But what amazing love what matchless love is this for a man to engage his person and life for his friend when as skin for skin and all that a man hath will he give for his life and yet according to the Covenant of Redemption Jesus Christ has done all this and much more for us as is evident if you will but cast your eye back upon the Articles of the Covenant or consult the Scriptures in the Margin If a friend to free a Jâ—â— 2. 4. Joâ— 1â— 11 15 17 18 28 Râ—m 5. 6 〈◊〉 Eph. 1. 5 6 7 〈◊〉 〈◊〉 2. 13 14 15 Heb. 2. 13 1â— 15. captive or one condemned to death should put himself into the state and condition of him whom he freeth that would be an evidence of love beyond all comparison But now if the dignity of Christ's person and our unworthiness if the greatness of the debt and kind of payment and if the benefit which we reap thereby be duly weighed we shall find these evidences of love to come as much behind the love of Christ as the light of a candle cometh short of the light of the Sun Christ's Suretiship according to the Covenant of Redemption is and ought to be a prop of props to our faith It is as sure a ground of confidence that all is well and shall be for ever well between God and us as any the Scriptures does afford by vertue hereof we have a right to appeal to God's Justice for this Surety hath made ful satisfaction and to exact a debt which is fully satisfied is a point of injustice Christ knew very well what the Redemption of fallen man would cost him he knew that his life and blood must go for it he knew that he must lay by his Robes of Majesty and be cloathed with flesh he knew that he must encounter Sâ—lus Amoâ— nesâ—it difficultates men and Devils he knew that he must tread the Wine-press of his Father's wrath bear the Curse and make himself an offering for our sins for our sakes for our salvation yet for all this he is very ready and willing to bind himself by Covenant that he will redeem us whatever it cost him Oh what tongue can express what heart Eph. 3. 18 19. Look where thou wilt thou art surrounded with flames of his love and it were strange if thou shouldest not be set on fire if not sure thou must needs be a Diabolical Salamander sayâ— Cuâ—anus can conceive what soul can comprehend the heights depths bredths and lengths of this love Oh blessed Jesus what manner of love is this that thou shouldest wash away my scarlet sins in thine own blood that thou shouldest die that I may live that thou shouldest be cursed that I might be blessed that thou shouldest undergo the pains of hell that I might enjoy the joys of heaven that the face of God should be clouded from thee that his everlasting favour might rest upon me that thou shouldest be an everlasting Skreen betwixt the wrath of God and my immortal soul that thou shouldest do for me beyond all expression and suffer for me beyond all conception and gloriously provide for me beyond all expectation and all this according to the Covenant of Redemption what shall I say what can I say to all this but fall down before thy grace and spend my days in wondering at that matchless bottomless love that can never be fathomed by Angels or men Oh Lord Jesus saith one plusquam Bâ—rnard mea plusquam meas plusquam me I love thee more than all my goods and I love thee more than all my friends yea I love thee more than my very self 'T is good to write after this copy But The Eleventh and last Plea that a Believer may form up as to the ten Scriptures that are in the Margin that Eccles 11. 9. cap. 12. 14. â—â—at 12. 14. cap. 18. 23. Luk. 16. 2. Rom. 14. 10. 2 Cor. 5. 10. Hâ—b 9. 27. cap. 13. 17. 1 Pet. 4. 5. refer to the great day of account or to a man's particular account may be drawn up from the consideration of the Book of Life out of which all the Saints shall be judged in the great day of our Lord Rev. 20. 11. And I saw a great white throne and him that sat on it from whose face the earth and the heaven fled away and there was found no place for them Vers 12. And I saw the dead small and great stand before God And the books were opened and another book was opened which is the book of life and the dead were judged out of those things which were written in the books according to their works Vers 13. And the sea gave up the dead which were in it And death and hell delivered up the dead which were in them And they were judged every man according to their works Vers 14. And death and hell were cast into the lake of fire this is the second death And whosoever was not found written in the book of life was cast into the lake of fire In the 11. verse John describes the Judge with his preparation in the 12. verse he describes the persons that should be judged and then he describes the process and sentence and lastly he describes the execution of the sentence viz. the casting of the reprobates into the Lake of fire and the placing and fixing of the Elect in the heavenly Jerusalem vers 13 14 15. In the five last verses cited you have a clear and full description of the last General Judgment as is evident by the native Context and Series of this Chapter For having Rev. 2â— 1 2 3. Jude vers 6. spoken of the Devil's last Judgment which by Jude is called The judgment of the great day It is consentaneous therefore to understand this of such a Judgment whereby he is judged And indeed the expressions are so full and the matter and circumstances so satisfying and convincing that they leave no place for fears doubts or disputes This Scripture that is under our present consideration runs parallel with that Dan. 12. 1 2 3. and several other places of Scripture where the day of Judgment is spoken of and let him that can shew me at what other Judgment all the dead are raised and judged and all Reprobates sent to hell and all the Elect brought to heaven and death and hell cast into the Lake all which are plainly expressed here He shall be an Apollo to me that can make these things that are hero spoken of to agree with any other Judgment than the last Judgment Let me give a little light into this Scripture before I improve it to that purpose for which I have cited it And I saw a great white throne and him that sat on it a lively description of the last Judgment A Great Throne Great because it is set up for the General Judgment of all for the universal judgment of the whole world Before
this deliverance of the Creature that our Apostle speaks of shall not be by a reduction into nothing but by an alteration into a better estate But I must hasten to a close Vers 12. And I saw the dead small and great stand before God The Judge before whom all do appear is our dear Lord Jesus who hath the keys of hell and death in Rev. 1. 18. Act. 17. 30 31. his hands and who is designed and appointed by God the Father to be the Judge of quick and dead he hath Authority and a Commission under his Father's hand to sit and act as Judge Here you see that John calleth the Judge absolutely God but Christ is the Judge therefore Christ is God absolutely and he will appear to be God in our nature in that great day The Parties judged who stand before the Throne are 1. Generally the dead all who had died from Adam to the last day he calls them the dead after the common Law of Nature but then raised from death to life by the Eph 2. 5. Colos 2. 13. power of God he speaks not of men dead in sins and trespasses but of such as died corporally and now were raised up to judgment But shall not the living then be judged Oh yes For we must all appear before the Judgment-seat 2 Cor. 5. 10. Rom. 149 10. of Christ That he may be Judge of the quick and the dead and be Lord both of the dead and the living Under this phrase the dead are comprehended all those that then shall be found alive By the dead we are to understand the living also by an Argument from the lesser If the dead shall appear before the Judgment-seat how much more the living But the dead alone are named either because the number of the dead from Adam to the last day shall be far greater than those that shall be found alive on earth in that day or because those that remain alive shall be accounted as dead because they shall be 1 Cor. 15. 52. changed in the twinkling of an eye Secondly he describes them from their age and condition for the words may be understood of both Great and small which takes in all sorts of men Tyrants Emperours Kings Princes Dukes Lords c. as well as Subjects Vassals Slaves Beggars rich and poor strong and weak bond and free old and young all and every one without exception are to be judged for the Judgment shall be universal no man shall be so great as to escape the same nor none so small as to be excluded but every one shall have justice done him without respect of persons as that great Apostle Paul tells us We must all appear before the Judgment-seat 2 Cor. 5. 10. of Christ that every one may receive the things done in his body according to that he hath done whether it be good or bad I am no admirer of the School-men's notion who suppose that all shall be raised about the age of Lum lib dist 44 33. which was Christ's Age but do judge that that perfection which consisteth in the conforming them to Christ's glorious body is of another kind than to respect either age stature or the like Stand before God that is brought to Judgment the Joh. 3. 18. guilty standing ready to be condemned and the Saints standing ready in Christ's presence to be absolved and pronounced blessed And the books were opened Christ the Judge being set on his Throne and having all the world before him the books are opened 1. In the general the books are said to be open 2. Here is a special book for the Elect The book of life was opened 3. Here you have sentence passed and pronounced according to what was written in these books and according to their works And the dead were judged out of those things which were written in the books according to their works Here the Judicial Process is noted by imitation of Humane Courts in which the whole Process is wont to be drawn up and laid before the Judge from whence the Judge determineth for or against the person according to the Acts and Proofs that lie open before him The Equity Justice and Righteousness of Christ the Judge that sits on his white Throne is set forth by a Metaphor taken from Humane Courts where the Judge pronounceth sentence according to the written Law and the Acts and Proofs agreeing thereunto All things are Heb. 4. 13. Rev. 1. 14. naked and bare before him whose eyes are as a flame of fire But to shew that the Judgment shall be as accurate and particular in the trial and just and righteous in the close as if all were registred and put on Record nothing shall escape or be mistaken in its circumstances but all things shall be so cleared and issued beyond all doubts and disputes as if an exact Registre of them had been kept and published in all which there is a plain allusion unto the words of Daniel speaking thus of this Judgment The Dan. 7. 10. Judgment was set and the books were opened We find six several books mentioned in the Scripture First The Book of Nature that is mentioned by David Psal 139. 16. Thine eyes did see my substance yet being unperfect and in thy book all my members were written which in continuance were fashioned when as yet there was none of them 'T is a Metaphor from curious work men that do all by the The world saith Clemens Alexandrious is Deâ— Scriptura the first Bible that God made for the instruction of Man Book or by a Model set before them that nothing may be deficient or done amiss Had God left out an eye in his common place Book saith one thou hadst wanted it The heavens declare the glory of God and the firmament sheweth his handy work The Psalmist looks upon that great Volume of heaven and earth and there reads in Capital letters the Prints and Characters of God's glory This Book saith one was imprinted at the New Jerusalem by the finger of Jehovah and is not to be sold but to be seen at the sign of Glory of every one that lifts up his eyes to heaven In this Book of nature which is made up of three great leaves Heaven Earth and Sea God hath made himself visible yea legible even his eternal power and Godhead So that all men are left without Rom. 1. 20. excuse Out of this Book the poor blind Gentiles might have learned many choice lessons as First that they had a maker Secondly That this Maker being before the things made is eternal without beginning or ending Thirdly That he must needs be Almighty which made all things out of nothing and sustained such a Mass of creatures Fourthly The order variety and distinction of creatures declare his marvellous Wisdom Fifthly In this Book they might run and read the great goodness and the admirable kindness of God to the sons of men in making
Mordecai's name was Registred in the Chronicles of Persia Ejih 6. 1 2 3. And Iamerlane had always by him a Catalogue of his best Servants and their good deserts which he daily perused Judge But Sixthly and lastly There is a Book of Life Rev. 20. 12. And another book was opened which is the book of life the Book of Life is the Book of all those that were elected and redeemed to life through Christ Jesus This Book of Life containeth a Register of such particular persons in whose Salvation God from all Eternity determined to have his mercy glorified and for whom Christ merited Faith Repentance and perseverance that they should repent believe and be finally saved The book of life shall be opened that is to say the Decrees of God will be then published and made known which now are sealed up in his breast and locked up in his Archives Then it will be seen who are appointed to life for the glorifying of God's free rich and Soveraign Grace and whom he purposed to leave in their sins and to perish for ever for the exaltation of his Justice 'T is called A Book of Life not that God hath need of a Book but to note the certainty of Predestination viz. that God knows all and every of the Elect even as men know a thing which for memory's sake they set down in writing This Book of Life shall be opened in the great day because then it shall appear who were Elect who Reprobates who truly believed in Christ who not who worshipped God in spirit and in truth and who not who walked with God as Noah and who not who set up God as the object of their fear who not who followed the Lamb whither ever he went and who not who were sincere and who not who preferred Christ above ten thousand worlds and who preferred Barrabas before Jesus and their Farms and their Oxen and their Mat. 25. 32. Swine yea their very Lusts before a Saviour a Redeemer Ezek. 9. 4 6. who are Sheep and who are Goats who are Sons and who are Slaves who have mourned for their own sins and the sins of the time and who they are that have made a sport of sin c. Of this Book of Life you read often in Scripture Phil. 4. 3. And I intreat thee also true yoke-fellow help those women which laboured with me in the Gospel with Clement also and with other my fellow-labourers whose names are in the book of life Vorstius thinks it a speech taken from the custome of souldiers or Cities in which the chosen Souldiers or Citizens are by name written in a certain Book or Roll. This Book or Roll is called here The Book of Life because therein are written all the Elect who are ordained to Eternal Life Rev. 3. 5. He that overcometh the same shall be cloathed in white raiment and I will not blot out his name out of the book of life In this Book of Life all the just that live by faith are written The Elect are certain of Joh. 10. 28 29 30 31. eternal life they shall never perish nor none can ever pluck them out of the Father's hand nor out of Christ's hand God is said to have Books Metaphorically The Holy God by an Ambrâ—pepatheria speaketh to our capacity for he doth all things without the help of Books he needs no Books to help his Memory he does all things by his infinite Wisdom Eternal Foreknowledge Counsel Government and Judgment but thus men cannot do for whatsoever is done in their Councils Cities Families Contracts c. for memory's sake is set down in writing that so as there is occasion they may look it over and call to mind such things as they desire Mark not to have our names blotted out of the Book of Life is to have them always remain therein that is to enjoy Eternal Glory and what can the soul desire more The names of the Elect are written in the Book of Life they do not obtain Salvation by chance but were elected of God to life and happiness before the Foundation of the World Now their names being once written in the Book of Life they shall never never be blotted out of that Book In the Book of Predestination there is not one blot to be found the Salvation of the Elect is most sure and certain Rev. 13. 8. And all that dwell on the earth shall worship him whose names are not written in the book of life of the Lamb slain from the foundation of the world The names of the Elect are said to be written in the Book of Life by an usual Metaphor for we commonly write down the names of such as are dear unto us that we may continually remember them So God having in his Eternal Council elected some to Salvation hath written their names in the Book of Life as our Saviour tells us Rejoyce because your Luk. 10. 20. names are written in heaven Some understand the Metaphor of the Sonship of the Elect so that to be written in the Book of Life shews that they are heirs of Glory for we know that such are to inherit whose names are written in the last Will and Testament of men Of this Book of Life you may further read Rev. 17. 8. Rev. 20. 15. Rev. 21. 27. Rev. 22. 19. Now from this Book of Life that shall be opened in the great day when the other Books shall be opened as hath been shewed every sincere Christian may form up this Eleventh Plea as to the Ten Scriptures that are in the Margin that refer to the great Eccles 9. 11. cap. 12. 14. Mat. 12. 14. cap. 18 23. Luk. 16. 2. Rom. 14. 10. 2 Cor. 5. 10. Hâ—b 9. 27. cap. 13. 17. 1 Pet. â— 5. Dan. 9. 24. Coles 2. 14. day of account or t 〈…〉 man's particular account Most Holy and Blessed Lord cast thine eye upon the Book of Election and there thou wilt find my name written Now my name being written in that Book I am exempt from all condemnation and interested in the great Salvation my name being written in the Book of Life I am secured from coming into the Judgment of Reprobation or Condemnation Joh. 5. 14. Revel 21. 27. Jesus Christ who hath written my name in the Book of Life hath made up my acounts for me he hath satisfied thy Justice and pacified thy Wrath and born the Curse and purchased my Pardon and put upon me an everlasting Righteousness and given me my Quietus est he has crost out the black lines of my sins with the red lines of his blood he has cancelled all the Bonds wherein I stood obliged to Divine Justice I further plead O Blessed Lord That there is an immutable Connexion betwixt being written in this Book of Life and the obtaining of Eternal Life and if the Connexion betwixt being written in this Book of Life and the obtaining of Eternal Life were not peremptory what reason could there be of opening this Book in the day of Judgment The Book of Life is a Book of Sovereign Grace upon which lies the weight of my Salvation my happiness my all and therefore by that Book I desire to stand or fall Well saith the Lord I cannot but accept of this Plea as holy honourable just and righteous and therefore enter thou into the ioy of thy Lord inherit the Kingdom prepared for thee Mat. 25. 21 34. Thus by Divine Aslistance and by a special and a gracious hand of Providence upon me I have finished those select and important Cases of Conscience which I designed to speak to Soli Deo Gloria in Aeternum
all the creatures for their good for their service and benefit Sixthly and lastly In this Book they might run and read what a most excellent what a most admirable what a most transcendent workman God was What are the Heavens the Earth the Sea but a sheet of Royal Paper written all over with the Wisdom and Power of God Now in the great day of account this Book shall be produced to witness against the Heathen World because they did not live up to the light that was held forth to them in this Book but crucified that light and knowledge by false ways of worship and by their wicked manners whereof the Apostle gives you a Bead-roll or Catalogue from vers 21. to the end of that 1. of the Romans But Secondly there is the Book of Providence wherein â— all particulars are registred even such as Atheists may count trivial and inconsiderable Mat. 10. 30. But the very hairs of your head are all numbred And where is their number summed up even in the Book of Providence The three Worthies were taken out of the fiery furnace Dan. 3. 27 with their hairs in full number not one of them singed Paul encouraging the Passengers to eat who were in fear and danger of death tells them that there should not an Act. 27. 34. hair fall from the head of any of them And when Saul 1 Sam. 14. 45. would have put Jonathan to death the people told him That there should not a hair of his head fall to the ground Christ doth not say that the hairs of your eye lids are numbred but the hairs of your head where there is the greatest plenty and the least use Though hair is but an excrement and the most contemptible part of man yet every hair of an Elect person is observed and registred down in God's Books and not one of them shall be lost Nor the Holy Ghost doth not say the hairs of your heads shall be numbred but the hairs of your head are all numbred God has already booked them all down and all to shew us that special that singular care that God takes of the smallest and least concernments of his chosen ones This Book of Providence God will produce in the great day to confute and condemn the Atheists of the World who have denied a Divine Providence and whose hearts have swelled against his Government of the world according to the counsels of his own heart But Thirdly There is the Book of men's afflictions this some account an entire Book of it self Psal 56. 8. Thou tellest my wandrings put thou my tears into thy bottle are The Septuagint for my wandrings or flitâ—ings have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my Lâ—fe to teach us saith one that our life is but a flitting they not in thy book God told all those weary steps that David took in passing over those two great Forrests when he fled from Saul or thou cypherest up my flittings as the words may be read whilst David was hunted up and down like a Partridge and hushed out of every bush and had no certain dwelling place but driven from post to pillar from one Countrey to another God was all this while a noting down and a numbering of his flittings and a bottleing up his tears and a booking down his sighs Put thou my tears into thy bottle Heb. my tear that is every tear of mine let not one of them be lost but kept safe with thee as so much sweet water God is said in Scripture to have a Bag and a Bottle a Bag for our sins and a Bottle for our tears and Oh that we would all labour to fill his bottle with our tears as we have filled his bag with our sins and certainly if the white tears of his servants be bottled up the red tears of their blood shall not be cast away if God keep the tears of the Saints in store much more will he remember their blood to avenge it and though Tyrants burn the bones of the Saints yet they cannot blot out their tears and blood out of God's Register Are they not in thy book are they not in thy Register or Book of Accounts where they cannot be blotted out by any time or Tyrants i. e. yes certainly they are thou dost assuredly book them down and wilt never forget one of them according to the usual Interrogatory that was used among the Hebrews when they affirmed a thing past all doubt Let the great Nimrods and oppressors of the Saints look to themselves for God books down all the afflictions sufferings and persecutions of his servants and in the great day he will bring in this Book this Register to witness against them Ah sinners sinners look to your selves in the great day of account the Lord will reckon with you for every rod that he hath spent upon you he will reckon with you not only for all your mercies but also for all your crosses not only for all your sweets but also for all your bitters not only for all your cordials but also for all your corrasives In this Book of Afflictions there is not only Item for this mercy and that but Item also for this affliction and that this sickness and that this cross and that this loss and that And will not the opening of this Book of the Saints afflictions and sufferings and of sinners afflictions and sufferings be as the hand-writing upon Dan. 5. 5 6. the wall to all the wicked of the earth in the great day of account surely yes for as they cannot answer for one mercy of ten thousand that they have enjoyed so they cannot answer for one affliction of ten thousand that they have been exercised with But Fourthly There is the Book of Conscience Conscience saith Philo is the little Consistory of the soul Conscience Râ—m 2. 14 15. is Mille Testes A thousand Witnesses for or against a man Conscience is God's Preacher in the bosom Conscience hath a good memory saith one The chief Gen. 41. 9. Butler forgot the promise that he had made to Joseph but Conscience told him of it Fama propter homines conscientia propter Deum saith Augustine A good name will carry it amongst men but it is a good conscience only that can acquit us before God In this great day the Book of every man's Conscience shall be opened for their conviction The Conscience is a Domestick and true Tribunal saith Nazianzenâ—â— wherein they shall read their guilt in legible Characters for that is a Book of Record wherein men's actions are entred and although now it be shut up close and sinners will by no means be brought to look into it â—and though many things that are written in this Book seem to be so greatly obliterated and blotted that they can hardly be read Yet in that great day of Accounts God will refresh and recover the lustre of those Ancient Writings and sinners in that day shall find that
23 26. can never be happy here nor blessed hereafter and yet it is possible for a man with Herod to reform many things Mark â—â— 2â— Mat. 26. 20 21. 22 1 Theâ—s 5. 23. and yet be a lost and undone man for ever as he was Judas was a very reformed man but he was never inwardly changed nor throughout sanctified The Scribes and Pharisees were outwardly reformed but they were not inwardly renewed A man may be another man than what once he was and yet not be a new man a new creature When a sinner is sermon-sick O! then he will 2 Cor. 5. 17. 2 Pâ—t 2. 20 22. Dâ—st 5. 5 6 7 8. leave his sins but when that sickness is off he returns with the dog to his vomit and with the sow to her wallowing in the mire Sometimes conscience is like the hand-writing upon the wall it makes the sinners countenance to change and his thoughts to be troubled and the joints of his loins to be loosed and his knees to smite one against another and now the sinner is all for reforming and turning over a new leaf but when these agonies of conscience are over the sinner returns to his old courses again and often times is twofold more a Child of Hell than before There was a Matth. 23. 15. man in this City who was given up to the highest wickednesses on his sick bed conscience made an Arrest of him and he was filled with such wonderful horrour and terrour that he cryed out day and night that he was damned he was damned he was damned and when he had some small intervals O what large promises did he make what a new man a reformed man he would be but when in time his terrors and sickness wrought off he was seven-fold worse than before Sometimes the awakened Sinner parts with some sins to make room for others and sometimes the Sinner seems to give a Bill of divorce to this sin and that but it is only because his bodily strength fails him or because he wants an opportunity or because there is a more strict eye and watch upon him or because the sword of the Magistrate is more sharpned against him or because James 4. 3. he wants fuel he wants a purse to bear it out or because some Company or some Relations or some Friends lye between him and his sins so that he must either tread over them or else keep from his sins or because he has deeply smarted for this sin and that his name has been blotted his credit and reputation stained Prov. 6. 32 33 34 35. his Trade decayed his health empaired his body wasted c. By these short hints it is evident that men may attain to some outward reformation whose states and hearts were never changed and who were never taken into marriage union with Christ But Tenthly and lastly many take up in a party as of old some cryed up Paul as the only deep Preacher and others cryed up Apollos as the only eloquent Preacher and 1 Cor. 1. 10 11 12 13. many cryed up Cephas as the most zealous Preacher We are for the Church of England say some we are for the baptized People say others we are for the Presbyterian government cry some we are for the congregational way cry others I have so much ingenuity and charity as to judge that some of all these several parties and perswasions are really holy and will be eternally happy are gracious and will be glorious are sanctified and will be saved are now governed by Christ and will be hereafter glorified with Christ Judas was one of Christs party Mat. 26. 20. to the 26. if I may so speak and yet he had no part nor portion in Christ Demas was one of Paul's party and yet he 2 Tim. 4. 10. plaid the Apostat and turn'd an idolatrous Priest at 2 Tim. 1. 15. Thessalonica as Dorotheus saith And Phygellus and Hermogenes were of Paul's party but were only famous for 1 Tim. 1. 19 20. their recidivation and Apostasie Hymeneus and Alexander were of Paul's party but they made shipwrack of faith and a good conscience The five foolish Virgins Mat. 25. 1 2 12. were in society with the wise and were accounted as members of their association and yet the door of Heaven was shut against them Many light slight and vain persons went with the Children of Israel out of the Land Exod. 1â— 38. Num. 11. 4. of Egypt even a mixt multitude that imbarkt in the same bottom with them and yet never arrived at the Land of promise O my Friends it is not a mans being of this party or that this Church or that this way or that this society or that that will bring him to Heaven without 1 Pet. 1. 4. Heâ— 1. 2. 1 John 5. 12. a spiritual conjunction with Christ he that would enjoy the Heavenly inheritance must be espoused to Christ the heir of all things For he that hath the Son hath life and he that hath not the Son hath not life This marriage union between Christ and the soul is set forth to the life throughout that Book of Solomon's Songâ— though the marriage-union between Christ and the soul Cant. â— 16. 1 Cor. 6. 17. Eccl. 11. 6. be imperceptible to the eye of reason yet it is real things in nature work often insensibly yet really we do not see the hand move on the dial yet it moves the Sun exhales and drawes up the vapours of the Earth insensibly yet really Now this marriage-union between Christ and the soul includes and takes in these following particulars First This marriage-union between Christ and the soul does include and take in the souls giving a present bill of Divorce to all other lovers Sin the world and Consult these Scriptures Hosea 14. 8. Isa 2. 20. Cap. 30. 22. Psalm 45. 10. Exod. 12. 33. Isa 59. â—o C. 3. 3. Satan Are you seriously and sincerely willing for ever to renounce these and be divorced from these there is no compounding betwixt Christ and them sin and your souls must part or Christ and your souls can never meet sin and your souls must be two or Christ and your souls can never be one you must in good earnest fall out with sins or else you can never in good earnest fall in with a Saviour the heart must be separated from all other lovers before Christ will take the soul into his bed of loves Christ takes none into marriage-union with himself but such as are cordially willing that all old former leagues with sin and the world shall be for ever broken and dissolved your cordial willingness to part with sin is your parting with sin in Divine account you may as soon bring East and West together light and darkness together Heaven and Hell together as bring Christ to â—spouse himself to such a soul as has no mind no will no heart to be divorced from his former lovers 'T
〈…〉 erings â—o many blind Papist run themselves into out of a supeâ—stitious opi 〈…〉 of Merit or Satisfaction but under all their Penances they cannot say we â—ear in our bodies the marks of our Lord Jesu Câ—rist Gal. 6. 17. furnace but yielded themselves to be cast into the fiery furnace they did not stubbornly oppose nor struggle against their enemies but patiently and quietly yielded their bodies to the flames neither did the Prophets or Apostles step over God's hedge to make way to their own Sufferings or Martyrdom No men may with the Donatists destroy themselves rather than they would conform to this or that Religion No man may have a hand in his own destruction no man may cut his throat with his own hands to avoid a Prison a Dâ—ngeon a Den a fiery Furnace Cyprian tells the Christians in his time that were ambitious of Martyrdom Non est in tua potestate sed in Dei dignatione Martyrium We may not run our selves into prison without a Mittimus from heaven If righteousness lead me into prison a righteous God will stand by me in prison and in the issue give me a gracious or a glorious deliverance out of prison But if I wilfully causlesly run my self into prison it will be a righteous thing with God to leave me to shift for my self in prison If God should meet a man in prison and say to him as he did â—nce to Elijah What dost thou here Elijah 1 King 19. 9. Here he is secretly taxed for leaving his station out of too much fear of Jezâ—bel What dost thou here O man is this a fit place for Truth 's Champion If a man cannot readily answer Lord I have not run my self into a prison but 't is thy self 't is thy truth 't is thy interest 't is thy honour 't is my conscience 't is duty that has brought me hither what confusion would attend him Thilusâ—rius and Theodoret speak of some that would compel men to kill them out of an affectation of Martyrdom but this was a mad ambition but no true zeal 'T was an errour in Tertullian to say that afflictions that sufferings were to be sought No man is to make his own Cross nor Scourges to whip himself nor to cast himself into a suffering state so long as God hath left him a plain open Act. 9. 23 24 25. Joh. â—0 19 20. way to escape suffering without sinning not but that most men are more apt and prone to sin themselves out of smart sufferings than unwarrantably to run themselves into sufferings but it is good for every Christian to be upon his Guard and not run till God sends him As a Christian must not shâ—n sufferings so he must not seek them Secondly that Afflictions Sufferings Persecutions hath been the common lot and portion of the people of God in all the Mat. 1â— 22. cap. 16. 24. Luk. 21. 1â— Joh. 15. 20. Heb. 11. The common cry of Persecutors hath been Christianâ— aâ— L 〈…〉 Ages of the world witness the suâ—ferings of the Patriarchs Prophets Apostles the Primitive Christians and the Martyrs of a later date Abel was persecuted by Câ—in 1 Joh. 3. 12. and Isaac by Ishmael Gal. 4. 29. and Jacob by â—sau That seems to be a standing Law All that will live godly in Christ Jesus must suffer persecution 2 Tim. 3. 12. A man may have many faint wiâ—hes and cold desires after Godliness and yet escape Persecution yea he may make some esâ—ays and attempts as if he would be Godly and yet escape Persecution But when a man is thâ—roughly resolved to be Godly and sets himself in good earnest upon pursuing after holiness upon living a life of holiness upon growing up in holiness then he must expect to meet with afflictions and persecutions The History of the Ten Persecutions and that little Book of Martyrs the 11. of the Hebrews and Mr. Fox his Acts and Monuments with many other Histories that are extant do abundantly evidence that from Age to Age and from one Generation to another they that have been born after the Gal. 4. 29. Flesh have persecuted them that have been born after the Spirit and that the Seed of the Serpent hath been still a multiplying of Gen. 3. 1â— troubles upon the Seed of the Woman As there was no way to Paradise but by a flaming sword nor no way to Canaan but through a howling wilderness so there is no way to Heaven but by the Gates of Hell there is no way to a glorious Exaltation but through a Sea of Tribulation of Persecution The way to Act. 14. 21 2â— Heaven is not strewed with roses but fâ—ll of thorns and briaâ—s as those of whom this world is not worthy have always experienced Heb. 11. The Serpentine Brood takes a very great pleasure to be still a representing the people of God as foolish hypocritical precise proud schismatical seditious factious and as persons against Order and Government against good Laws and Customs as distarbers and troublers of the peace Thus Ahab accounts Elijah The troubler of Israel and Haman laid it to the charge of the 1 King 18. 17. Esâ—h 3. 8. Ezâ—a 4. 15. Jews that they were disoâ—â—dient to the â—ing's Laws and the adversaries of the Jews told Artaxerxes the King that Jerusalem was a rebelâ—ious City hurtful unto Kings and Princes And the unbelieving Jews at Thessalonica did as much for the Apostles they said they were the men that turned the world up sâ—le down So Luther Act. 17. 6. was called the Trumpet of Rebellion and Tertulâ—us calls Paul A pestilent fellow and a mover of sedition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Pestiâ—ence A Batch foolish Tertulâ—us mis-took the Antidote for the Poyson cap. 24. 5. the remedy for the disease Now if so precious a man as Paul than whom saith Chrysostom the earth never bare a better since it bore Christ were accounted and called a Pest a Botch let not us think much if the choicest Saints in our days are accounted and esteemed as so many Pests and Botches This is the reward the ingrateful world gives the servants of Christ for their zeal and faithfulness in the cause of Christ instead of encouraging them they load them with ignominious and hateful terms of Rebellion and Turbulency c. labouring thereby to make them odious and to enrage the people against them as the Persecutors of old used to wrap the Christians up in Bears skins and Lyons skins c. and then to bait them with Dogs It is a very great vanity to think of passing to heaven without suffering the Saints in all Ages have found the way thither paved with troubles and it would be a foolish childish thing for any of us to think of finding it otherwise now Constantine the Great as piously as wiâ—tily told Acâ—sius the Novation that if he would not take up with Secrat Hâ—st Eccl. lib. 1. cap. 10. Persecution and such like dealing
gathered them And in the New Testament Christ sends his hearers to the Scriptures Joh. 5. 39. Search the Scriptures for in them ye think ye have eternal life and they are they which testifie of me The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is here rendred search signifies a strict narrow curious diligent search we must search the Scripture as we would search for Gold or for some Precious Stones which we would fâ—in find we must search the Scriptures as Hunters seek and search out their Game The Scripture is so perfect a Rule that the most specious observances the most glorious performances the most exact worship is no way acceptable unto God if not directed in his word They may have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Colos 2. 23. A shew of Wisdom in Will-worship to the pleasing of men not to the honour of God God gave Moses a pattern for Exod. 25. 9. the making of the Tabernacle and David for the Temple and all Heb. 8 5. things were to be ordered and regulated according to this pattern God hath set us a perfect Rule of Worship in his Word and no Service pleaseth him but what is according to this Rule As our Joh. 4. 20 21. 22. Saviour told the woman of Samaria concerning the Samaritan Worship at Mount Gerazim and the Jewish Worship at Jerusalem That the Samaritans worshipped they know not what the Jews knew what they worshipped for Salvation was of the Jews Why so because the Jews had God's special direction and appointment of God's Word for their Worship and Service which the Samaritans had not All our Worship must be regulated by God's Will not our own Non ex arbitrio Deo serviâ—ndum sed ex imperio Not according to our own fancy but God's Command and Prescription I say of all humane invented Will-worship of God as Tertullian of the Heathen Worship Ex religione super sâ—itio compingitur eo irreligiosior quanto Ethnicus paratior Men in this are no better than laboriously superstitious taking pains to be irreligious And so the Apostle sends his hearers to the Scriptures 2 Pet. 1. 19 20 â—â— as to a surer word than that of the Revelation all which speaks out the sufficiency of the Scripture to direct us in all matters of Divine Worship and in what ever else may help on the internal and eternal welfare of our precious and immortal souls That which bred the Popish Religion Superstition Idolatry and Pompous Worship was men's departing from the word and not cleaving to the word as a sufficient rule to direct them in all matters of worship and what woful mischiefs and miseries have been brought upon the people of the Lord in this Land and else where by men that make not the word the rule of their worship but cry up an outward pompous worship I have no mind to enumerate at this time But how will these vain men that accuse the holy Scriptures of insufficiency blush be ashamed and confounded when in the great day the Lord shall plead the excellency and vindicate the Sufficiency and Authority of his blessed Book in opposition to all the mixtures of men's Traditions with Divine Institutions Now they that suffer for asserting the holy Scriptures to be a sufficient rule to order guide and direct them in all matters of worship they have a good Cause and they suffer as Christians for well doing But They that are Assertors of the true God in opposition to the Idols of the Nations have a good Cause and they that suffer upon this account suffer as Christians for well doing Upon this foot the Christians under the Heathen Emperours in the primitive times suffered great things and are there none that suffer this day upon this account by the Romish Powers But Fifthly They who assert that God will not bear with mixtures in his worship and service but revenge himself upon the corrupters of his worship they have a good cause and they that suffer upon that account suffer as Christians for well doing All mixtures Isa 29. 13 14. Mat. 15. 3 6 8 9. debase the worship and service of God and makes the worship a vain worship as the mixing of water with wine is the debasing of the wine and the mixing of Tin with Silver or Brass with Gold is debasing of the Silver and Gold so for men to mix and mingle their Traditions and Inventions with God's Institutions is to debase the worship and service of God and to detract from the excellency and glory of it You know that the Kings and Princes of the world have most severely punished such who by their base mixtures have imbased their Coyn. And assuredly there is a day a coming when the King of Kings will most severely punish all such who have imbased his worship and service by mixing Humane Inventions and Romish Traditions with his holy Institutions Rev. 22. 18. For I testifie unto every man that heareth the words of the Prophecie of this book if any man shall add unto these things God shall add unto him the Plagues that are written in There will come a day when Jews Turks Papists shall pay dear for adding to the Scriptures this book And no wonder for what horrible pride presumption stoutness and baseness is it in foolish man to be so bold with the great God as to dare to mix any thing of his own with his worship and service which according to Divine Institution is so perfect and compleat God will never bear it to see men lay their Dirt upon his Gold and to put their Rags upon his Royal Robes Ah Christians 't is best to stand up for holy Ordinances and pure worship in opposition to all mixtures whatsoever Oh do not touch a polluted worship do not plead and contend for a polluted worship but let Baal plead for Baal and though all 1 King 18. 21. Rev. 13. 3 4. 6 17. cap. 14 9 11. the world should wander after the Beast yet do not you wander after the Beast and though every forehead should have the mark of the Beast upon it yet do you abhor his mark and whatever else it be that does but smell and savour of the Beast 'T is a very dangerous thing for any Mortals to be adding to God's worship and word there is a horrible curse that hangs over the heads of all such that add or detract from the blessed Scriptures If falsifiers of Coin are liable unto the Civil Curse of the Law how much more shall the Anathema of Eternal Damnation be inflicted upon the corrupters of God's word and worship To them that add thereto God will add all the Plagues of this book to wit the seven last Plagues and cast them into the lake of sire and brimsionâ— Rev. 19. with the Dragon the Beast and the false Prophet Now they that suffer for asserting that God will not bear with mixtures in his Worship and Service but revenge himself upon
by choice persons chosen out one by another and about choice matters and upon choice conditions chosen out and agreed upon by both parties Secondly because in making of Covenants commonly sacrifices were stricken and slain for confirmation and solemnity Of old God sealed his Covenant by sacrifices of beasts slain divided and cut asunder and the choice fat and other parts offered upon the Altar And in making of great and solemn Covenants men in old time were wont to kill and cut asunder sacrificed beasts and to pass â—eâ— 15. 9 10 17. Jeâ— 34. 18 19 20. Levâ— 26. 25. weigh well these two Scriptures 〈◊〉 breakers may well look â—pon them as flaming swords is terrible thunder-bolts between the parts divided for a solemn testimony or for the confirmation of the Covenants that they had made And as learned men have long since observed that the very Heathen in their covenanting used sacrifices and divided them passing between the parts and this they did as some conjecture in imitation of God's people This third is the common opinion about the Original of this name and therefore preferred before all other So this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berith Covenant seems to sound as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kerith a smiting or striking because of sacrifices slain in covenanting Hence the word Covenant is often joyned witst 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Karath which signifies striking of Covenant An example of this beyond all exception And Riven in Gen. 31. Exerciâ—at 135. saith my Author is in that sacrifice wherein God by Moses made a Covenant with all the people of Israel and bound them to obey his Law the description of it is in Exod. 24. 4 5 6 7 8. And Moses wrote all the wards of the Lord and rose up early in the morning and builded an Altar under the hill and twelve pillars according to the twelve tribes of Israel And he sent young men of the children Anciently Coâ—enants were made with blood to be taken conâ—â—an y in the covenant eâ—en to the the◠〈…〉 of blood loss of life of Israel which offered burnt offerings and sacrificed peace-offerings of oxen unto the Lord. And Moses took half of the blood and put it in basons and half of the blood he sprinkled on the Altar And he took the book of the Covenant and read in the audience of the people and they said all that the Lord hath said will we do and be obedient And Moses took the blood and sprinkled it on the people and said Behold the blood of the Covenant which the Lord hath made with you concerning all these words I shall not Rupâ—rtus Ambrâ—se Cajetan c. trouble my reader with that mystical and too curious a sence that some of the Ancients put upon these words the historical sense is here more fit For in this Ceremony of dividing the blood in two parts and so besprinkling the Altar with the one half which represented God and the people with the other between whom the Covenant was confirmed the old use in striking of Covenants is observed For the ancient custom was that they which made a League or Covenant divided some beast and put the parts asunder walking in the midst signifying that as the beast was divided so they should be which brake the Covenant So when Saul went against the Ammonites coming out of the field he hewed two Oxen and sent them into all the coasts of Israel expressing the 1 Sam. 11. 7. like signification that so should his Oxen be served that came not forth after Saul and Samuel After the same manner when God made a Covenant with Abraham and he had divided certain beasts as God had commanded Gen. 15. 12. to the 19. him and laid one part against another a smoaking â—irâ—brand went between representing God signifying that so he should be divided which violated the Covenant So in this place not much unlike the blood is parted in twain shewing that so should his blood be shed which kept not the Covenant Fourthly some derive the word Berith from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bara to create and the reason they give for this derivation is this because the first state of creation was confirmed by the Covenant which God made with man and all creatures were to be upheld by means of observing of the Law and condition of the Covenant and that Covenant being broken by man the world made subject to ruine is upheld yea and as it were created anew by the Covenant of grace in Christ Fifthly some derive the word Berith from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berath which signifies firmness sureness because Covenants are firm and sure and all things agreed on are confirmed and made sure by them God's Covenant is a sure Covenant Deut. 7. 9. The Lord thy God he is the faithful God or the God 〈…〉 31. 31 23 35 â—6 37. â—sâ—l 19. 7. Rev. 3. 14. Isa 54. 10. of Amen which keepeth covenant with them that love him Psal 89. 34. My covenant will I not break Hebrew I will not profane nor alter the thing that is gone out of my lips All God's precepts all God's predictions all God's menaces and all God's promises are the issue of a most just faithful and righteous will There are three things that God cannot do 1. He cannot die 2. He cannot lie Tiius 1. 2. In hope of eternal life which God that cannot lie promised before the world began 3. He cannot deny himself Now the derivation of Berith from the several roots specified and not from one only doth give much light to the point under consideration and doth reconcile in one all the several opinions of the learned and justifies their several derivations without rejecting or offering any wrong or disgrace to any Secondly The Greek name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diatheke A Covenant or a Testament By this Greek word the Septuagint in their Greek Translation do commonly express the Hebrew word Berith and it is observeable that this is the only word by which the Hebrew word Berith is rendered in the New Testament This Greek word Diatheke is translated Covenant in the New Testament about Heb. 8. 6 7 8 9 10 cap. 1. 4. Luk. 1. 72. Rom. 9. 4 c. Mat. 26. 28. Luk. 22. 20 c. twenty times and the same word is translated Testament in the New Testament about twelve times Wherever you find the word Covenant in the New Testament there you shall find Diatheke and wherever you find the word Testament in the New Testament there you shall find Diatheke so that it is of importance for us to understand this word aright Now this Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diatheke is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diatithemai which hath divers of the significations of the Hebrew words of which Berith is derived for it signifies to set things in order and frame to appoint orders and make Laws to pacifie and make satisfaction and to
cast away their transgressions as Ephraim did his Idols saying Hos 14. 8. what have I any more to do with you Fourthly You have the way and manner of the Elect's delivery and that is not only by paying down upon the nail the price agreed on but also by a strong and powerful hand as the original Rom. 11. 26. Isa 59. 20. Ruâ—mends 〈◊〉 imports in the Scriptures cited in the margin The Greek word that is used by Paul and the Hebrew word that is used by Isaiah do both signifie delivering by strong hand to rescue by force as David delivered the Lamb out of the Lyon's paw Fifthly you have the special blessings that are to be conferred upon the Elect viz. Redemption conversion saith repentance reconciliation turning from their iniquity all comprehended under that term the Redeemed Sixthly You have the Lord Jesus Christ considered as the head of the Church from whom all spiritual gifts viz. sanctification salvation and perseverance do flow and run as a precious balsom upon the members of his body My spirit that is in me saith God the Father to Christ the Redeemer and my word which I have put into thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed c. In these words God the father engages that his spirit and word should continue with his Church to direct and instruct it and the children of it in all necessaries throughout all ages successively even unto the world's end But The Seventh Scripture is that Zach. 6. 12 13. And The 7. Proof speak unto him saying thus speaketh the Lord of hosts saying behold the man whose name is the Branch and he shall grow up out of his place and he shall build the temple of the Lord. Even he shall build the temple of the Lord and he shall bear the glory and shall sit and rule upon his throne and he shall be a priest upon his throne and the counsel of peace shall be between them bot 〈…〉 â—ow that the business of man's Redemption was transacted betwixt the father and the son is very clear from this text And the counsel of peace shall be between them both that is the two persons spoken of viz. the Lord Jehovah who speaks and the man whose name is the Branch Jesus Christ This counsel was primarily about the reconcilation of the riches of God's grace and the glory of his justice What ever Socinians say 't is most certain that Reconâ—iliation is not only on the sinner's part but on God's also the design and counsel both of the father and the son was our peace The counsel of reconciliation how man that is now an enemy to God may be reconciled to God and God to him this counsel or consultation shall be betwixt them bâ—th that is Jehovah and the Branch There were blessed transactions between the father and the son in order to the making of peace between an angry God and sinful men I know several learned men interpret it of Christ's offices viz. of his Kingly and Priestly office for both conspire to make peace betwixt God and man Now if you will thus understand the text yet it will roundly follow that there was a consultation at the counsel-board in heaven concerning the reconciliation of fallen man to God which reconciliation Christ as King and Priest was to bring about Look as there was a counsel taken touching the creation of mankind between the persons in the blessed Trinity Let us make man after our Image so there was a consultation held concerning Gal. 1. 26. Col. 3. 10. Eph. 4. 24. the restauration of mankind out of their lapsed condition The counsel of peace shall be between them both Certainly there was a Covenant of Redemption made with Christ upon the terms whereof he is constituted to be a Reconciler and a Redeemer To say to the prisoners Go forth to bring deliverance to the captives and to proclaim the year of release or Jubile the acceptable year of the Lord as it is Isa 61. 1 2. But The Eighth Scripture is that Psal 40. 6 7 8. Sacrifice The eighth proof and offering thou didst not desire mine ears hast thou opened burnt offering and sin offering hast thou not required Then said I lo I come in the volume of the book it is written of me I delight to do thy will O my God yea thy Law is within my heart Heb. in the midst of my bowels compared with that Heb. 10. 5 6 7. Wherefore when he cometh into the world he saith sacrifice and offering thou wouldst not but a body hast thou prepared for me In burnt offerings and sacrifices for sin thou hast had no pleasure Then said I lo I come in the volume of the book it is written of me to do thy will O God In these two Scriptures two things are concluded 1. The impotency of Legal Sacrifices vers 5 6. 2. The all sufficiency of Christ's sacrifice vers 7. There is some difference in words and phrases betwixt the Apostle and the Prophet but both agree in sence as we shall endeavour to demonstrate Pen men of the New Testament were not Translators of the Old but only quoted them for proof of the point in hand so as they were not tied to syllables and letters but to the sence That which the Prophet speaketh of himself the Apostle applieth to Christ say some this may be readily granted For David being a special type of Christ that may in history and type be spoken of David which in mystery and truth is understood of Christ But that which David uttered in the aforesaid text is questionless uttered by the way of Prophecy concerning Christ as is evident by these reasons First In David's time God required sacrifices and burnt offerings and â—ook delight therein for God answered 1 Chron. 21. 26. 1 Sam. 26. 19. David from heaven by fire upon the Altar of burnt-offering and David himself advised Saul to offer a burnt offering that God might accept of it Secondly David was not able so tâ— do the will of God as by doing it to make all sacrifices void therefore this must be taken as a Prophecy of Christ Thirdly In the verse before namely Psal 40. 5. such an admiration of God's goodness is premised as cannot fitly be applied to any other evidence than of his goodness in giving Christ in reference to whom it may be truly said That eye hath not seen nor ear heard neither have entered into the heart of man the things which God hath prepared for them that love him 1 Cor. 2. 9. Fourthly These words used by the Apostle when he cometh into the world he saith are meant of Christ which argue that that which followeth was an express prophecy of Christ These things being premised out of the Texts last cited we may observe these following particulars that make to our purpose First That the holy spirit opens and expounds the Covenant of
Conscience hath an Iron Memory In the last day God will bring the Book of Conscience out of the Rubbish as they did the Book of the Law in Josiah's time and the very laying open of this Book before sinners will even put them besides their wâ—ts and fill them with unspeakable horrour and terrour and be a hell on this side hell unto them In this Book they shall find an exact account of every vain thought they have had and of every idle word they have spoke and of every evil action they have done and Oh what amazement and astonishment will this fill them with By the Books in this Rev. 20. 12. Origen does Comm. ad Rom. 14. understand the Books of Conscience which now are hid not from God but from most men for the hidden things of the heart are not now known but then they shall be opened and manifested to the Consciences of every sinner so as there shall be no place no room left for any Ambr. in Psâ—l 1. excuse or Plea Ambrose saith that the Books that are here said to be opened are the Books of men's Consciences and God's Omniscience Oh what dreadful challenges and accusations will every sinner be forced to read out of this Book of Conscience in the great day Oh how in that great day will all wicked men wish that they had followed the counsel of the Heathen Orator when he said A recta conscientia ne latum quidem unguem discedendum Ciâ— â—â— Ossic A man may not depart an hairs breadth all his life long from the dictates of a good Conscience The Book of God's Omniscience takes in all things past present and to come as if he had kept a Diary of every man's thoughts words and actions But Fifthly There is the Book of Scripture and of all Books this Book is the most precious Book The Book of the Creature is but as the Inventory of the Goods the Book of the Scripture is the evidence and conveyance and assurance of all good to us The Book of Scripture is the Book of the Statutes and Ordinances of the King of Heaven which must be opened and consulted and by which all must be judged in the great day Jam. 2. 12. So speak ye and so do as they that shall be judged Jam. 23 25. by the law of liberty i. e. by the Gospel of Jesus Christ by the whole Word of God registred in the blessed Scriptures Now the whole Word of God is called the Law of Liberty because thereby we are born again to a new spiritual life and so freed from the Bondage and Slavery of sin and Satan Our Lord Jesus Christ in his proceedings Let the Word be President in all Assemblies and Judgments saith Beza In the Nicene Council Censtâ—nâ—â—e caused the Bible to be set upon a Desk aâ— Judge of all controversies the Word shall be the Judge of all men's Estates at last every man shall stand or fall according as he holds weight in the Ballance of the Sanctuary in the great day of Account will judge us by the Scriptures and pass everlasting sentence upon us according to the tenour of the Scriptures At the great and general Assizes Christ will try all causes by the Word of God and pass Judgment upon all sorts of persons according to the Word Joh. 12. 48. He that rejecteth me and receiveth not my words hath one that judgeth him the word that I have spoken the same shall judge him in the last day The persons that are to be judged in the great day are not believers in Christ they are not receivers of Christ but such as reject his person and receive not his Doctrine He that rejecteth me and receiveth not my words hath one that judgeth him c. However the rejecters of Christ may escape Judgment for a time yet they shall never be able to escape the Judgment of the last day they shall assuredly they shall unavoidably be judged in the last day Though the rejecters of Christ had none to witness against them yet the Word of the Lord shall be more than a thousand witnesses against them in the great day The word that I have spoken the same shall judge him in the last day The Word of the Lord is so sure and infallible a word that Christ's Sentence in the great day when heaven 2 Pet. 3. 7 10 11 12. and earth shall pass away shall proceed according to the Verdict and Testimony thereof For the word that I have spoken shall judge him in the last day Christ will pronounce then according to what it saith now and that as well in favour of Believers as against unbelievers Ad. 17. 31. Look as Christ himself is ordained to be the Judge of quick and dead so the Word the Doctrines which he hath delivered will be the rule of all his Judicial proceedings both in acquitting the righteous and condemning the wicked By the Books in this Rev. 20. 12. Augustine Lib. 20. De C. Dei c. 14. and Beda saith the same with Austin understands the Books of the Old and New Testament which shall then be opened because according to them the Judge will pronounce sentence Rom. 2. 16. When God shall judge the secrets of men by Jesus Christ according to my Gospel which promiseth heaven and happiness to all believers The Sentence of the last day shall be but a more manifest declaration of that Judgment that the Lord in this life most an end hath passed upon men Heathens shall be judged by the Law of Nature profligate Professors by the written Law and the Word Mar. 16. 16. preached Believers by the Gospel which saith He that believeth shall be saved He that believes shall not Joh. 3. 15 16. 36. cap. 5. 24. Paâ—eus 2 Cor. 8. 12. perish but have eternal life He that believeth on the Son hath everlasting life He that believeth shall not come into condemnation but is passed from death to life Christ shall in the great day give Sentence according to the Doctrine of the Gospel which saith If there be first a willing mind it is accepted according to that a man hath and not according to that he hath not The Jesuits report of a Student at Paris who coming to Confession and not being able for tears and sobbings to speak was willed by his Confessor to write down his sins which he did and when the Confessor received it the writing vanished and there remained nothing but the white and clean paper this say they was by a miracle because of his great contrition Let the credit of this story be upon the reporter but upon the credit of the Word of God if we believe really savingly and repent unfeignedly all our sins shall be blotted out and a Book of clean paper in respect of sin shall be presented to the God neither needeth nor useth Books to judge by but this is spoken after the manner of men