and holiest men can make attonement but onely his blood which removeth the curse of the Law by satisfying for our sins which opens heaven now shut upon us and obtaines a perfect redemption Heb. 9. 2â— Next the Vertue and Preciousnesse of this Cure Oh it was a powerfull and precious blood and that in five respects 1. In respect of the quality it is the blood incorruptible All other diseases are cured with corruptible things but this is opposed to all corruptible things in the world 1 Pet. 1. 18. Yee are not redeemed with corruptible things but with the precious blood of Iesus Christ. 2. In respect of the person it was the blood of God Act. 20. 28. and therefore of infinite merit and price to purchase the whole Church 3. In respect of the subject of it no other cure or remedy can reach the soule All others drugs conduce for healthfull life and worke upon the body but this makes for an holy life and workes upon the soule the sicknesse whereof the most precious thing in the world cannot cure Minister to a wounded spirit Aurum potabile Bezoar Alchermes dust of Pearles all is in vaine it is onely this blood which heales soules and spirits 4. In respect of the powerfull effects of it above all other cures in the world for first they may frame the body to some soundnesse of temperature but this makes sound soules according to the conformity of Gods Law Secondly they may preserve naturall life for a while but this brings a supernaturall life for ever Thirdly they may restore strength and nature decayed but this changeth and bringeth in a new nature according to the second Adam Fourthly they cannot keepe away death approaching but this makes immortall Fifthly they cannot raise or recover a dead man but this raiseth both dead in sinne dead in soule and dead in body Lastly in respect of time All other physicke is made of drugs created with the world but this was prepared before the foundation of the world 1 Pet. 1. 18. Againe all the worke of all other physicke is done in death but the perfection and most powerfull worke of this is after death By all this take we notice of our extreme misery by sinne seeing nothing else can cure us but the blood of the Sonne of God Gold enough can ransome the greatest Potentate on earth but here nothing can doe it but the blood of the Kings sonne If we had such a disease as nothing but the heart-blood of our dearest friends alive suppose our wife husband mother or childe could cure us what an hopelesse and desperate case were it it would amaze and astonish the stoutest heart But much more may it smite our hearts that we have such a disease as nothing else but the heart-blood of the Sonne of God can cure Looke upon the execration of thy sinne in this glasse If any thing can worke the hatred of sinne this may 1. To see the fire of Gods wrath kindled and nothing but this blood can quench it 2. To see the deadlinesse 〈◊〉 the disease in the price of the physicke and the dearenesse of the remedy 3. The danger of sinning against so precious a blood for if Abels blood being shed cryed from earth for vengeance much more will this blood trod under foot But those never saw their sinne in this glasse who conceive the cure as easie as the turning of an hand a light Lord have mercy or an houre of repentance at death and have lived in sinne and loved their sinne as if there were no danger in it passe away their daies and live in ignorance swearing cursing Sabbath-breaking lying covetousnesse filthinesse and all unrighteousnesse whereas had they eyes to see they might out of the price and greatnesse of the remedy gather the danger and desperatenesse of the disease For all the earth affords not any herbe or simple nor drug of this vertue but the Sonne of God from heaven must shed his blood Nay all the men on earth and all the Angels of heaven could not make a confection to cure one sinne or sinner Neither any of Salomons fooles who make a mocke of sinne ever saw it in this glasse Is it not extremity of folly to make a tush of sinne and to take pleasure and delight in it O consider in time that the sinne thou makest so light of cost Christ deare and the least sinne thou delightest in must either cost Christ his blood or thee thine in endlesse torments It is no safe jesting with edged tooles and to east darts and fire-brands and say Am I not in jest In this Cure we may observe a world of wonders First wonder and admire this Physician who is both the Physician and the Physicke Was ever the like heard of in all nature Secondly admire the confection that the Physician must temper the remedy of his owne heart-blood He must by passion be pounded in the mortar of Gods wrath he must be beaten smitten spit upon wounded sweat water and blood be trodden on as a worme be forsaken of his Father the Lambe of God must be slaine the just suffer for the unjust Doest thou not here stand and wonder 〈◊〉 there ever such a Prece 〈…〉 〈◊〉 the world that the wo 〈…〉 〈◊〉 one man should heale ano 〈…〉 〈◊〉 â—ound or that the wo 〈…〉 〈◊〉 Captaine should heal 〈…〉 souldiers The 〈◊〉 suffered darkenesse the earth quaked the rockes rent asunder the graves opened the dead arose to shew the admirable confection of this Cure and are we senslesse still Thirdly admire the power of weaknesse and the Omnipotent worke of this Cure by contraries as in the great worke of Creation there the Sonne of God made all things not out of something but out of nothing so in this great worke of our Cure by Redemption he works our life not by his life but by his owne death he makes us infinitely happy but by his owne infinite misery he opens the grave for us by his owne lying in the grave he sends us to heaven by his owne descending from heaven and shuts the gates of hell by suffering hellish torments He honours us by his owne shame he breakes away our temptations and Satans molestations by being himselfe tempted Here is a skilfull Physician tempering poyson to a remedy bringing light out of darkenesse life out of death heaven out of hell In the whole order of nature one contrary refisteth another but it is beyond nature that one contrary should produce another Wonder Fourthly admire the care of the Physician who provided us a remedy before our disease before the world was or we in it together with his bounty who bestowed on us so precious a balme when there was none in Gilead when neither all the gold in India nor all the metals or minerals in the bowels of the earth could save one soule nor all the wealth in the world oure one
be sprinckeled which sprinkling notes the very applying of Christs blood to the soule of a sinner But when is this medicine applyed For time there is no application but in this â—â—fe no curing after this life no procuring of oyle after the Bridegroomes comming And consequently there is no purgatory no satisfactions no helpe from men or Angels hereafter Detestable is that wicked heresie of Bellarmine that the sufferings of the living helpe the dead three wayes 1. By way of merit of congruity 2. By way of intreaty 3 By way of satisfaction Contrary to that of Augustine Ibi erit paenitentiae dolorem habens sed medieinam non habens Repent they doe after death but without any cure That is the time of justice onely this is the acceptable time In vaine should you minister physicke to a dead man And faith then ceaseth with all the workes of it Seeing onely beleevers have the benefit of Cure above all things labour for faith Want faith thou perishest art deadly sicke without recovery Christ could doe no great worke in his owne Countrey because of their unbeleefe He that beleeveth not the wrath of God abideth on him Ioh 3. uls Hast thou faith be of good comfort according to thy faith it shall bee unto thee not according to thy money wealth friends but thy faith makes thee whole If God hath not given thee so much wealth so fine clothes so liberall fare as to others yet if he hath given thee so much faith he is liberall enough Oh that I had never so little a graine of faith but I have none so this blood can doe mee no good it is impossible for me to be cured But first hast thou none labour for it thou mayest have it If thou beleevest all things are possible Secondly distinguish betweene want and weakenesse of faith betweene the want of the grace and the want of sense If thou hast any faith never so weake as these grones desires prove then remember that excellent place Rom. 14. 3 God chuseth the weake in faith Hee makes choyce of thee then doe not thou refuse him And remember that the Cure was not ordained for Angels in heaven nor for Saints triumphant but militant that fight with unbeleefe corruptions and lusts If thou weâ—t perfect thou shouldst not need it If thou beest not perfect thou hast no cause to renounce but embrace it Come sicke as thou art come weary come bruised come despairing in thy selfe it is a medicine for the sicke a refreshing of the weary a builder up of the broken spirit nay and a quickener of the dead Here is that tree of life the leaves whereof doe heale the nations Let not thine owne unbeleefe be as a shaken sword in thine owne hand to keepe thee from it Remember the Text The whole need not the Physician but they that are â—â—â—ke Againe seeing there is a time to heale come in season Eccleâ— 3. 3 neglect not the opportunity get into the water so soone as the Angell moveth make benefit of advantages worke with God and the means accept the offers and invitations for thine owne welfare Thou mayest seeke oyle too late blessing too late the Word and faith too late and repentance too late Againe content not thy selfe onely to heare of this remedy but seeke to know that it is applyed to thee in particular and to feele the vertue of it in thy selfe as Paul desired to know nothing but the vertue of Christs death and resurrection Phil. 3. 9 10. Quest. How may I know it Answ. As Physicke taken into the body workes often so painefully that men are even at the gate of death in their present sense and no other but dead men so this Physicke worketh kindely when it worketh paine in the Party through the sense and sight of sinne and apprehension of Gods anger feare of damnation and utter despaire in themselves For this is the worke of the spirit of bendage namely generall faith in the Beleevers applying the Law and threatnings to their owne deepe humiliation No man can saile to heaven but by the gates of hell 2. As Physicke kindly working delivers the party not only from death but such humors as were the cause of his sickenesse at least that they be not predominant Even so must this Physicke rid us of our sinne and these peccant humors which were the matter of our sickenesse and that both from the condemnation and corruption of them 1 Iohn 1. 7. The blood of Iesus Christ his Sonne purgeth us from all sinne First from the condemnation of sinne this blood is shed for the remission of sinnes Galat. 3. 13 Christ redeemed us from the curse of the Law being made a curse for us Otherwise it must be with us as with him who in a desperate disease without Physicke must dye Secondly from the corruption of sinne both the disease of naturall and originall sinne and the leprosie of actuall sinnes Now looke into thy selfe examine whether this blood be a corrosive in thy soule to eat out the corruption of nature whether it purge the conscience from dead workes Hebr. 9. 14. whether it hath quitted thee as well from the dominion of sinne as from the damnation of it whether it hath brought thee to leave sinne c. Reason with the Apostle hath Christ dyed to kill sinne in me and shall I live to quicken it nay rather as 1 Peter 4. 1. forasmuch as Christ hath suffered for us in the flesh we must arme our selues with the same minde for that hee which hath suffered in the flesh hath ceased from sinne Thirdly as physicke is profitably applyed when it brings ease and rest having carried away the matter of the paine So is this physicke well applyed when faith quiets the heart by assuring it that Christ and his benefits are his and hath set him above the Law sinne hell death even in this life as a Conquerour and all this because he beleeves the Gospell Now come in peace of conscience and joy in the holy Ghost Beleeving yee reioyce with ioy unspeakeable and full of glory 1 Pet. 1. 8. When these take place instead of former gripes and stings of conscience this blood is soundly applyed For as nothing could cure the stung Israelites but the beholding of the brazen Serpent so nothing can pacifie the stung conscience but the blood of Christ lifted on the Crosse. 4. As after application of proper physicke wee finde a great change in our bodies as if wee had new bodies given us so after the kindly worke of this physicke we may finde our selves cast into a new mould this blood applyed makes us new Creatures new men having new mindes new wils new words new affections new actions new conversations Our strength is renewed to Christian actions and passion Wee are strong for our journey for our combate and strong to carry burdens with a strong
2. 17. and to the Leprosie the contagion whereof not onely reacheth over all the parts of a man but to others also and for the effect casteth a man out of the Congregation Conceive then of sinne as of a sicknesse and beware of it How carefull are wise men of their health to prevent sickenesse and againe how foolish and negligent are infinite numbers of people who are exceeding carefull to preserve the health of their bodies yet think not at all of their poore soules which lye languishing of lamentable deadly diseases Well prevent beginnings breake off sinne betimes A disease suffered long growes incurable Others may learne to groane under the burden of sinne Little is the hope of him who is deadly sicke and senslesse of it It is the contrite heart and broken spirit onely that is capable of cure one that feeleth and cryeth out of the paine of sinne originall and actuall that feeleth the want of Christ and prizeth him and his merits above gold silver and all He must be sicke that must be well Christ can worke no cure on a sound man The Paschall lambe is to be eaten with bitter herbs signifying that Christ can never be sweet till we have conceived sorrow and griefe of heart for sinne It is observed of the Angels that their sinne is not mentioned in Genesis because they were not to be restored by repentance but the sinne of man is enlarged in all the circumstances that he might bee sensible ashamed and penitent of his sinne As in bodily cures so in spirituall the more sense of paine the better it is to be liked more then if the wound should be ranckled and stuffed with dead flesh A senslesse lethargie is as deadly as the most tormenting disease Cry thou out of thy pride lying deceiving swearing other sinnes as a man in paine longing after deliverance say as Saint Paul O wretched man that J am who shall deliver me from the body of this death and O that I may never feele the like paine againe Or if Christ have given thee any ease or freedome from sin and lusts magnifie his grace How glad are men when they have out-stood a bodily weakedesse How glad was David when he had beene stopped in his rage against Nabal Blessed be the Lord blessed be thy counsell and blessed be thâ—u When Christ had cured a blind man he followed him and praised God and all the people praised him likewise for what was done Luk. 18. 42. And when Christ had cast out the Divell chap. 8. 30. the man would have followed Christ but he bade him goe to his house and shew what great things God had done for him and he went his way and preached those things through all the City Againe beware of relapses being far more dangerous then the first disease Goe and sinne no more lest a worse thing come unto thee Beware of occasions of sinne especially wicked and infectious company no plaguy house so infectious as that Lastly pitty and helpe others We despise not nor scorne nor laugh at a sicke man nor will one sicke man scorne another It is thine owne case and thy brethrens spiritually Were it a jest to see men dying no we pitty them we pray for them we doe them all offices of charity And so it should be here Hitherto of the Patients We come now to the Physician The Physician is our Lord Iesus Christ as in the next words I came not to call the righteous but sinners to repentance Exod. 5. 26. J am the Lord that healeth thee God challengeth this as a part of his owne glory by Christ to heale us Iob 5. 18. He maketh sore and bindeth up he woundeth and his hands make whole Psal. 103 3. who healed thee of thine infirmities and Mal. 4. 2 of Christ it is said that healing is under his wings For first as a skilfull Physician he kno weth every mans esta te perfeâ—ly hee knoweth what is 〈◊〉 man Iohn 2. so doth no other Physician they can ghâ—sse by inspection and see something but hee seeth our secret corruptions in as much as hee seeth our hearts and thoughts and cannot be deceived He saw the woman at the Well to bee an harlot And Matth. 16. 7. he saw the reasoning of their hearts when they thought he spake because they had no bread Secondly he knowes the cure as perfectly as he doth the disease No Physician knowes all the vertues of all the simples and drugs he administreth and besides he is wholly ignorant of many But Christ our Physician knowes the infallible worke of his remedies so that whereas it may be said of many young Physicians they need a new Church-yard yet never any miscarried under his hands whom he undertooke to cure Of all whom thou hast glven me J have lost none Thirdly as a skilfull Physician he prescribeth the fittest remedies For in his Word hee appointeth physicke for every disease of the soule for pride envy covetousnesse trouble of conscience and other Yea he appointeth most proper remedies What can be more proper to cure the corruption of our nature then the purity of his for our actuall disobedience his actuall obedience for the guilt and curse of our sinnes that himselfe was made a curse for us Fourthly as a Physician prepareth his Patient for his physicke so Christ prepareth the party by faith to apply his remedies by perswading the heart to beleeve and to apply to the fore and wounded conscience the precious Balmes which himselfe hath prepared Else as phyficke not in the receit or box or cupbord or pocket can profit unlesse it be applyed and received though it be never so soveraigne no more can this Fifthly Christ goeth beyond all Physicians two wayes 1. In the generality of his cure Some diseases are desperate and all the physicke in the world cannot cure them But Christ can cure all no disease is so desperate as to foile him The sinne against the holy Ghost is not desperate in it selfe nor to him but onely in the wilfulnesse of the party This was sufficiently testified by those powerfull and miraculous cures which he wrought in the dayes of his flesh both upon the soules and bodies of men casting out divels by his Word pardoning of sinnes working faith curing all sicknesses and diseases restoring all senses yea and raising the dead to life which all Physicians in the world could not doe And all this that it might be fulfilled which is spoken Esa. 53. 4. He tooke our infirmities and bare all our sicknesses both bodily and spirituall 2. In the freedome of his cure For first he offereth his helpe and physicke even daily in the preaching of his Gospell Ier. 3. 2â— O disobedient children returne and I will heale your rebellions This Physician seeketh to the patient Secondly hee takes nothing for his cure Hos. 14 4. I will heale your rebyllions
But the divine nature of the soule the excellencie of it above the body calls for more care and watchfulnes about it as 1. Abstaine from fleshly lusts which warre against the soule 1 Pet. 2. 11. beware of inward uncleannesse and impuritie the projects of the flesh pleasures of the flesh or pleasing of the flesh which savoureth not the things of God but fighteth against the spirit Rom. 8. 7. and lusteth against it Gal. 5. 17. Once already it hath robbed us of Gods image and our owne happinesse and cannot but serve us so again if we listen unto it 2. Beware of earthly lusts worldly desires and seeking after these transitories which drowne the soule in perdition 1 Tim. 6. 9. How carefull will a man bee of falling into a whirlepit where if good helpe come not in time hee is sure to bee drowned it is the word there used noting a certaine danger of drowning in a well or pit and such a danger as covetous rich men seldome or never get out of 3. Beware of false doctrine errours and heresies against the truth received which are the poyson and plague of the soule A man would not for a world drinke a draught of poyson and a carefull Christian will not willingly drinke-in any poysoned or infected doctrine which is infinitely more deadly to the soule than the other to the body 4. Beware of all sinne but especially of sins against conscience which are called wasting sinnes and of David prevailing sinnes Psal. 19. 13. Presumptuous sins make great gashes in the soule no sword can so gash and cleave the body Who would not avoid a mortall wound from a keene and mortall weapon Every sinne is a mortall wound but these farre more desperate and incurable Againe is the soule so precious then the murder of the soule is the most horrible sinne that can be to destroy the body of a man is to destroy Gods image yet a greater sinne to destroy his soule Ah fearefull sinne of non-residencie which destroyeth so many soules for if vision faile people must perish Prov. 29. 18. The carelesse neglect of so many soules as are under our charge is a fearefull and unregarded sinne Nature teacheth to prevent death and mischiefe from the bodies of all that are within our gates even beasts themselves and shall wee do no more for our brethren and bowells than for our beasts Never a soule thou standest charged withall but if it miscarry by thy default thy life shall goe for his life see 1 King 20. 39. and Ezek. 3. 18. On the other side is the soule so precious then the saving of a soule is one of the best and highest workes of mercy and shall receive the best reward to shine as the starres in the firmament of heaven Dan. 12. 3. How should this stirre up the Ministers to diligence in preaching so to feede and save soules The gaining of one soule is above the gaine of the world Therefore as the Lords nourses be ever laying out your breasts and afford the Lords children his owne provision in the word and sacraments labour to bring them to faith by which they receive the food and pray for the spirit by whose heat it is digested and turned into the nourishment of the soule How should it excite Parents and Masters to tender the precious soules of their children and servants to winne them to God by instruction counsell prayer example every way helping them out of sinne The chiefe love and care should bee set on that which is most precious But great is the sinne of most men who no more regard the soules of their children and servants than if they had no soules at all How should it stirre up able men to set up and hold up the Ministery every where according to their power which is the highest worke of mercie tending to save soules Ordinarily rich men at their death give if any thing to hospitalls or workes of charitie to the poore And these workes of mercy to the bodies of men being fruits of faith are worthy evidences of the power of the Gospell and shall not want their reward Mat. 10. 42. But if any man would runne at the best prize and doe a worke of truest mercie doe it to mens soules provide for their instruction get them food for their soules and the cloathing of Christs righteousnesse this is the better part Luke 10. 42. to shew mercy to the more precious part the saving of one soule is a more happie worke than the provision of a thousand bodies that must bee done and this not neglected More how careful should every one be for his owne soule which is here prized at so deare a rate all other things of price we are charie of for our bodies we are excessively carefull both to free them from annoyance and supply them with abundance of good things how much more would we doe so for our soules if wee prized them above our bodies but generall is the folly of that foole in the Gospell Luke 12. 20. who provided for every thing but his poore soule Consider even in this life the welfare of thy body depends on the good estate of thy soule and if the soule bee well provided for and saved the body is sure to be saved too Remember the promise Exod. 23. 25. If thou cleavest to the Lord hee shall blesse thy bread and thy water and take all sicknesse from the midst of thee And the keeping of the words of wisdome is life to those that finde them and health to their flesh Prov. 4. 22. Hence the godly in death were ever and onely carefull of their soules as Steven Act. 7. 59. Commended his soule into the hands of God and Christ himselfe his spirit into the hands of his Father Luke 23. 46. not mentioning their bodies they knew one cure implyed the other Lastly note the madnesse of men undervaluing their soules and exchanging them for an handfull of earth when indeed the world cannot profit them after this losse Once Adam and all his sonnes exchanged an innocent estate for a sinfull abd miserable and so it is still And with the prodigall sonne wee forgoe willingly our fathers favour for harlots and harlotrie our fathers house for a strange country our fathers bread for huskes What an extreme folly this is appeareth thus lay a man the wealth of a Kingdome a Crowne and all the world in his hand for his life he will not forgoe it at any hand but will readily say what will all this doe mee good when I am dead hee is wise to esteeme his life at an higher rate than the whole world because all the world cannot recompence or make up his losse But offer him a morsell of unjust gaine or a slight unlawfull and stolne pleasure for his soule hee makes a present exchange Ah seely man whose soule is so small a moate in thine eye which
and honour and the wicked everlasting shame and sorrow 5. The rule of this recompence according to his workes where First what is meant by works Namely not onely actions good or bad but we must include the originall and attendants of them even the worke of our fall in Adam which was our worke as well as his originall sinne and corruption of nature of which workes are the fruits and so comprehended in them So out of workes of the Saints faith is not excluded being the rise of them and indeed the noblest of all workes the chiefe obedience required in the Gospell The attendants of good workes are also included under them as namely thoughts and speechâ—â— for according to every idle word thought wee must bee judged but the workes will manifest what they have beene Secondly the appropriation his workes His owne not other mens every man shall give accompt of himselfe unto God every vessell must stand on his owne bottome the father shall not beare the sonnes burden c. Ob. In the second commandement God will revenge the sins of Parents in their children to the third and fourth generation Ans. Not except the children be found in the same sins none shall suffer for anothers worke further than he is some way guiltie of it as the childe often is by consent or imitation And thus the Pharisees shall goe to hell for Abels blood and Zaâ—haries shed many thousand yeares before their age because they were not warned by that example to avoid blood-shedding But hee will visite the sinnes that is first enquire and if hee finde them not hee will not revenge see Ezek. 18. 14. and the examples of Hezekiah Josiah and other good children of wicked parents Thirdly what is meant by the phrase according to workes Ans. 1. The phrase noteth plainly that as our workes are good or bad so our doome shall bee for so it is evidently expounded Rev. 22. 12. My reward is with me to give to every one as his worke shall be so as the sentence shall run according to the evidence that workes shall bring in as sure witnesses either of their faith or infidelitie 2. The phrase implyeth the qualitie of the worke but not the merit which wee observe because the Papists hence ignorantly build up their merit of workes and thus argue God will render to the wicked according to the merit of their workes and therefore the godly must receive according to the merit of their workes Answ. The argument followes not from the merit of evill workes to the merit of good workes for first good workes are Gods not ours properly as our evill workes are faith and workes of faith are the gift of GOD secondly good workes in us are imperfectly good but our evill workes are perfectly evill thirdly good workes are done upon dutie but evill workes against dutie merit and debt are opposed and what meriteth he who hath but done his dutie and failed in doing too fourthly who can bring these merits Not the unregenerate for the wrath of God is revealed from heaven against all the unrighteousnesse of men Or can the sonnes of God when Abraham himselfe hath not wherein to rejoyce before God surely if hee could bee justified by no other means than faith much lesse can we Therefore by the workes of the law can no flesh bee justified Rom. 3. 28. Quest. Why then shall good workes bee inquired into in that day rather than faith and why shall Christ judge according to workes not faith Answ. 1. Workes shall bee inquired into not as meritorious causes of salvation which is only merited by Christs workes which onely had perfection but as conditions of Gods promises concerning reward in heaven given not for merit but of Gods frce grace for hee crowneth his grace in us not our merits saith Augustine Workes are requisite conditions to the person but no causes of reward 2. To shew that Jesus Christ shall accept no persons but looke to causes 3. To shew that faith must not bee idle but put forth the life in good motions and actions 4. Because the judgement and equitie of it must be visible and run into the eyes of all mankind and therefore must be passed according to the fruits and workes which men may see whereas faith by which alone wee are justified before God is an inward and spirituall grace in the heart knowne onely to God who seeth the heart and it flieth the sense of man further than by the works of love as fruits it discovereth it selfe Object But if the judgement were according to workes then the rule should be the Law but God will judge the secrets of men according to the Gospell Rom. 2. 16. which is the doctrine of faith not of workes Answ. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according signifieth there not the ruls of judging but the certitude of it and the sense is According as I have taught you in the Gospel my Gospell or my preaching it among you Or if it be taken for the rule it must be meant of the Elect only who by the Gospell shall be absolved as the wicked by the Law condemned But how shall they be judged who have no works as such who repent at last cast whose workes have beene all against God and poore men that want means For such as repent at last as the theefe on the crosse they shall receive according to their works for true faith is never without the witnesse of workes but worketh by love let their time be never so little So the theefe on the suddaine confessed his sin be wayled his life professed Christ when his disciples left him reproved his fellow and prayed earnestly for salvation and would further have expressed his faith if hee had lived longer So those that are called in the article of death have a true purpose if they live to expresse their faith and Gods mercy accepteth this will for the deed done Let not thine eye be evill because the Lords is good And for the godly poore who can give no almes yet they doe workes of pietie justice diligence in the calling and workes of truest mercy in prayer instruction of the familie comfort reproofe and the like to these Object But some are not judged according to their workes but receive an unequall sentence Rev 18. 16. Give her double according to her works that is twice as much punishment as her workes are Answ. By double is not meant double of punishment to her sin for no punishment can be double to the least sin but double affliction that is a much more grievous punishment than shee hath afflicted the Church withall and this Babylon hath well deserved and shall be sure of So some wicked men are pâ—nished for one and the same sin here and hereafter as for murther theft or the like this is not a double punishment but
a further degree of the same punishment one begun here and the other eternally continued hereafter both due by that just sentence In the day thou sinnest thou shalt dye the death Doctr. The last judgement shall be not more glorious than righteous for if Jesus Christ be the Judge and if every person to bee judged shall receive according to his workes a righteous sentence the judgement must bee most just Rom. 2. 2. We know that the judgement of God is true that is equall and just And the Apostle abhorreth with detestation the least thought of any unrighteousnesse in God c. 3. 5. Is God unrighteous God forbid how should he then judge the world this will not stand with the proper office of God which is to be the Judge of all the world shall not hee deale justly 1. Where all helpes of righteous judgementare the judgement must needs bee righteous but so are they here for first in the person of the Judge there is wisedomeâ— and piercing understanding farre above Salomans to finde out the truth and equitie of things He discernes persons and causes truly and infallibly as they are Hee can disclose and discover all secrets of hearts intentions and purposes which no creature can discern All other Judges may be deceived who judge only of the worke running into the senses and so mis-judge of men as David himselfe did of Mephibosheth But this Judge seeth the heart and hidden counsels of it This ground of righteous judgement is laid in Jeremy 17. 10. I the Lord search the heart and reynes to give to every man according to his workes Herein is this Throne exalted above all tribunals in that the most secret thoughts escape him not which the highest seats of justice in earth can take no notice of All things are naked to him Heb. 4. 13. Another helpe of righteous judgement is the opening of the bookes both in Gods custodie and in the custodie of the parties God hath a booke of providence in which all things and causes are written Psal. 139. 16. and a booke of memorie wherein all the good services of his Saints are recorded Mal. 3. 16. and a booke of life in which the names of the Elect are written Phil. 4. 3. these bookes shall be opened and read Rev. 20. 12. And I saw the dead both great and small stand before God and the bookes were opened and another book was opened which is the booke of life and the dead were judged of those things which were written in the bookes according to their workes The booke in the parties custodie is the book of every mans conscience either accusing or excusing Rom. 2. 15. These bookes shall be opened and if the conscience accuse God is greater than the conscience 1 Joh. 3. 20. 2. Where all letts are removed that judgement must bee most righteous but so is it here for this is a white throne like Salomons white ivory throne for the puritie of the Judge and judgement First here is no concealement of things no dawbing up of bad matters in corners no pleading of Lawyers to varnish falshood and cloud the truth no Proctors no Advocates but every man must give account of himselfe to God Secondly here is no respect of persons but causes no friends to gratifie no mans cloth or service shall protect an offender Thirdly here shall be no inducement by gifts gold shall gild no bad causes Fourthly here shall bee no sanctuaries no priviledged places to disturbe the course of justice no appeales no protections to avoid the sentence which shall lye eternally upon sinners From all which grounds we conclude the righteousnesse of this judgement Which serves first according to the scope of our Saviour to excite every one in the care of saving his soule and worke in us selfe-deniall taking up of our crosse and following of Christ for then shall every man receive according to his worke As the seed hath been so shall be the harvest As the worke hath beene so shall the wages bee Hee that hath sown to the flesh or to the world shall reape corruption but hee that hath sowne to the spirit shall reape immortalitie and life 1 Cor. 3. 8. Every one shall receive according to his owne labour Secondly here is a ground of repentance Act. 17. 31. He admonisheth all to repent because hee hath appointed a day in which hee will judge the world in righteousnesse The reason is strong now the Lord after a sort hideth his righteousnesse and useth patience and connivence with many sinners but then he shall draw it out Yea thou mayest now hide thine owne sinne with Adam and carry it close from men but that is a day of revelation then shall the bookes be opened and all thy sins except thou hast repented and got a cover in Christ shall hee manifest and openly read before God men and Angels Thinke not to avoid or â—lude the justice of this throne but stand in awe and sinne not get an awfull reverence of that God whose pure eyes behold all the wayes of man whose soule perfectly hateth all iniquitie whose hand will not spare but without respect of persons judge every mans workes and whose justice will reward every one according to that he hath done in the flesh be it good or evill By what stronger argument would the Apostle affright the the hard-hearted sinner who heapes up wrath against the day of wrath and declaration of the just judgement of God but this same that God will reward every man according to his workes Rom. 2. 5 6. So what more affectuall motive can wee use to terrifie wicked enemies out of their sinnes than that of the spirit of God Rev. 22. 11. He that is unjust let him be unjust still and hee that is filthy let him be filthy still let the enemies of grace of the word of grace of the preachers of grace be unjust malitious and scornfull still at their perill let the swearer sweare still so the drunkard harlot usurer But take the next verse with it vers 12. Behold I come shortly and my reward is with mee to give to every one according as his worke shall bee Thirdly here is a ground of patience in the midst of the confusions of the world and the many contempts and opprobries cast against the godly seeing every man shall receive a righteous sentence according to his works Phil. 4. 5. Let your moderation bee knowne unto all men the Lord is at hand Beware of revenge in the meane time commit all to him that judgeth righteously Storme not to receive unjust sentences against us to see our righteous wayes depraved our good repaid with evill every Barrabas preferred before Christ. There is a day wherein God shall make our righteousnesse breake out as the Sunne in his strength And even from hence the Scriptures conclude a providence and a future judgement Eccles. 3. 16. When
what else is it to see the Kingdome of God come with power than to see the enlargement and increase of the Kingdome of God by the prevailing of the Gospell bringing in men to the obedience of faith whence Rom. 1. 16. the Gospell is called the power of God to salvation But thirdly let us looke into the accomplishment of this prophecie which will notably enlighten the true meaning because wee shall here see Christ now ascended mightily declaring himselfe the King of his Church and that hee was not only exalted unto the right hand of God but that even in the dayes of some of the Apostles he came in the mighty power of his kingdome of grace As appeared 1. In the emission of his Apostles Christ immediatly before his Ascension did call and send out his Apostles with speciall promise of his presence in their Ministerie to the end of the world Mat. 28. 18. Goe and reach all nations their commission was to make Disciples every where This great worke the Apostle magnifieth Eph. 4. 11. When hee ascended hee gave gifts to men some to be Apostles c. for the gathering of the Saints for the worke of the Ministerie and the edification of the body of Christ. This was one most powerfull means for propagating his kingdom which was herein seene gloriously to come out through the world 2. In the descending of the holy Ghost fiftie dayes after his Ascension upon the Apostles when the Spirit promised came rushing upon them as a mighty winde and filled all the house whereupon forthwith they preached the Word of the Gospell to every nation under heaven at Jerusalem in their owne tongue Act. 2. 2. which was a fruit of his Ascension and Exaltation v. 33. and a comming in his kingdome with power 3. In the Apostolicall gifts we may see how powerfully the Sonne of man came in his Kingdome in their dayes as the gift of knowledge in deepe mysteries of the Kingdome without studie the gift of prophecie the gift of miracles of healing by imposition of hands of casting out devils of raising the dead and the like for confirmation of their doctrine the gift of tongues and of immunitie from errour in teaching or writing the gift of the Apostolicall rod in smiting offendors as Paul did Elymas with blindenesse and Peter Ananias Sapphira with suddaine death Which peculiar gifts were promised and given them that by the admirable use and power of them the Sonne of man should come gloriously in his Kingdome and the Church more and more confirmed in the faith and more allured in the beginning and cradle of it to the love of Christ and his truth who a little before was so hated and despised 4. In the Apostolicall diligence which was wonderfull and all to this end that the Sonne of man might come gloriously in this his Kingdome The travells of Paul alone were such as hee carried the word of the Kingdome and set up Christ as a King unto a third part of the knowne world Rom. 15. 19. 20. Yea in his time hee sheweth that the Gospell was preached not at Colossus onely as Col. 1. 16. but by the diligence of the Apostles it was fruitfull in all the world v. 23. How instant were they in preaching writing disputing and suffering and all to set up the Son of man glorious in his kingdome 5. In the successe of the Apostles in their Ministerie which if we consider wee shall see the truth of Christs speech that they did more in the means of conversion of men than himselfe did Act. 2. at one Sermon of Peters three thousand were converted this was the first famous draught of this fisher of men by which three thousand subjects were added to Christs Kingdome in one day here came the Sonne of man gloriously in his Kingdome And what wonderfull increase it took in all quarters all the Epistles of the Apostles do witnesse especially twenty yeares after Christs Ascension in which times howsoever some of the Apostles were extinct as James slaine with the sword by Herod Ast. 12. yet some other of the Apostles and of others who heard Christ speake these words were living witnesse that Synod of the Apostles which was fifteene yeares after Christs Ascension at Jerusalem wherein James sonne of Alphens was President which sheweth both the flourishing estate of the Church at that time and that many of the Apostles were then living and so this prophecie of Christ was accomplished But 6. Fortie yeares after Christs Ascension when all the Jewish â—orship and ceremonies together with the Temple were so â—olished and destroyed as one â—one was not left upon another â—e whole house and all the utenâ—ls and shadowes were burnt with fire so as none of them â—ould longer stand up against Christ the truth and substance of them Then was the sonne of man let into his kingdome most â—erspicuously all vaâ—les were â—ow rent all shadowes vanished â—ll partitions broken downe and Christ with open face triumâ—hantly conquering and prevaiâ—ing in the world And this Johnâ—he â—he Evangelist saw who dyed in the 101. yeare after Christ about â—0 yeares after the destruction of the Temple as Chronologers have collected Object Christ was come in his Kingdome before so John Baptist preached Repent for the kingdome of God is at hand and Christ himselfe said in Matt. 12. If I by the Spirit of God cast out divels then is the kingdome of God come unto you Answ. True it is the sonne of man was come in his kingdome before 1. in the beginnings of it 2. to Judea 3. in a dim obscure light in comparison But now it is come in the power of it and to all the world even in the Apostles time whereof our Saviour here speaketh Wee might adde hereto the writing of the Evangelists Matthew who wrote his Gospell eight yeares after Christ Marke ten Luke fifteene and John forty two wherein Christ came in his Kingdome apparently to all the world in all the Churches of the New Testament Yea this last of the Apostles John saw Christs comming in his Kingdome most gloriously in the undaunted confession of his Name by many thousand Christians that gave their lives for the testimonie of his truth For hee lived to see three of those bloodie persecutions of Roman Emperours as of Nero under whom Peter Paul suffered of Domitian under whom himselfe was banished into the Isle Pathmos where hee wrote his Revelation and of Trajan under whom were many thousand Christians drawne to death daily as Plinie the second testifieth writing in their behalfe to Trajan the Emperour in whose dayes John wrote his Gospell and dyed the 10â— yeare of his owne age All which hath notably cleared the sense of our Saviours prediction Now followes the observation Where the Word of God is most powerfully preached and most cheerefully obeyed there Christ commeth most gloriously in his kingdome The whole 110. Psalme
of puffing knowledge is not sound Good men never boast of sharpenesse of sight or quicknesse of understanding but see the vaile unremoved and the skales not quite fallen off They are not blinde as before but by reason of fogs and lusts and mists of sinfull affections and motions can sometimes see as little the things before them as Agar could the Well before her Gen. 21. by reason of her passion or griefe as Calvin judgeth And although their eyes be open yet they see how beavy they be and hardly kept open as the Disciples when Christ warned them to watch by reason of sleepinesse and dulnesse of flesh â—o as they may say with the Church their eyes sleepe when their hearts awake They may indeed professe with the blind man Ioh. 9 25. One thing J know whereas J was blind now J see but must adde withall yet I see how little I see even a glimmering of things rather than things themselves 2. It must follow that sound knowledge must continually bewaile ignorance and darknesse for why hath the Lord left it in us but to humble us that with the rest of the law of the members it might bee as the Canaanites to exercise us or as the pricke in the flesh lest we should be exalted out of measure by abundance of revelations Nay as light and darkenesse have a daily and interchangeable fight in nature so the soule must maintaine a continuall combate betweene knowledge and ignorance 3. It followes that found knowledg cannot be that which in sense of want or weakenesse striveth not in the meanes to a further measure that of weake is not made strong that riseth not to a further assurance or the like for all sound knowledge is proveable and the way of the just shineth more and more till perfect day Thus of the second point 3. The child of God most earnestly desireth to know the wayes of God as our Prophet through this whole Psalme Daniel though a most worthy Prophet yet read the Prophecies of Ieremie Dan. 9. 1 2. And all things are dung to Saint Paul in respect of the excellent knowledge of the vertue of Christs death resurrection Phil. 3. 7 8 9 10. But why 1. Because they know it to be the way of God and there is no other the way not onely wherein God himselfe walketh who is the most perfect pattern of his owne law but especially because it is the way hee hath chalked out for us to walke in who can walke toward him in his owne way onely as we can see the Sunne onely by his owne light and come to the Sea by his owne streames 2. They onely discerne the danger of spirituall darkenesse and blindnesse How it wraps in manifold errors of judgment false doctrines and opinions against the Word Ye erre not knowing the Scriptures Matth. 22. 29. and Prov. 19 〈◊〉 Without knowledge the minde is not good How it wraps in errors of life and conversation for so the Scriptures ascribe all corruption of manners to ignorance Paul persecuted and wasted the Church why the did it of ignorance And in ignorance the Rulers put Christ to death had they knowne they would not have crucified the Lord of glory How it wraps men under the power of sinne and delivers them as voluntary subjects in kingdome of darknesse under the Prince of darkenesse to be ruled at his will as 2 Tim. 2. 26 and when men regard not to know God how justly doth hee give them up to a reprobate sense as he did the Heathens Rom 1. 24. to commit things against reason and nature And finally how it wraps them under the curse of God both temporall and eternall My people perish saith the Lord for want of knowledge that is are in state of perdition they lye in unbeleefe for no knowledge no faith and not beleeving they are condemned already Ioh. 3. 1â— And they are lyable every where to those judgements which the Prophet prayes to be powred out upon them that know not the name of God Then for the eternall curse when Christ shall come from heaven in flaming fire hee shall render vengeance on all that know not God 2 Thes. 1. 8. and justly for death hath seized on them already they are destitute of the life of God by the ignorance that is in them their minde and conscience is dead and being strangers to the life of God they are thrust under the power of eternall death Prov. 10. 18. The foole dyeth for want of knowledge Therefore the Saints seeke after knowledge as David here 3. They see the necessity of the word of God and the knowledge thereof the Word is the food of the soule an hungry man longs after his food and a good heart hungers after the Word Hence the Prophets and men of God are said to eat up the little booke Ezek. 3. 1. and to fill their bellies with it as hungry men when they come at a good meale The word of God is the water of the Well of Life and how necessary is water how doth a thirsty man desire to be refreshed with water so doth the godly after the knowledge of God and none but thirsty soules are called or doe come to these waters Esa. 55. 1. How earnestly doe blind men â—esire to see the light so doe â—he Saints seeing what a weake â—immering and sight they have 〈◊〉 Divine things They know â—he Sunne in the heavens is not 〈◊〉 necessary to enlighten the world as is the Sonne of grace â—nd righteousnesse to enlighten 〈…〉 e Church And as without the â—unne there would be a perpe 〈…〉 all night so without God and 〈…〉 e saving knowledge of him 〈…〉 ere were an eternall night in 〈…〉 verlasting darknesse 4. They earnestly desire saâ—ing knowledge because they 〈…〉 ee the profit and high excellen 〈…〉 y of it both within themselves 〈…〉 d without them First within themselves they 〈…〉 ee Gods Image renewed in 〈…〉 em by knowledge and themselves framed to his likenesse who is light and in whom is no 〈…〉 arknesse Also they see themselves brought into better frame by it daily and changed into 〈◊〉 selfe from glory to glory with out which they could never attaine any right motion in their wils or affections nor any righâ— manner or end of doing any thing nor any happy fruit o 〈…〉 their endevours but the losse o 〈…〉 all their labour time hope and reward Secondly without them they see the worth and excellency of this knowledge above all other things in the world and that nothing else can make them truly happy Prov. 3. 13. Blessed iâ— the man that findeth wisdoms and that getteth understanding But how can Salomon prove this By two reasons The former in the 14. verse by comparing this wisdome of God with silver and gold which are so desirable but the gaine of this is better Oh but some things
freely He will doe it for asking and for all that aske it Psal. 30. 2. O Lord J cryed and thou didst heale me Thirdly he attendeth his Patients most diligently other Physicians visit their Patients sometimes in expectance of good reward but he onely out of his wonderfull care and compassion is ever present and about his Patient Psal. 34. 18. he onely is neare to the afflicted in spirit and will save the contrite heart Now if Christ be the Physician Christ must be magnified for our health We may say of our sicknesse by sinne as himselfe did of Lazarus his sicknesse This sicknes is not unto death in all but that God may be glorified For no man can cure himselfe our owne merits workes or free-will cannot cure us we can poyson our selves daily but cannot helpe our selves O Israel thy destruction is of thy selfe but in me is thy helpe We can surfet our selves in sinne and breed sicknesse but cannot helpe our selves The Pope by his pardons masses pilgrimages and the like cannot cure us It is too great a price to pay No supererogations or satisfactions can doe it Who can forgive sinnes but God onely Who can remit a debt but he to whom it is due Nay the Angels can conferre nothing to this cure The Lord reserves the honour of this mercy to himselfe to whom it is proper to say I will forgive sins and heale rebellions freely The very name given to Christ by the Angels and in his circumcision by his Parents was Iesus and there is no other name to be saved by Acts 4. 12. Obiect Was not Peter a good Physician when he healed the lame man Act. 3. and Philip Act. 8. and Paul who cast out divels Act 16. 18. Are not Ministers good Physicians who remit and absolve men from their sinnes and save themselves and others Answ. The Apostles in all those places did what they did in the name and by the power of Christ as is sometimes expressed In the name of Iesus Christ I command thee come out of her c. but Christ did all by his owne divine power And Ministers are Gods Physicians for his people but onely ministerially by power and direction from him but hee by proper authority Againe if Christ be the Physician of soules let every one seeke to this Physician seeke to have the presence and helpe of Christ. If the body be sicke unto death there is running and riding to the Physician and no man is so welcome as he is The world is as a common Spittle every man is deadly sicke it stands us now in hand to get Christ to cure us Israel stung with the fiery Serpents must only looke to the brazen Serpent Numb 21. 8. We are all as the man fallen among theeves deadly wounded It is onely this good Samaritan that can binde up the wound Or as the poore man that lay at the poole of Bethesda 38. yeares and could never find cure till Christ came Ioh. 5. 5. And if we would be cured we must doe as the Inhabitants of Genezareth when they heard Christ was there they ranne about all the region and carried after him in beds all that were sicke and diseased and he healed them all Goe any where else and it will be fall you as that woman Mark 5. 26. that spent all shee had on Physicians and was as far from cure as at first till Christ came and healed her But Christ is in heaven how shall I have his presence His promise is to be with his Church by his Spirit and grace to the end of the world But where may we have him Thou shalt not misse of him in the midst of the seven golden Candlestickes thou shalt finde him in the Temple teaching as his parents having lost him get thee to the steps of the flolkes Cant. 1. 7. there thou shalt finde him at noone The Word and Sacraments holily received afford his speciall presence And as the poore Cripple got cure from Peter and Iohn lying at the beautifull gate of the Temple so must we Act 3. But I am so weake and sicke I cannot get to Christ. The poore man who lay bound on his bed sicke of the palsie not able to stirre himselfe got others to bring him to Christ and when they could not come neare they uncovered the house and let him down with cords before Christ so doe thou in the great weaknesse of thy soule and of thy faith commit thy selfe to some faithfull men who by their strength may helpe thee by their counsels comforts and prayers as by cords may let thee downe before Christ and thou shalt get helpe Luk. 5. 20. If Christ be the Physician then being come unto him we should daily lay open our sinnes and our very hearts before him with earnest intreaty to heale us and helpe us Wee lay open all our sores and sicknesses to the Physician be they never so foule and shamefull in themselves or in shamefull parts with the causes occasions and effects we hide nothing dissemble nothing but confesse all against our selves we put our selves into the Physicians hands with earnest suit and large rewards to helpe us And so ought we here for cure doe unto Christ confesse all against our selves entertaine no secret and close sin for that may be the cause of our griefe and never cease importuning him for mercy till we feele some cure to eternall life If we were in danger to be eaten up with wormes as Herod was we would spare no cost no paines no prayers but would have the counsell of the whole Colledge of Physicians before we would so wretchedly end our dayes Yet our case spiritually is farre worse sinne is a worme in the conscience and hath a poysonfull sting which will gnaw in the soule to eternal death This worme is in every man comming of Adam and none can cure it but the second Adam for none but he knowes to make the confection to kill this worme And whosoever goes on carelesly in sinne suffers this worme to eat out the bowels of his soule and there is no way but death with him Suppose a man had the falling-sicknesse what would he not doe or suffer to be cured of that desperate disease rather then be in continuall danger of falling into the fire or water or other mischiefes But the most dangerous falling sicknesse is to fall into sinne the impenitent sinner knowes not when or where he shall fall every moment he may fall into the deepe waters of Gods wrath or into the fire of hell Oh then come in time to Iesus Christ fall downe before him in confession of thy deplored estate mourne under thy sicknesse as Hezekiah in his sicknesse turne thee to thy Physician confesse thy blindnesse as the blind men in the Gospell and begge as they Lord that our eyes may be opened Cry out of the stone of thy heart and of the running issues
of sinne Get unto Christ and touch the hemme of his garment as the woman having the issue of blood and get cure Hide thy sinne with Adam and there is no cure no prosperity While I held my tongue my bones consumed in my roaring all the day long Psal 32. 3 4. But the very opening of the sore is a part of the cure because the core of sinne is let out by confession and to confesse and forsake sinne is the way to mercy Confession which brings guiltinesse before men brings pardon and discharge before God And besides thy Physician is of such skill experience as thou canst conceale nothing from him if thou wouldest Lastly if Christ be the Physician here is marvellous comfort for afflicted soules pained and pined under the burthen of sinne First he is a skilfull Doctor he knowes all our diseases and the remedies thou mayst safely commit thy selfe into his hands as his mother said to those servants Ioh. 2. Whatsoever he commonds that doe Simple obedience is required without reasoning or enquiry All his sayings must we doe Secondly he is able enough to cure us because hee is God Omnipotent able to worke an infinite cure and onely such a Physician can bestead us for all created power cannot helpe us Thirdly he is as willing to helpe as able being a mercifull High-Priest compassed with infirmities to have compassion on them that are out of the way How willing would a tender husband be to helpe his wife out of a deadly sicknesse no lesse willing is Christ to helpe his Spouse Fourthly he is ready to answer all objections Obiect 1. I am unworthy he should looke on me or that I should speake to him Answ. Oh but be of good comfort he calls thee Come to me all that labour and are heavy laden Looke not for a merit in thy selfe but in him whose mercy is thy merit The poore woman having the bloody issue thought her selfe unworthy to speake to him or looke him in the face yet she could creepe behind him and touch the hâ—m of his garment So in thy humility thrust in to touch by the hand of thy faith the hem of his garment for Whosoever touched it was made whole Mat. 14. 36. Obiect 2. But oh the greatnesse and multitude of my sins is such as how can I but despaire of cured they are deeply grounded in me and of long coutinuance Ans. No disease foiles Christ not Peters denyall not Davids murder not Pauls persecution and blasphemy not Manassehs sorcery can foyle him not sins of a crimson dye if thy sinnes be as red as searlet he can make thee white as snow Esa. 1. Not multitude of diseases not complicated diseases which are most dangerous in the body It is all one with him to forgive tenne thousand talents as one to cure deadly sicknesses as well as crazednesse Hos. 14. 5. Long diseases foyle him not who stretcheth out his hand all the day long if thou come in any time Say not then of any sinne My sinne is greater than can be forgiven this was a lye in Cain saith Saint Augustine Obiect 3. But it is appointed for all men once to dye and I am infinitely afraid of death Answ. Thou hast a Physician that can command death that hath beene the death of death and hath raised himselfe from death and much more can and will raise thee a member from the dead Else should he be imperfect in his glorious body which he will not endure Obiect 4. But after death comes judgement and how shal I stand before the Iudge Answ. Thy Physician shall be thy Iudge hee that cured thee shall cover thee he that knowes thy debt is wholly paid by his owne hands must needs acquit thee Obiect 5. But how shall I be regarded among those infinite millions of men that shall stand before him Answ. Get faith by which thou art contracted unto Christ and that shall be thy marriage-day A loving husband will be carefull of his loving wife above thousands of others HAving spoken of the Patients and of the Physician wee come now to the Cure which is the third generall wherein consider 1. The confection 2. The application In the confection are 1. the Author 2. the Matter 3. the Vertue The Author must be a man and above a man He must be a man because man had sinned and mans nature must satisfie else Gods justice and menace had not taken place In the day thou sinnest thou shalt dye the death Beside the manner of satisfaction requires him to be a man because he must subject himselfe both to the perfect obedience of the Law and to the suffering of death for our disobedience And finally he must be the seed of the woman that must bruise the Serpents head that is a man spotlesse innocent pure one that needs no medicine for himselfe He must be a man of Adam but not by Adam even borne of a Virgin to stop originall sin in the course of it But withall he must be above a man even our Emanuel Esa. 7. 14. God with us yea that great Ithiel and Ucal Pro. 30. 1. a strong and mighty God first for the proportion between the sinne and punishment the sinne being infinite so also must the punishment be which none but an infinite person could sustaine Secondly he must be God manifested in the flesh to remove those infinite evils which attend sinne Gods wrath and Satans power damnation death c. All this must our Physician doe by his lowest abasement He must satisfie Gods justice appease his anger triumph against enemies of salvation subdue sinne foyle the divell overcome death discharge all debts cancell all obligations and hand-writings against us and after all be exalted to glory Thirdly he must be God to procure us those infinite good things we need viz. To restore us Gods Image lost and with it righteousnesse and life eternall To defend soule and body against the world the divell hell and all enemies To recover us to an excellent and firme estate of sonnes by adoption by meanes of a lasting and eternall covenant And to lead us into eternal happineâ—â— as our great Joshua into that good Land that Paradise of God whence the Divell and our sin hath cast us Thus of the Author Next the Matter of the Cure and that is the Physicians owne blood by which is meant his whole Passion 1 Pet. 2. 19. By his stripes we are healed his sicknesse brings us health It must be by blood All our ransome must be paid by blood for without shedding of blood there is no remission of sinnes Heb. 9 31. And it must be by his blood not the blood of beasts which only sanctified outwardly in respect of the Commandement and signification Heb. 9. 12. â—0 but this blood is the laver which purgeth away all sinne Not the blood of Saints Martyrs