers have with much difficulty been a building many years, they can suddenly destroy. We may say of many Churches since Christ's time, how is it that they have fallen off from that primitive purity and godly order, which was observed by the Apostles.  
2. Observe the devil and his instruments busied in the corrupting of this ordinance of the Lords Supper, above any else. Peter Martyr observeth well, that there was not such corruption about Baptism, as about this ordinance. It's true in after ages the corruptions both doctrinal and practical, were very great about both the Sacraments, but he began first with the Lords Supper, as being that which is the highest Church-grace and favour.  
3. The corruption about this ordinance was occasioned by an humane institution, their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Their love-feasts, which Judas mentioneth, saying, some were spots in their feasts of charity, Judas 12. whither they were at first instituted in imitation of the Jews, or as some, of the Gentiles, who used to have their feasts after their sacrifices, is doubted. The intent was to nourish and keep up love amongst one another. It's judged by most, and Paul seemeth to make it probable, that they were before the Lord's Supper, though chrysostom, and others, make them after: Maldonate and other Jesuits, will by no means understand the Eucharist by the Lord's Supper, but are peremptory, that neither Scripture, or the Fathers ever gave it such a name. But Causabon doth well chastise this impudence of theirs. For why should the Apostle bring in the solemn institution of the Lords Supper at first, if their divisions and profanes did not relate to that, though occasioned by their love-feasts, whether the Apostle doth absolutely condemn the very use of the love-feasts, as being an humane institution added to the Sacrament, or the abuse only is likewise doubted. It is enough for us, to see how unhappy these proved in the issue, for they fell into divisions & factions, hereby making as it were so many parties: and withal, the poor were despised, and the rich they grew intemperate; and in these distempers they dared to proceed to this ordinance; for this it is, the Apostle though he had praised them in the beginning of the Chapter for keeping his order, yet here he could not do it, some holy order they kept, but not all.  
4 Obs: That that Sacrament which was appointed by Christ, not only as a seal of communion with him, but of believers amongst themselves, was now abused, through the many schisms and divisions that were amongst them, and made an occasion of discord and strife; and is not this sadly to be laid to our hearts, that there are more breaches and rents about this ordinance, which yet is for communion, than any point in religion; how many doctrinal controversies, how many disciplinary controversies, all tending to break love and union, by the symbols and seals of union, what dispute about the order, about the communicants, about the benefits, the Sacraments being by some made Idols, as in Popery, which caused a learned man to wish the word Sacrament had been laid aside, people conceiving some hidden virtue in the bread and wine by that name; and by othe●s despised, as by those who s●y they are above ordinances, when yet we are to do this in remembrance of Christ, till his coming, if we were sure Christ were to come the next day, yet we might receive this ordinance immediately before. The Socinians & Remonstrants do debase them; The latter say, the whole doctrine of the reformed Church about the Sacraments, is nobis valde suspecta, is greatly suspected of falsehood by us; and the former say, it's only a commemoration of Christ's death, so that there is no grace or benefit anew received; ev●● say they, as in the commemoration of the Angels Passover in the Pa●chall Lamb, there was no new deliverance vouchsafed: but the very institution of such Elements, bread and wine, argue they a●e spiritual Alimony to the true receiver, only these sad divisions hinder the blessed fruit thereof.  
Obs: 5. That the Apostle in reformation of this abuse, go h to the original institution, he declareth what he had received of Christ, viz. immediately, for Paul was not a● the institution of it, and indeed to reform, is properly to bring a thing to its first form or original; we account what the Church did about the Sacraments when it came out of Popery, was reformation, though the Papists call it deformation; That which is reformation to one, is confusion to another. Therefore the only way to decide this is not custom, multitude, or as Stapleton, Ecclesiastical tradition, for that is as corrupt as any thing else, but divine institution, as Cyprian, Vide, surgat altum nostrum recte, unde ordo & origo surrexit, let our actions arise from the same fountain that institutions themselves d d, Elisha poured salt in the spring, when the streams were bitter; and about the Sacrament it is to be observed, that whereas many persons are so importunate for antiquity and old customs in other things, when we can from Scripture and the Ancients for two or three hundred years after Christ, show plainly how careful they were that no ignorant and profane person should be admitted to this ordinance, than they w●ll not hearken or yield obedience: bring Antiquity for any superstition, or needless custom, they are glad of it, but when for purity and godly order, they cannot digest it.  
Obs: 6. That God did very severely punish these Corinthians for their disorder about the Lords Supper; For this cause (saith Paul, ver. 30.) many are sick, weak, and die. There was a common mortali ie, (if not the plague) amongst them. Paul indeed could by the guidance of God's Spirit know that was the particular cause, and although we have not such certain knowledge, yet we may with Peter Martyr reckon public calamities upon a Land, as war, famine, & plague, with other pestilential diseases to this sin, as part. Certainly, we do not consider, that this Sacrament-sin is so highly provoking of God, when we do not attribute our miseries to this, at least, as one cause among the rest; and God's judgements for this are the more to be observed, because in the New Testament this is the only instance we have of a public general judgement. Indeed Ananias and Saphira were stricken dead for lying against the holy Ghost, and Elymas blind, but here many, some whereof were godly and holy, were sick, and others cut off with untimely deaths. ● seemeth to be an allusion concerning God's order about the paschal Lamb, which whosoever did transgress, was to be cut off.  
7. The Apostle therefore to prevent all such abuses for the future, doth so forcibly inform about 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 pearl to such, let them be Episcopal, (some of them at least) Presbyterial, or congregational. Hooker in his Posthumus books of Ecclesiastical Poli●, sixth Book, pag. 57 doth affirm, that by the Church of England, Every notorious 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 press the casting out of all evil persons, and condemn the Evangelicall Churches for remissness therein: yea, Erastus one of the first that troubled the Church about the admission of persons to the Sacrament, doth yet often profess that he only understands such sinners to be admitted, as publicly repent of their sins, 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 departed from their evil ways, were to be admitmitted, therefore professeth he so disputeth of these points, as that he would have the custom 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 men's hearts, though otherwise not willing to be affected with much strictness herein.  
8. We may observe, it is a blessed and happy thing that Paul did thus by the Spirit of God enlarge himself about the institution of this ordinance; for although three Evangelists relate the institution of it, (John only omitting it) yet Paul instead of a fourth Evangelist, doth with much enlargement make mention of it; for who could have gathered such conclusions as Paul did from the mere institution, had not the Spirit of God immediately guided him, so that these very sins of the Corinthians, we may as the ancient Adam's 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 days, which made them speak so distinctly and clearly against them, as about Justification by the works of the Law, etc. Yea the doubtings of the Apostles in many particulars, is the cause why we do not doubt now about the same things. Which made one say, Plus debeo Thomae dubitanti, quam Petro credenti, I own more to Thomas doubting, than 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 speak so much about this ordinance as he doth. And it was casaubon's good wish, that men had been more industrious to bring in the Primitive good order in Church-discipline, then subtly to dispute without Scripture-light in many controversal points, this would have been more acceptable to God, Exer. 16. pag. 396.  
last; 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 ourselves, what the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doth imply, will appear in the doctrine Grotius thinketh this place may not unfitly be expounded of their public Church-censures, as if the Apostles meaning were, if you had godly discipline, & this were faithfully put in order, this would prevent God's judgements; for he thinketh by the several factions that were, the discipline of the Church lay prostrate; but I will go in the most general interpretation of it, and so the words may be considered, either in the Thesi, as a Theological Aphorism, 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 sense, If we had judged ourselves, 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 chief of believers, because he addeth, vers. 32. When we are judged, we are chastened 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 natural offspring 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 moral, gross 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 says of judging of others, Mat. 7.1. Judge not lest ye be judged, is clean contrary here: Judge yourselves, and that severely, impartially, else God will judge you: You see there must be judging, if you do not judge yourselves 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 Pharisaical, and self-righteous men; If this duty were more practised, there would be more truth and sincerity in the ways of godliness: so that in this very thing the profane and the godly man part; the Pharisee and the true believer are divided; the hypocrite 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 Sacramental 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 refer these particulars.  
1. A man must erect a tribunal and bar, 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; he that is a Judge in that act is a superior: Now in man, we may consider him as enlightened in his conscience by the word, and herein supplying God's 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 error, but he must not contradict it, because it is a Judge in God's 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 God's room; yet because it is an inferior judge, subject to error, when it appeareth God the superior 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 ourselves under too much slavery; we cannot then, though but a little while, turn aside into any vain thoughts, or any lose practices, but we must be summoned to this court presently; men would be uncontrolled in their lusts, and therefore to assume a superiority over a man's self, to make a man's self the delinquent, the offender, to show no pity, no compassion to his sins, 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 enlightened 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 falsely 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 ways 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 ourselves. First, A knowledge of ourselves; that which the very Heathens have admitted as a fundamental truth, and a divine Oracle, E coelo descendit; but we see neither Heathens, no nor such as read 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 heretics 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 deceitfulness of it! Did not David, though a godly man, Psal. 19 who had much illumination & sanctification, cry out, Who can understand his errors? 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 thyself, let in more light into thy breast, 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 knowledge of the rule, the law, by which we are to judge ourselves; 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 yourselves by. The Scripture it may be condemneth that as loathsome, 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 God's 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 heretics do for their opinions, wrist it, possessing thyself 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 ourselves 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 ourselves, to make our own wills 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 than 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 herself. Thus when we judge of ourselves 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, composedness and quietness of spirit: The heart must cast out all distracting turbulent workings of soul, else it is no ways able to judge itself: 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 upon your bed and be still. How can that man, who is always in a throng of business, in a crowd of distracting thoughts, ever be able to pass sentence upon himself. Therefore remove all disquietness, all disturbances of soul; be as if there were nothing in the world, but God and thy own soul together, as Abraham left his beast and other things at the bottom of the hill, and went up to God alone. It's Aristotle's rule, Anima sedendo and quiescendo fit sapiens, A quiet sedate frame of soul, is like wiping the dust off the glass to see our faces more clearly. In the Canon Law the very sitting is made requisite to the validity of t●e sentence; that if the Judge do not sedendo pronounce judgement, it is void, because it implieth he is in some passion and commotion when he riseth up, or stirreth himself many ways.  
4. There must not only be a quiet seda●e frame of soul, but there must be an attentive, fixed, and settled meditation of the heart in this work; so that self-judging can never be performed without meditation. This duty of meditation, as it is commended in the Scripture, so it is very seldom practised by believers; there is not the least sin lurking in the soul, but meditation would find and search it out. Alas thy light, inconstant desulphurous thoughts, which are like a fl●sh of lightning, these will never go to the bottom of thy soul. Hence this self-judging is in equivalent expressions, called searching and trying, as the Artificer doth sergeant from gold mettle; or as the woman took a candle, and swept the house to find her lost groat. Meditation is the soul in paraphrase, whereas short ejaculations, are but the soul in an epitome, or in characters. It is a shame for us Protestants to see how much Jesuitical devotion both commends and practiseth this work of meditation; insomuch that Suarez said, he prized that part of the day, which was for the examination and scrutiny of his conscience, above all the time of his study, wherein he prepared so many voluminous books; and we are seldom or never in this duty.  
Lastly, The work of God, even his efficacious grace is above all required antecedently, to enable us to this self-judging; if we cannot do the least good, or think the least good thought without his grace, how much less this which is one of the greatest and weightiest, Rom. 8. We know not what to pray, or how to pray without God's Spirit, so neither what to judge, or how to judge, unless God assist us in it. This made Paul say contrary to my text, 1 Cor. 4.3 I judge not myself; What, did not Paul examine himself, & watch over himself? yes he did, lest he should become a castaway, but he dared not to judge himself with a sentential absolution of himself, as from and of himself; Why? because it is God that judgeth. So then, unless God who knoweth our hearts better than we do, who seethe more pride, vanity, rottenness in thy soul, than thou canst, unless he enable thee; thou mayst be an Hazaell, when thou thinkest thyself a Saint. Would Peter have spoken so presumptuously, if God had made his own heart known to him at that time?  
In the next place let us consider, what is formally constituent of this self-judging, 
What is formally constituent of this self-judging.  and that lies in these things:  
1. Examination, exploration, and diligent diving into our hearts. The Greek word is used sometimes for disputation and doubting, which is a kind of further searching into a thing; then at first appeareth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and truly this is necessary for our hearts, because they are so deceitful above all things. Thy principles, thy aims, thy ends, thy motives, and all the secret workings of thy soul, who can find out, but by diligent searching. The heart is like the sea, though the waters are calm above sometimes, yet there are many rocks, and several monsters under the waters. Therefore thou must search and again search, it may be thou art not yet come to the bottom of thy heart for all thy duties.  
2. There is required not only examination, but discerning, and separation of the vile from the precious, of making a difference, between what is of God in thee, and what of the devil in thee; what is of the flesh, and what is of the Spirit; for the meaning is not, as if a Christian should be always searching, and examining, and prying upon his soul, wearying himself in labyrinths of doubts and perplexities, but he must be able to make a separation. Thus the Apostle, Phil. 1.9, 10. prayeth they might abound in all judgement, which was seen by approving the things that are excellent: and Heb. 5.14. some are said to have their senses exercised between good and evil: we see the hypocrite, the reprobate may go fare: we see there are many that do doctrinally dispute, that the work of grace is of the same species in a temporary believer and one regenerated; yea many dispute, it's impossible to know whether we be in the state of grace or no: therefore there is required this eagle-eye, for from that bird do some derive the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Oh then be thus wisely qualified, as to be able upon thy inquiry, to take the dross from the gold, to winnow the chaff from the wheat, and so to separate thy ways from the most refined paths of any hypocrite.  
3. It's required, that upon sin discovered, we should pass sentence of condemnation upon ourselves; that as God will have at the day of judgement, a judgement of discussion, and then of condemnation to the wicked, so should we: And this is the greatest thing in this duty; if we would condemn ourselves, saying, Lord we are worthy of all thy curses, of all thy wrath, of all thy anger; this would prevent Gods judging of us. David thus judged himself often; but our self-love, our self-flattery is such, that we are unwilling to sentence ourselves as lost & damned wretches. As Paul had the sentence of death, so we should have of condemnation upon ourselves; and this is the way to have it repealed, to come to God, as they did to the King of Israel, with a rope about their necks.  
Lastly, This judging is in a voluntary taking of all shame upon ourselves; we judge ourselves to mourn, to weep, we judge ourselves to shame, and to an holy revenge upon ourselves, 2 Cor. 7.11. What indignation, what revenge: This was that penance the Church of God did exercise itself with in antiquity; for in gross scandalous sins, such as did offend the Congregation, he that did truly judge himself for his sins, could have no rest, till he did publicly confess his sin, and shame himself with tears, in the face of the Church. Indeed afterwards this way was abused, and Officers of the Church took upon them to enjoin penance, and to make new Sacraments about it, but at first there was only this way of their repentance and self-judging, a voluntary giving of God glory, and shaming themselves; and this is the duty still of all such public gross sinners, that do offend the Church. Thus they came to John Baptist, publicly confessing their sins, Matth. 3.6. And those who used unlawful arts, came and burnt their books, though of a great value, before Paul, Act. 19.19. It is not shame, or people's talk, or any such carnal consideration, could hold them in, when their hearts were truly broken, and if such Church-discipline were in use, would there be so much bold, and impudent profaneness as is every where? If they were called upon, as Joshua to Achan, to give glory to God, Josh. 7.19. they would not then press to Sacraments without a wedding garment, yea with gore blood of their sins upon them; but would rather with the leper stand aloof off, crying out, I am unclean, unclean: and with another, Calcate me insipidum salem, trample on me as unsavoury salt: They would not then rage at the Minister, and say, the Sacraments are their deuce, but would acknowledge public shame and sorrow was due to them: They would not press to make us guilty of unworthy giving, while they are of unworthy receiving: Et dum se solvere cupiunt ligare Sacerdotem, as Ambrose speaketh excellently, while they seek to lose themselves, to bind the Minister. But it is not all the books, all the arguments in the world that will do this, it must be an humble heart, truly contrite before God. To hear men cavilling whether Godly order be Jure Divino, when the world knoweth their profaneness, their impiety is not Jure Divino, may make us conclude, that it is not arguments, or books, but an humble, self judging heart, that must decide this controversy.  

The concomitants of this self-judging.  The next thing is the Concomitants: And fi●st, self-judging is accompanied with exalting and setting up of God, as David, Psal. 5.4. Thou mayest overcome when thou art judged. So much as the soul judgeth itself, so much it cleareth God. O God my perdition is of myself, if temporal, if spiritual judgements fall upon me, I must clear thee, I cannot charge the holy God foolishly. Thus man is low, and God is set up.  
2. This is accompanied with sincerity, and ingenuity. Examine me and try me, said David, Psal. 26.2. The sincere heart is willing every secret corner of his soul should be searched into, but the hypocrite of all duties, cannot abide this self-judging, he will never say, Even my son Jonathan shall die.  
3. It is accompanied with much shame and relenting of soul: He is judged, even as a poor malefactor is judged, that bitterly laments his misery, and therefore the whole work of conversion is in this self-judging.  
The last thing, are the Consequents of self-judging; 
The consequences of this self-judging.  which are,  
1. A readiness to every duty, to every holy performance. He that hath judged himself faithfully, he cryeth out with Paul, What wilt thou Lord have me to do Thou hast never throughly & deeply judged thyself, if thou canst not pull out thy right eye.  
2. He doth renounce all his own righteousness, flying alone to Christ, and seeking for justification by him alone. The Pharisee did not judge himself, and so he saw not the need of Christ. We thus judge, saith Paul, 2 Cor. 5.14. if Christ died for all, than all were dead, descendendo ad coelum ascenditur; by descending we ascend to heaven.  
3. They are patiented and humble under all those chastisements God layeth upon them for their sins; they judge themselves worthy of them, and hell itself. Why should a man complain of the punishment of his sins, Lam. 3.39. Thus they accept of their punishment.  
4. They have a deaf ear against all the censures and calumnies wicked men cast upon them. They judge themselves more than all the world doth, and for that heart corruption which the world cannot know.  
5. This will make him a savoury, experimental Christian, he can tell how to speak to the temptations, to the doubts of other men's hearts, and to the cases of conscience in godly men; by this duty constantly performed, he cometh to have wonderful skill in heart-work, he knoweth more than books can teach him, he closeth with a heart searching Ministry, he speaks from the heart, to the heart of another.  
Lastly, He doth not sinfully censure others, he hath enough to do to judge himself; neither can he give way to useless disputes, and opinions in Religion: Oh this self judging will make a man avoid all these endless questions that beget nothing but strifes; therefore it's excellent counsel to those who spend their whole life in disputes and opinions, to be more acquainted with self judging, and thou wilt find thy own heart will help thee to work enough: thou wilt find errors, lusts, such combats and rebellions in the practical way of powerful godliness, that thou wilt be amazed to see how men can take up so much time abroad, and keep so little at home.  

Some practical Corollaries or Conclusions from the truth premised.  Let us add some Corollaries, or Conclusions from the truth premised.  
1. That a natural unregenerate man, cannot judge himself, he wants all the forementioned Antecedents; so that in this sense it is true, The spiritual man judgeth all things, 1 Cor. 2.15. Can a beast judge, what the reason of a man is?  
2. This self-judging is not opposite to an Evangelical, Gospel frame, nor to the Spirit of Adoption; you may think this is too legal, this will encourage doubtings, & banish fears; certainly the Apostle did not intent to prejudice grace, or to take the Corinthians off from Christ, while he presseth this duty.  
3. This self-judging though a duty, yet is wisely to be managed; we must not judge in our temptations, in our sad thoughts, or when the Devil distempers thy eyesight.  
4. This self-judging is not to keep us in uncertainties; but as we are to prove all things in doctrine, yet not be Sceptics; we must hold fast that which is good: so about our hearts we must judge, yet so as to make our Calling and Election sure. This self-judging must not oppose assurance.  
5. No man can so judge himself, as to find out all the naughtiness of his heart; he cannot empty this Sea; if our hearts condemn us, God is greater than our hearts, 1 Joh. 3.20. God seethe more vileness and corruption in us, than we are able to find out.  
6. Under God's judgements, or upon special approaches to him, we are to receive this duty. Therefore we are more solemnly to perform it at this time in approaching to the Sacrament; for hereby we shall prevent Gods Judging of us.  
1. Every Sacrament we have received God took notice of: God hath not forgot all thy former unworthy receivings. Thy old sins, thy old formality, may be matter of trembling to thee: as Melancthon said Totus cohorresco, etc. I am all in a trembling to think, how once in Popery I went boldly, and fell down before Images, worshipping of them: so say, horror taketh hold of me, to think how profanely and irreverently I once approached to this Table.  
2. Judge thyself, because of the special grace and favour vouchsafed to the fit guest: the more thou judgest thyself, God's love will be the mo●e welcome to thee: As the Centurion judged himself unworthy that Christ should come within his roof.  
3. Judge thyself, 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 bypast 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 ourselves, we should not be judged.  
WE proceed to the second Doctrine, which is very useful 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, Th●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, God's 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 pitiful, 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 rejoice 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 always their is a great difference between the afflictions that are upon the Godly for their sins, and those which are upon the wicked. The wo●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 than 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 spoken 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 God's 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 time's 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, jer. 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 God's 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 endure 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 God's anger to his people, when they have sinned aga nst him.  
Let us lay open the Doctrine; and first consider, that there are two extreme 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 magnify the grace of God in justification, they do so exalt the love of God in Christ to believers, that they say God never seethe 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 myself? And if God be not angry with me for my offences, why should I be angry and grieved at myself, 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 for sin (as they express it) but from sin, that is, the afflictions which come upon the godly, do not arise from God's anger for sin past, only they are afflicted to prevent future. But the instance in my Text doth confute this; for these Corinthians being guilty of sinful approaches to the Lords Table; it was because of this sin that God brought such a general mortality amongst them; for this cause, saith the Apostle, ver. 30. Many are sick and weak not some, but many, and it was for this cause: It is true indeed the afflictions God's people have, are for the preventing of future corruptions, and to teach them not to sin any more; yet withal they are sharp stings for sins past. Let not then the gracious heart delude himself, that because he is in a state of grace, he may therefore sin and do what he list: let him remember what the Apostle saith, even in the person of the godly, Heb. 12.29. For our God is a consuming fire. David complaineth of his broken bones, and wi●h many tears and agonies of soul prayeth that God would restore his loving kindness to him, for he had lost the sense and feeling of it. It is true the people of God are to grow up into the Spirit of Adoption, and to cast out all tormenting fears; but they must distinguish between Liberty and Licentiousness, they must not under that pretence cast out an holy trembling and a reverential fear lest they offend God at any time. In the second place, the Devil promoteth his Kingdom of darkness on the left hand, if he cannot on the right; therefore in Popery their is also corrupt Doctrine about this point, and instead of milk they wring till blood cometh; for they say, God doth not only judge his people for their sins, though he hath pardoned the fault, but that he doth afterwards in a proper way punish them, and avenge himself in a way of Justice, which they are to  in respect of temporal punishments by some voluntary penalties either inflicted upon them, or voluntarily assumed. Thus when David hath his sin pardoned, yet they say, the death of his child was inflicted as a proper punishment to satisfy the justice of God: Christ's blood takes away the guilt of sin, but man's penal exercises, must take away the temporal punishment. Thus by their distinctions they do greatly obscure the Doctrine of Justification, which doth take off all the guilt of sin, so that there remaineth properly no more punishment for sin thus pardoned; I would not contend about the word punishment, I s●e Divines do use the word concerning those afflictions which God layeth upon his people, only we cannot say they are ultiones, they are not acts of vengeance to the godly, as they are to the wicked, being of the same nature, though different in degree with the torments of hell to the damned. Calvin therefore doth distinguish between Judicium ultionis and Judicium castigationis, a judgement of revenge, and a judgement of Chastisement; the latter only befall the godly, and if you say, why then doth the Scripture require humiliation and repentance? Yea, Bellarmine urgeth my Text, to judge ourselves, which he would have, to imply such voluntary punishing of ourselves, through Fasting, and other duties, that thereby we may satisfy God's justice, so as to remove the temporal punishment.  
I answer, the Apostle doth not use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when he speaks of our duty, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is to examine and search ourselves, to separate the evil from the good, upon discussion of ourselves to be greatly humbled, and loathing of ourselves for our sins N●t that these duties are to satisfy God's Justice, but only they are the way, wherein God alone will communicate mercy. Thus you see how the truth is stated between two extremes, and it is good for Christians to be throughly informed herein, that in the afflictions which befall them they may know how to judge of God, and also to deport themselves accordingly. To judge of God, as one indeed angry and displeased, and whose anger is terrible, so that to a godly man, it is more dreadful than all troubles, to apprehend God's displeasure to him. It is not, saith David, the loss of my child, the troubles in my Kingdom, that affects me so much, as because God doth hid his face from me, Psal. 51. and it must needs be so, because the heart of a believer awakened for sin, is made very tender, and so the frowns of God do more pierce his heart, than almost Hell flames do terrify the wicked: as a little offence to the eye, because a tender part, is more grievous than great blows to other parts of the body. The godly therefore are not to despise the rod of God, yea, none are more to lay it to heart than they. But further, as they are to be sensible of his anger, so withal to assure themselves that he is angry, because he loveth them: that this bitter fruit doth come from a sweet root: that all his exercises have their rise from a Fatherly care towards them, and therefore they are to receive them as medicinal, not as penal and destructive.  
But I shall not enlarge further herein: let us for the more particular affecting of ourselves, who pretend to have an interest in the Lord more than others, consider the grounds why God will not let his own people, 
Reasons why God will punish his own people for their sins.  when sinning, to go unpunished; they must be called to a severe account, yea when God letteth the wicked ones of the world live in their ease, go on securely in their impieties, and blessing themselves therein; at the same time the godly for lesser sins shall have the bitter cup of affliction to drink of, so that by outward events you would think the godly only were hated by God, & the wicked loved: And the first ground of Gods judging his own people, if not judging and humbling themselves, may be from the order, and way which God hath appointed for the communicating of Christ's benefits to us, for this is the foundation of that Antinomian error mentioned, when they read such places, as that Christ's blood is made an atonement for our sins: that the father laid our iniquities upon him: that he is made righteousness to us, and that we are accepted of in Christ: They think this is all, and because this is accomplished by Christ, though we be wallowing in our lusts, they think these great mercies are to be applied to us, but they are to remember the other places as well of believing, of repentance, not that they are causes, or merits, or to be opposed to Christ, but they are the qualifications of such subjects to whom Christ will thus reveal himself; and the Pool, as it were in moving whereof the Angel cometh down, and healeth us, so that its a blessed thing to avoid extremities in this point in our afflictions, not to be securely presuming, nor yet slavishly dejected; not to look upon a Christ without duties, nor yet oppose duties to Christ.  
2. Another ground why God may even break the bones, yea the heart as it were of his own children when offending him, is from the many aggravations that are to be found in the sins of the godly, so that the like cannot be found in the transgressions of the wicked man, insomuch that the offences of the godly do in some respects more displease God, than all the sins of wicked men: As first, when the people of God sin, it is against more experience of the sweetness and comfort by grace, and also of the bitterness of sin, which they have felt in their own souls; and certainly this must highly aggravate thy sin, thou knowest what the songs and joys are, of an heart reconciled to the Father through Christ. Thou knowest how bitter a thing it is for God, to shut thee out of his doors for thy transgressions, to give thee children's bread no longer, but to suffer thee to live upon husks: Oh what an aggravation is this to every sin thou fallest in, to remember these experiences: Alas, the wicked when they sin, they never tasted of a better life; they never found any thing sweeter than the creature; therefore they think they do not sin to their loss, and so they have not experimentally felt the terrors of the Lord it may be upon their souls: hence it is no wonder if they eat poison for honey; but for thee who hast been taught all these things upon thy soul, to meddle with sin that cost thee so dear; to deprive thyself of that joy and heaven thou hast had: Oh tremble under the approaches of any sin to the●● Christ used this as a motive in his prayer for those who crucified him, Father forgive them, for they know not what they do; but how shall Christ say, forgive thee, who knowest what thou dost: All the experience God hath wrought in thee about holy things, doth sadly aggravate thy evil ways.  
2. As the godly sin against more experience, so they also rebel against more light and knowledge, which is always highly aggravating a sin: What made the Angel's sins to be so greatly displeasing to God? What made Adam's sin so highly offensive? amongst other reasons this was one. They sinned against a great deal of light and knowledge which God had endued them with: Now the godly man hath not only natural light, but revealed light; he is supernaturally illuminated, and that not only in a common way, as many Hypocrites are, but in a special and peculiar manner, such as no reprobate can attain unto; oh then how greatly must God be offended, when thou shalt sin against that quick, penetrating, and tender light, which shineth in thy breast; and therefore God will judge thee for thy he●rt-sins, thy soul-sins; the pride there, the unbelief there, because thou hast light to discover all these. Any false motions, any sinful intentions, any corrupt minglings of thyself with the things of God, these God will judge, because thou hast spiritual light within thee, which like the Sunbeams make thee discover those atoms, those secret little sins, that other vi●●● u wouldst never take any notice of; remember then what light thou hast put under a bushel, as it were, and then no wonder if God judge thee for this.  
3. The godly man's sin is more heinous than the wicked man's, because of that love, that Freegrace, those bowels of mercy showed to him, which never were to ungodly men. No wonder then, if of all sins God will not bear the abuse of his love and his grace, especially that discriminating grace; he gave his Son to thee, not to another, who if converted, might have done him more service: his Grace did convert thee, change thee when thou wast as froward as others, wallowing in thy lusts as others, and so how can God take thy rebellion against so much Freegrace; what patience is it, that Hell doth not swallow thee quick up: As the Apostle argueth comparatively the excellency of Christ, To which of the Angels said he, Thou art my Son: so to what wicked man, to what unconverted man, abiding in his sins, hath God drawn nigh with that grace and favour, as he hath to thee? how unreasonable is it to turn grace then into wantonness: Argue as Ezra did, cap, 9.13. Thou hast given us such a deliverance as this, and should we again break thy Commandments, O Lord, thou hast done for me more than for many thousands, who sit under the power of their lusts, and shall I despise this love of God?  
4. The godly man's sin is to be aggravated, because of the special privileges which God doth bestow upon him; for he maketh him his Son, his Friend, admits him into his presence and favour. Now thou who art at such a Feast always, shouldst never be without thy Wedding-garment: Seemeth it light to you, said David, to be Son in Law to a King: and thus, is it a small matter to be taken into God's favour, to be his adopted children; to be in communion with him; to stand, as it were, before him: surely this must greatly aggravate thy sin: The more favour and honour from God, the more abominable is thy sinfulness. Michal told David falsely, Thou hast made thyself like one of the vile persons: but it is true of thee, Is it for one accustomed to the King's presence to be tumbling in mire and dirt. Oh shame thyself in thy humiliation for this; how uncomely is this to a justified person? how unsuitable to the spirit of Adoption; observe that passage, 1 Kin. 11.9. God was angry with Solomon, because his heart was turned from God, which had appeared to him twice: How many times in a gracious manner hath God appeared to thy soul, and wilt thou provoke him?  
5. The godly man's sins are the more heinous because committed against greater obligations, and bonds to the contrary; for every duty, every ordinance is a greater obligation against sin. The more thou hast prayed against passions, & yet passionate: the more thou hast prayed against pride, and yet proud; and so of every sin, the greater is thy sin. God will bring thy prayers, thy duties to witness against thee, haply the wicked man never, or very seldom hath prayed against his evil ways; but in every confession, in every prayer thou hast bewailed, and resolved against such evils, and therefore in this respect, the greater aggravation of sin, when committed. Again the Sacrament of the Lords Supper that is a strong & mighty obligation against sin. Now the godly they are admitted to this Ordinance, they are not commanded to stand in the Court, but they may enter into the Holy of Holies; they are children, and this bread is to be given to them. Now if they walk in proud sinful ways, what a witness will this ordinance be against thee; did ye receive Christ to serve the Devil? Did ye receive Christ to vain & unbelieving thoughts. Oh know that all sins after obliging Ordinances have a kind of perfidiousness and Covenant-breaking in them, and this must needs aggravate.  
6. The sins of God's people are to be heightened in this consideration, that they are not only transgressions, but unkindnesses, and therefore they are said not only to anger God, but to grieve him, as Ephes. 4.30. Grieve not the holy Spirit of God: God complaineth of Israel who were his people in a peculiar manner, though all not upright in heart, that forty years long they had grieved him: and truly what grieveth the spirit of God, must exceedingly grieve us. Hence though the sins of the godly cannot be that sin against the Holy Ghost, which the Scripture makes unparpardonable, yet because the Spirit of God, is in the godly a Sanctifier, a Sealer, a Comforter, and worketh choice and glorious effects in them; therefore they do in a more special manner grieve the Spirit of God. The Spirit of God dwells in the godly as in his Temple, and not so in a wicked man; now to defile this Temple, to profane this Temple by applying thyself to any evil way, how distasteful must it be to the Spirit of God: Oh remember, wicked men's sins anger God, but thine do grieve him also; as a stubborn child doth not only offend his parents, but make them inwardly grieve also.  
7 The people of God in their sins have this aggravating particular why God should judge them rather than others, because they have greater power to withstand it, there is not that necessity upon them in sinning, as is in unregenerate men: It is true, an unregenerate man cannot but sin in all that he doth, yet this necessity doth not excuse but aggravate, both because it is voluntarily contracted upon himself, and because this necessity is voluntary, and with delight, Eo magis libera quo magis Ancilla, as Bernard: But now in a godly man, there is a spiritual life and power within him to avoid sin; he is not in the progress of holiness, as in the first conversion, merely passive, but now actì agimus, and moti movemus; the grace of God exciting, we have life within us to cooperate. Now then, if God hath infused such a life within us, it is thy greater sin, if thou dost not act accordingly: God hath brought thee out of thy first bondage, and if thou dost yet live a slave, the greater is thy condemnation. It's made a dispute, whether a godly man can avoid any more sins than he doth, or do any more good than he doth: Some Orthodox men are reported by the Arminians to affirm they cannot; but no doubt converting grace takes away that spiritual death in sin, and giveth principles of life, and all habits of grace infused, have a sufficiency in their way to produce their acts, yet so as they need actual grace to excite and apply these to operation. A man that hath his eye healed, hath a power to see, yet if there be not light to actuate the medium, he cannot see. We need grace even after conversion, to excite and quicken those principles: But this showeth that a godly man's sin is therefore to be aggravated, because he hath a principle within to refuse it.  
8. Hence it is, because of this supernatural life within him, that all the sins of a godly man have a kind of unnaturalness in them; when a wicked man sinneth, he sinneth of his own, it is natural, as it is for a serpent to be poisonous, for a wolf to be ravening; but if a godly man sin, it's wholly contra-natural: How cometh this figtree to bear thorns, this Vine to bear thistles? Hence, 1 Joh 3.9. he that is born of God, is said, not to sin, yea he cannot sinne, because the seed abideth in him, for sins are against his divine principle; it is as if iron should swim, as if fire should descend: How can I do this and sin against God, said Joseph, Gen. 39.9.  
9 Therefore God doth judge his people when offending, because their sins do dishonour God more; what disorders are in an house redound to the Master's reproach; from wicked men no other thing is expected, every one looketh that swine will wallow in the mire; but when sheep do so, this is intolerable. This aggravation God putteth upon David's sin, 2 Sam. 12.14. Because by this deed, thou hast given great occasion for the enemies of God to blaspheme. Now remember that the honour and glory of God is worth ten thousand such as thou art.  
10. And lastly, The sins of the godly are a stumbling block and encouragement to the wicked; if they see thee proud, earthly, passionate, they think they may do so likewise. Besides, thou dost hereby discover some weariness of God, as if to turn from him to sin were better, as if thou didst not find that contentment and fullness in the ways of God, as thou didst hope for; so that seeing all these things are in the sins of the godly, no wonder if the Lord do in a special manner, call them to account, & make them taste of the bitter cup he giveth them to drink.  
Use of Exhortation, let the People of God then speedily set upon this duty of self-judging. It is a fearful thing to fall into the hands of God provoked; if thy heart be dull, hard, senseless, lay all these quickening aggravations of thy sins to thy soul, and they must needs humble thee. The Sacrament of the Lords Supper, as from one consideration, it requireth joy, and gladness of heart; so from another, godly sorrow and brokenness of soul, to see Christ crucified, as it were, for thy sins before thy eyes, and thou hast been many times ready to crucify him again and again: Cry out, O Lord, my heart is overwhelmed, what can I say, This sin with these aggravations make me fear and tremble. Oh it is not in my own worthiness, in my own fitness, I presume to draw to this Ordinance, for with the Centurion, I am not worthy Christ should come within my roof; and thus the less thou sparest and excusest thyself, the more welcome wilt thou be to this Table.   

CHAP. III. Of Gods punishing his people for sins against a Positive Institution, such as Sacrament-sins.  1 COR. 11.31. 
For if we would judge ourselves, we should not be judged of the Lord.  
THE last Observation is, That God doth judge his people, not only for moral gross sins, but Sacrament-sins, sins that are against a positive institution. The Corinthians were guilty of many other sins, some whereof were contrary to the moral Law, yea to the very light of nature; but the Apostle doth not instance in them as a cause of that public judgement which was upon them, but he pitcheth on their profane approachings to the Lord's Supper, which is of a positive Institution. The original of all that calamity which is come upon mankind, and that sin for which God was so provoked, that all the posterity of Adam is obnoxious to eternal wrath, God punishing no sin in the like manner, as he did this; What was it? but a transgression of a positive law. Uzzah was stricken dead, Nadab and Abihu consumed with fire from heaven, and all because they did not keep to such order, in God's worship, as he had instituted: 1 Chron. 15.13. Yea Moses but for deferring Circumcision, which was an Ordinance likewise of mere institution, so that it had been no duty to circumcise, if God had not commanded it, yet he was threatened to be killed for his delay therein. The Paschal lamb also, Exod. 4.24. to which the Sacrament of the Lords Supper doth answer, whosoever did neglect, was to be cut off from among his people, Numb. 9.13. By these instances it doth appear how severe the wrath of God is against all such as do not keep to the Ordinances of God, and that in such order as he hath required, as we read David acknowledging, 1 Chron. 15.13.  
I shall not treat in the general about all the positive institutions of Christ, but limit myself to this of the Lords Supper, and to show you, that seeing God will so justly judge men for their unworthy approaches to it, it is good for us to judge ourselves for such sins first, and this may prevent Gods judging of us; only to understand the Doctrine, you must know that that speaketh of sins of two sorts, moral sins, and positive sins; to understand which distinction, you must know, that this division is according to the two kinds of Commands which God imposeth upon his Church; there are moral commands, which command or forbidden that which is either intrinsically good, or evil; so that because they are goo● God commandeth them they are not commanded and therefore good: suc● is to love God, to fear hi● and such are the duties of the second Table: for we regard not those Schoolmen, who say nothing is intrinsically good or evil, but merely so from the outward Command of God, or his prohibition. Again, there are positive commands, and these have their goodness only, because God commands them, in themselves they have no  goodness, only God's institution makes them good; thus the sanctification of the Lords Day is a duty by positive institution: so the observation of the Sacraments, it is a duty by God's mere will and institution, so that the not being baptised, the not receiving of the Lords Supper had not been any sins, if God had not required them: only these positive Commands are again distinguished into positive temporary, such things as God hath required of h●s Church for a time only, as to be Circumcised, to observe the Judaical Rites and Sacrifices: it was great sin to keep them up when the time of their obligation was expired. 2. There is positive perpetual, and that is when God hath appointed such Ordinances to be observed till the coming of Christ, as the Lords day, Baptism, and the Lords Supper, we are to show forth his death till he come, 1 Cor 11. This is called by some Divines Moral Positive, and the other Moral commands, are called Moral Natural. Now as there are two kinds of Laws, so there are such kinds of sins which are the transgression of those Laws; when a man is unjust, unclean, intemperate, than he breaks the natural Law of God; when he profanes the Sabbath, when he cometh unprepared to a Sacrament, he breaketh the Positive Law; and whereas it might be thought these latter sins are not very heinous, because they are only mala quia prohibita evils, because prohibited, God's prohibition maketh them to be sins. The Doctrine telleth us, that for such sins God will judge us: yea it is worth the while to take notice of that place, Levit. 17. ver. 3, 4, 5. where God speaking not of a profane kill of beasts for common food, but religious, by way of Sacrifice, he enjoineth this order, that whosoever killeth a beast, thus for a Sacrifice, and bringeth it not unto the door of the Tabernacle, blood shall be imputed to that man, he hath shed blood. A notable place, to show how heinous a sin it is not to keep to God's order in his worship. The very not bringing of it to the door of the Tabernacle maketh it as heinous a sin as to kill a man; and indeed in some respects these sins are worse than the other, whereof this is the chief, because the Lord doth by these Positive precepts demonstrate his sovereignty over us, and try our obedience; so that if we be negligent or omissive therein, we do expressly and formally manifest our disobedience to God, and do refuse to own him as our Lord: Not to add that in these positive institutions, God regardeth our good; he hath appointed Sabbaths and Sacraments, not for his good but for ours, not that he needeth us, but because we need him; and therefore we must highly sin against our souls, 
What particulars are to be examined, & inquired after with special respect to the Ordinance of the Lords Supper.  when God shall in such a merciful manner tender our good, and we refuse it.  
This foundation laid, let us inquire into the duty of Self-judging in this particular Ordinance of the Lords Supper, and because this judging as you heard doth imply a judgement of discussion, and upon sin discovered, a judgement of condemnation. Let us speak to both, and for the judgement of Discussion: these things are to be done, first the worthy Receiver, who may receive comfortably, is to judge himself about the state of grace, to examine himself, whether he be a new creature, whether God hath ever put a supernatural and heavenly principle in him, or no? for if he be a man in the state of nature still? If he have no more in him then what he came with into the world, he cannot put forth those actual graces of Faith, and spiritual hunger after Christ, and his benefits, which make the Lords Supper to be spiritual meat and nourishment indeed. There was once a profane custom crept into the Church, which was removed by a Council, That the Lords Supper should no● be given to dead men, and the elements being symbols of nourishment, in the use whereof we a●e commanded to eat and drink, all this supposeth that while men are dead in sins, void of spiritual life, they cannot spiritually eat and drink, nor put forth gracious actings in the Ordinances; for there must be a good root, before the branches be good; there must be a good Fountain, ere the streams be; and so a good foundation of grace and spiritual life within, before thou art able to put forth Sacramental act ngs; only you must remember that the Church admits such to this Table that have competent knowledge, and are free from gross sins, because she cannot judge of the hearts of men: neither is the Sanctification, or Regeneration of a person, either in Baptism, or the Lord's Supper a foundation of the administration of the Sacrament; for then the Minister would be in perpetual doubtings to whom to give it to, or ra her conclude to give it to none, because he cannot certainly judge of grace in another man's heart, but the ground of our administration is Christ's command, with the order and way he hath prescribed. Now the Word doth only bar ignorant and profane, 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 man's 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 immediately; 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 Jays, 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 encouragements for thee to come, though it may be thou art not assured of thy being in the state of Grace: many of God's 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 enlarge on this  
2. We are to judge ourselves 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 & dressed 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 dull, unbelieving, carnal, 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 ointment, but not opened; there is a gulf between 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 melt 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 find 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 long 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 Lilies 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 leveled, 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 enlightened; draw nigh to this Ordinance that thou mayest have more of Christ, and his graces: the more thou keep'st from this pool, as it were, the less healing thou canst expect. Among many things that may be said to convince and encourage such a tempted person, I would chief 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 keepest 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 Christ's order, he is to forbear the Sacrament; but this public 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 publicly humble themselves.  
In the next place from a Judgement of discussion, we are to go to a Judgement of condemnation; for upon winnowing of thyself, thou canst not but find much chaff: by searching into thyself, much corruption will appear, and when this is found out, thou art to pass a sentence upon it: O Lord, I judge myself for this folly, this lust, I am ashamed of myself, I dare not in my own name draw nigh unto thee: especially let the Communicant condemn himself in these things: first, all his former profane, ignorant, and irreverent approaches to this Table. Oh let thy heart tremble, to think with what security, and jollity thou didst draw nigh to this Ordinance, being full of ignorance, not able to discern of the duty in hand; full of profaneness, 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 thyself, think how many times thou hast made thyself guilty of the body and blood of Christ: Such sins God hath not forgotten, though thou mayst have forgotten them. Happily the Corinthians did not think that it was for this sin 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 dost remember, with what boldness and profaneness thou didst come to these dreadful mysteries. 2. Judge and condemn thyself 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 dost 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 Apothecary's 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 find 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 myself of my sinful ways, and I cannot get out of these snares, therefore I will never come to this Ordinance. To this I answer, this will not serve thy turn, for than thou bringest thyself 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 wilful incapacity and unfitness for a Sacrament, they will not receive, because daily falling into such sins; but woe unto thee that thou dost thus wilfully indispose thyself; how dost thou obey that command, Do this in remembrance of me? How greatly dost thou contemn Christ and his benefits, with the seal thereof; therefore lay this to heart & tremble. Thou that livest in a wilful unfitness to come to a Sacrament, thou art no ways fit to die, no ways 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 fitness for a Sacrament, no fitness 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 Burgess be desired from this Court to Print his late Sermon at Paul's.  
Sadler.   

A DEMONSTRATION OF THE Day of Judgement, against ATHEISTS & HERETICS.  
For the awakening of the Ungodly, and the Comfort of Saints, especially those of them that are afflicted and oppressed.  
Preached at St Paul's, May 11. 1656.  
By Anthony Burgess Pastor of the Church of Sutton-Coldfield in Warwickshire.  
LONDON, Printed for T. Underhill at the Anchor and Bible in Paul's Churchyard, 1657.   

TO THE RIGHT HONOURABLE Sir John Dethick Lord Mayor 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 public; 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 David's Harp, would expel 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 Egypt of the world; A mighty Deliverance will then be wrought for thee from sin and misery; How blessed then and comfortable must the thoughts of this time be to thee? Luther's 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 Christ's 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, than no Petition could be more welcome to him. He that doth not look for, and hasten Christ's 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 fruitful and advantageous: But where the heart is raised up to a spiritual frame, there their hopes, desires, and ardent 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 Terror, and thereby to keep back from sin, 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 Worshipful) by you who are called to the Public Government of that famous City, the meditation on that Day should be as powerful 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 sins not judged and not punished, and the things falsely 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 strait. 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 Mediator and Friend, who is the Judge, will be the only happiness, of which the Lord grant you to be partakers, so as to find mercy in that Day, is the prayer of  
Your humble Servant in the work of the Ministry ANTHONY BURGESS.   

A DEMONSTRATION of the Day of Judgement.  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 God's providence concerning this passage of Paul's 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 Orator; 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 Stoics. 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 vexed by Critics; 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 all 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 Heresy 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 Sun, 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 blind 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 God's 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 Author or Efficient Cause, God hath appointed a day; God that is Just, Omniscient, Omnipotent, He hath appointed a day, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he hath settled 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 canceled.  
2. There is the Matter itself [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 rejoice 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 sin, 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 Mediator, 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 man's heart, is disputed between us and the Lutherans, but I wave it; only you must know, Christ is not an inferior or delegate Judge, but supreme 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 mankind by Christ.  
This truth is an Article of Faith, and having such powerful influence upon our lives, it is good to possess our minds with the truth of it, and our hearts with the terror of it, for both corrupt minds and profane 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 forbade any so much as to mention death in his hearing, he did so abhor 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, until the thoughts of this Day are wholly obliturated; Therefore before Christ's 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 Christ's 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 Heretics, 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 days, 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 days come scoffers, saying, Where is the promise of his coming? No doubt all profane, secure and atheistical sinners, who say, Let us eat and drink, and to morrow shall be as this day, though they do not expressly, yet do really deny this Day, or put it fare 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 Judas 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 real 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 Judas come to know this was in Enoch's Prophecy? These are Disputes which the practical matter I intent 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 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 profane Epicure, and sensual man, he giveth a twofold 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 Controversy; 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 Christ's 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 wonderful 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 always 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 Judgement, with the form of Christ's 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 thyself at God's Bar, think as God called to Adam, Adam, Where art thou? and he was filled with so much fear that he hide himself; Thus God is calling, thou such a sinner, such an unjust profane wretch, where art thou? To what mountains and hills 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, ●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 profane 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 thyself for destruction against that Day: Have men faith, reason, conscience, whose thoughts are not more constant about it? 1 Thess. 4.16. There is Christ's 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 show that Christ will come with all the Majesty, terror 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 God's Decrees, and therefore it is as sure as death; so that thou mayst 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 God's word will stand when Heaven and Earth shall pass away. Now consider with thyself, whatsoever the Scripture hath foretold we see it comes to pass in its 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 God's word, thou wilt find thy lusts, thy sins, the Devil to be a liar to thee, only God's Word will be faithful and true.  
Secondly, The righteousness of God his punishing Justice doth require it, therefore it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the day of God's 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 inclined to punish sin, 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 sin 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 D●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 fall alike to all, to him who feareth God, and him who feareth him not; The prosperity of the wicked, and the adversity of the godly hath been such a perplexing subject to the wisest of the godly Heathens, Seneca and Plutarch, that they have spent many thoughts about it, yea this Providence of God was such a riddle to David and Jeremiah, that without much prayer and recourse to God, they were not able to answer it. Now to this Objection, which hath staggered so many, there is no such satisfying and complete answer, as that there is a Day of Judgement, when God will set every thing in its proper place, when all the world shall discern between him who is righteous, and him that is not; therefore silence all such murmur and disputes with expectation of that Day, you should not judge too soon before the last act be past; and as in the Word of God a man would make blasphemy, if he should make a period at a comma or a colon, as in this place, Thou art not a God that lovest iniquity, if he should stop at that, Thou art not a God, and go no farther, this would be blasphemy: So it would be highly derogatory to the Justice, Wisdom and honour of God, if thou shouldst conclude what is just, and what is unjust, completely and finally by passages in this world, seeing the day of consummation of all things is not yet come.  
Lastly, That there is such a Day, appeareth by the very implanted principles in a natural conscience; For why is it that a man dying, whose conscience is not benumbed in that hour, terrors and agonies should surprise him? And why then, and it may be never before should horror and trouble take hold of him? Animula vagula quae nunc abibis in loca, Oh wretched soul, Whither art thou now going? What will become of thee? Live I cannot, Die I dare not; Why, I say, should such anguish of spirit fall upon a man going out of the world, if not for some implanted sense about a future judgement? For we might think a man though never so vile, might then be least troubled about his sins, he than feareth no Law to convince him, no Judge to condemn him, no Neighbours to shame him, and yet for all this he trembleth and quaketh in his soul, not knowing what to do. To bring this coal yet nearer into your bosoms to inflame there, I shall lay down some Propositions about the day of Judgement. As  
First, It will be the last day of God's great working, as to the world, God will then make to cease all that kind of government in Church and State, as is now upon the earth administered; So that it being the last Day of God's Power, Majesty, Glory, in reference to mankind, we must think that that day will be answerable to the greatness of the Judge, hence he is to come in the Clouds, as so many bright Thrones of Glory, with an innumerable company of Angels: So that God, though he hath in many particular and public judgements shown forth his glorious power, yet never like what will be at that Day; it is the last day, and all days empty into it; All our words, works and thoughts have an influence into that Day, so that in this sense we may say, Every thought is Eternal, every word is Eternal, every action is Eternal, these die not, but all live till the Day of Judgement; What holy care and diligence should this put us upon in all things? It is said of Apelles, that being demanded, why he was so deliberate and curious in drawing his pictures? answered, he did pingere aeternitati, he painted for Eternity, not the present Age only, but many successive Ages were to judge of his work: Thus all we do, we do to Eternity, at the Day of Judgement it will be all revived: thy sins die not, thy good works die not, all these will then be mentioned, as if done but to day; So that this is the last Day, wherein all days with the works therein are involved, after this there is no more day of grace, no more Manna will fall, no Angel will descend into the pool; the world is then as to this kind of administration put to an end.  
Secondly, As it is the last Day, so it is a terrible and dreadful Day, the very name a day of Judgement, Dooms day is enough to strike terror into us. Rom. 2. It is called the day of wrath, and the revelation of the righteous Judgement of God; it is terrible in the antecedent signs as Matth. 24. in the concomitant, in the nature of it, all the secret and evil ways of mankind being to be judged, in the consequent of it, as appears in that sentence, Depart ye cursed; and it must needs be terrible, because the Judge will then set himself to appear terribly, so that all the terror and dread God can put forth, will then be manifested; and this maketh the Scripture represent it by all those expressions, which may make it formidable; And certainly, if the report of it be so dreadful, what will the Day itself be? Then every wicked man will say, as the Queen of Sheba, concerning Solomon, That she had heard was nothing to what she did see; Hence also the wicked are brought in, gnashing of their teeth, and crying to mountains and to hills for to cover them; This will be the more terrible, not only because all external objects will be horrid and doleful sights, viZ. The world on fire, the wicked roaring and yelling, but because God will then fill the hearts of men with terror and trembling, their spirits will be prepared for it; What is the reason that now the thought of this Day doth not astonish thee, doth not make thee a Magor-missabib, fear and terror round about? but because thy heart is a stone, God doth not make it sensible and apprehensive; but at that Day, as the spirits of the just shall be perfected and raised up to love God, and to delight in him more than ever: So the spirits of wicked men will be more enlarged to receive horror, they will be made more capacious of terror than now they are; though now under these truths, thou art like Jobs Leviathan, that dost laugh at the spear, and we seem but as babblers, telling you the Poets febles of the Stygian lake, and the hellish furies, yet when this Day cometh indeed, madness and horror will fill thy heart whether it will or no; Above is horror, if thou lookest to Christ the Judge; About thee is terror, the Devils ready to take thee to an eternal prison; Below is horror, hell opening its mouth to swallow thee up in those flames; and within thee is the greatest horror, there is the gnawing worm which never dieth; Think then of sin, look upon thy lusts, as thou wouldst then at that Day; Would I do as I do, if I were at God's Tribunal, if I were arraigned at that dreadful Day?  
Thirdly, It is a wonderful Day, a Day wherein there are 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 Christ's Incarnation; The Scripture tells 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 inquire after, that is, Whether the thing be or no? But for the accidental it is good to satisfy ourselves with that of Gregory, He that in God's do 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 wonderful Day; What a wonder is it that all the persons, who ever were in the world, though their bodies have consumed so many ways, 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, Christ's 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 man's conscience; but we must not departed 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 itself 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 yield 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 days, some pretended Revelations from the Spirit about the Day, and in these later days, some deluded persons have in some places run up and down, making an horrid and doleful noise, crying out, Repent, Repent, because the Day of Judgement is come; Yea, some vain and ridiculous Astrologers, who use to foretell other men's conditions, and yet never know what shall befall themselves, as they have thoughts that Noah's flood, and Christ's 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 fare 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 ourselves with this, that it is certain, and the time uncertain, that we should not have oil 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 dispatched, let us proceed to the practicals; for if any Article in Religion hath that blessing upon it, Increase and multiply, I know none more useful and profitable than 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 dreadful 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 Judgement, 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 find 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 ways? 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 profane man, Give me that which is sweet or pleasant, though it choke me? But more (particularly) because of this Day of Judgement, take heed in these respects:  
1. Beware of living in secret sins, secret uncleanness, secret lying, bribing, or unjust ways, 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 preached upon the housetop. 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 thyself 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 sin against God? The more craft, subtlety and secrecy there is in a sin, 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 sinful actions, if not repent 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 sin, no more than a little God, or a little hell, or a little damnation, in some sense; Futurum Judicium est, & ●●ucides, said a devout Ancient, to one whom he saw laughing; If a man should have no other sin, but an idle word, or an idle thought, yet at the Day of Judgement this would eternally cast him, for this needeth the blood of Christ to wash it away, as well as other sins: But woe, and a thousand times woe to us, because of this Day; For what are all our Feast? What are all our meals, but so many idle words? What are all our meetings, our companying 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 thyself 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 inquire after. Thus you may read of that solemn process at the Day of Judgement, Ma●th. 25.42, 43. I was in prison, and ye visited me not, etc. all is for omission; It's not for sins committed, you rob 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 sins? thou comfortest thyself, because thou art none of the gross positive sinners in the world; but what confusion will fall upon thee, when God shall inquire 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 mere Negative Christian, thou dost not reprove sin, thou dost not punish sin, thou art not zealous for the holy ways 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 vouchsafed, 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 Hypocrisy, of carnal and corrupt Ends in the professing of Christ's 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 God's 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 Judgement seat of Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we must be thoroughly 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 men's judgements, yea he did not judge himself, because the Day of Judgement will find out more evil, more hypocrisy, more sinfulness than ever we thought of. Isa. 3●. 14. The hypocrites are surprised 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 Orator 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 satisfy thee, if I have less, my account will be less at that great Day.  
FINIS.