I answer not immediately from his Satisfaction but from the time of our rightly believing in him We are justified by his Blood in one sense and we are justified by faith in his Blood in another His bloody Death procur'd for us the Pardon which is nothing else but putting us into capacity of being pardoned but True Faith applies the Pardon to the Soul whereby we actually enjoy it How Faith here will be understood may be found out by comparing two places of Scripture namely Acts 10.43 with Acts 3.19 In the one it is said Whosoever believeth in him shall receive remission of sins in the other Repent and be converted that your sins may be blotted out so that True Faith is the Principle of a new life the beginning of Sanctification when the Heart is resign'd up to God and with sincere resolutions turns to him No Faith can justifie us but as Faith that thus worketh for as God will take no unsanctified person to his Glory so neither will He seal to him in that condition pardon of sin here which is the earnest of that Glory Trust not then to his Wounds if thou bearest not the marks of them in thy Soul rely not on his Death if sin in thee be not crucified They were Reprobate Jews that turn'd his Passion into a Sight and came off not wounded but true Christians are pierced with beholding him and find it operative upon their lives Should we be justified without doing any thing on our part obedience to Gods Commands would rather be a Gift than a Debt whereas the Gospel enjoyns it us as necessary to please Him let us then so come to his Grave as not idly to bury our selves there for we are but dead men in doing so neither will our Master be found since the Angel can tell us He is not there but is risen whence we ought not to rest in that place but go forth to seek him All the vertue that is in the Sepulcher comes out to those that rise and resemble him who is risen That like as he was raised from the dead by the glory of the Father so they likewise might walk in newness of life Thus much for the First Observable I proceed to handle the Second Proposition II. That there are proper and peculiar Advantages in Christs rising above that death yea rather is risen again All the time Christ slept in the Grave was a time of gloominess and thick darkness but here God speaks as he did in the old Creation Let there be light His rising bring us day and the joyes of it wherein Death has lost all its spoyls and Life his victory Sin has spent all its force and Mercy triumphs the Synagogue it self ends and our Church begins A Day very pleasant in the speculation but may no doubt come in that it is artificially fram'd and devised by Christians Truly doubts cannot be hindred where corruption and infidelity so much reigns but the reason of our doubting is taken away by the clear evidence that is given us of his Resurrection If you ask what that is behold it is grounded upon Prophets that fortell Eye-witnesses that confirm and God himself attesting the truth of both by the power of his Spirit that worked in the Preachers to make this Point undeniable To the Prophets St. Acts 2. Peter appeals for convincing the Jews and St. Paul makes it a standing proof how He rose again according to the Scriptures 1 Cor. 15.4 Eye-witnesses are produc'd to convince the Gentiles not onely a few Women and Apostles whom he had chosen but Five hundred Brethren at once and those He appear'd to were not so much considerable for their number as for their nicety in believing men that had scruples of sense which kept them from being deceived as well as scruples of concience which kept them from deceiving others The first of these is manifest from hence That they would not thoroughly believe He was risen though they saw him till they were convinc'd by the very touch the latter is cleer from that Doctrine they embraced which forbad the least sin and how can we imagine they durst propagate a Cheat under all discouragements when they knew they not onely ran the hazard of losing their Lives as they did by professing him but their Hopes too of a better life the onely Anchor of their Profession from which a Lye would certainly exclude them Add to this the Spirit they received the Wonders they wrought and the Success they had in their Ministry when their Doctrine spread through the world from poor naked beginnings meerly by the force of this Article it shows the Body of their Master was not stoln away as the Keepers absurdly reported but that God himself was risen to defend them These things well consider'd if they amount not to Demonstration yet afford so rational a proof as will engage our assent to the Truth and convince us of folly in denying it Now the Advantages of Christs Rising above his Death have a double aspect for they either relate to Christ or to Us. First to Christ and so the Dignity of his Resurrection is seen in these Particulars 1. It justified the Innocence of his Humanity When Christ was laid hold of and carried away to be condemn'd by the Jews then his very Cause seem'd to be given up It was counted criminal with them that He would submit to an Arrest and a sufficient evidence to make him a Malefactor that He did so tamely yield to the Trial. But when He endured the Sentence to be pronounced went patiently to his Cross and suffer'd his Body to be fastned with the nails as if He had the guilt of a Slave with the punishment here was the Hour to overcome Truth and the Power of darkness to cover him who is the light of the world But his Rising from death removed that Eclipse cleard that Innocence by the distinction it made of his Fate when the Vileness of his Execution gave Authority to the Charge This caused such boldness in Peter to plead for his Master and return the fault upon his Persecutors which He was so guilty of himself Ye have denyed the holy one and the just Acts 3.14 and he proceeds farther to aggravate their Crime and maintain the righteousness of his Cause by that convincing Argument of Gods raifing Vers 15. him from the dead Now it is easie for any one to conclude that had our Lord been an Impostor or an evil doer he could not rise such kind of men would surely rot in the Grave and know no other Resurrection than that of the last Day to a worse Judgment because for God to punish them with Death here and allow them presently to rise that so they might confirm their own followers in those Errors they taught and those Evils they practised here a work of Divinity would be employed to destroy the true worship of it which is a flat contradiction to his Goodness
according to the division of mans nature whereof the first is 1. A cleansing from the Filthiness of the Flesh And good reason is there to begin with it For though Sin be properly the Souls act yet by the Body it first appears nay this Body of ours being joyned with the Soul becomes rather a Minister than an Instrument in its working such a Minister that continually provides fewel for the Hearts lusts and makes the corruption of them visible to the world If then the Murdering Sword be justly cast off and the Cup broke whereby the man hath been poyson'd how much more ought this Principle of Flesh to be cleansed and subdued that so deeply shares in the Souls guilt and proves an active Executioner in it ruine I need not mention the several works of it which the Apostle tells us are manifest because they discover themselves with outward stains and inward impressions upon the consciences of men Those acts of the outward man that express themselves in worshipping an Idol in Murder Sacrilege Revellings Lasciviousness and the like pollute the Body that commits them and convey farther the taint of that pollution to the Soul Nor can Men with all their art so colour and disgrace what is convey'd there as that the nature of its deformity should be changed but the Corruptions of Flesh will still abide frightful even in the midst of their Conquest Sin then carrying its own Conviction the great Query is How we should purge it But to this the Assistance of Grace and Mans Resolution is required the former will not fail if the latter be present nor will the latter be wanting if Gods Promises be the Object Where these are stedfastly beheld they will surely melt and dissolve us powerfully break our rocky hearts and engage us anew in a Life of Holiness Goodness is commanding in its own nature and enthrones it self in Mans Will nor needs it other force for keeping its Soveraignty but what it continually carries by charming the affections And this Goodness is fully seen in Gods Promises all the Vail is taken off which is generally cast upon Providence and instead of glimpses and half-lights we are allowed a full discovery of their glory such a one in its working that can joyn surprize delight and victory together For all the Graces of a Saviour are here shown and al the Riches of Eternity are here manifested which must needs take away the resistance of Flesh provided we be fixt in our Contemplations Why then are we not serious in weighing these things why does not Love nor Mercy constrain us I am sure no carnal Temptation can be endued with such strength It is seated in Flesh which is weakness and only conquers that Heart which is unprepar'd The Question that was put to Pyrrhus when he had in his head the design of conquering many Kingdoms may be put to the pursuers of Sin in those various forms and fashions of Appetite what it is they intend by all the Travel they make through a World of Corruption Perhaps they will say as he did when we have compassed our designs we will the be quiet and live to our selves but to this the reply is strong and forcible why will they not be quiet now and live to themselves in a service of their God when that knowledge of evil they seek after is purchased with trouble and manifest danger of their Souls Therefore whether we would consult our own Interest or witness our Gratitude to God for his Promises we are bound to be resolute and speedy in the cleansing of this Flesh which at the best is but a burden and sin gives it a farther weight to crush and destroy us But that we may perform this Duty aright Two Rules are to be observed by us which are here intimated in my Text. 1. That the Object of our cleansing be all Filthiness of the Flesh 2. That the work which refers to it be so effectual as that no Filthiness should return The first of these is necessary because indeed without it there is no cleansing for wherever Filthiness is but in part washed off the whole is still denominated impure Who will call that Body sound where the disease shifts places but is not altogether removed No more can we call that Flesh cleans'd where Vice changes its seat but never loses its commanding power It is true an Hypocrite may look fair in the worlds eye after a superficial purging of some corruption but that cheat he puts upon others alters not the uncleanness of his own temper The Character of things remain fixt how changeable soever be mens Judgments It is said of Myriam the Leper that she appeared white as snow but none could conclude from that whiteness any thing except the malignancy of her disease where the mass of blood being tainted the Body became wan and pale like a Dead Carcase Such is the whiteness of some Professors in those half-acts of outward Purity It is but a Leprous Hypocrisie which argues deadness and rottenness within But in Gods and Scripture account none are truly clean in the outward man but those that purge out every thing which defiles it in whom the health and complexion is found by a vigorous expelling of all corruption In these the Spirit truly worketh and they show their sanctifying Principle to rule in them by an universal effect that follows it For thus Gods Spirit acts in Believers diffusing its vertue through all parts nor can any deed pass it uncleansed But when men solely act by their own spirit which has a partial influence then they single out some enormous Vice some provoking Goliah to kill which were a happy Conquest did it make an impression upon the gross of an Army but alas here execution is done and not at all followed with any weakning in the Body Again the second is necessary because a Relapse into Filth spoils the fruit of the former cleansing and withal doubles the stain Therefore to prevent a guilt of that kind in this Body of flesh it must be our continued work to subdue it The only way to assure us of Sins Death is by persevering to destroy its Dominion that Sampson within must be continually shav'd nay the razor must pierce deep to the very roots otherwise his strength is not gone Little severities upon a remorse are no better than a Drunkards soberness in his qualms which he then dies to but not to his sin short penances upon check are but an Adulterers Whip whereby he lets out Blood to cool a present Burning but not to end the Disease O the Art of a Professor in thus subduing his carnal motions when he chooses for a while the method of Rigour only to give him ease in new sins Many can turn Hermits that way with whom a suspence of their lust is but a preparative to fresh vigour they endure much to sin more and make use of hardship to become helpful to their corruptions as Frosts and Snows
for the better defence of humane Fellowship but when all worldly Societies shall cease and every one be summoned to his Tribunal He will then proceed as a Lawgiver demanding a strict account according to the full extent and compass of his Laws and so these Spiritual Sins will be visibly punished in that they are such evident breaches of his Spiritual Commands It is my duty then chiefly to prepare for that Day nor am I so much to examin the manner of this Government in this life as how He will deal with me in another Since that is the proper state wherein I shall be ever fixt and determined and wherein his Justice that summons me will be clearly revealed Thus should every one employ his Meditations and whoever busies himself in them he will find this to be the fruit and success of them that he will thereby get armour of defence within and discourage the Tempter from assaulting Thus much for the Duty The Third Particular I am to handle is 3. The Manner of performing the Duty enjoyn'd us namely a Perfecting of Holiness in Gods Fear where we may note Two things 1. The Degree or Measure we should contend after namely Perfection 2. The Inward Principle that ought to quicken us a Godly Fear The former shows we need a continual Progress in a Religious course the latter shows we need a faithful direction to a right object 1. For the Degree or Measure we should contend after this imports no less than a summoning of all the Powers of the Soul and the setting of a Task to our outward members that both in Mind and Body we may render to our God an unspotted Sacrifice Such an Offering as this is is not in an instant to be performed nor does God so sit any Saint as that his Initials should be full His Justification of a Sinner may be compleat in one act when he gives him a Legal discharge but his Sanctifying of us is not thus perfected because it is such a work of his Spirit in us that gradually proceeds to the expelling of Sin and takes in our Endeavours to grow up and encrease in holy duties There is first an Infancy in the new nature where all the parts being form'd Innocence is written as a Character to be kept but not its Weakness for a farther advancement is still look'd for whence the strength of Men and perfectness of Stature is required in a Christian Truly how can we imagine beginnings should suffice or that we safely can rest in them when the remainders of concupiscence within the temptations without to which we are subject the proper fruits and effects of a Faith justifying lastly the necessity of imitating our Divine Pattetn do all call for labour strife and diligence in our Christian race that we fall not short of Heaven by but a little entring the way thither Naaman's washing in Jordan seven times as it represented to him the Greatness of his Leprosie so it represents to us those repeated acts God expects from us of a naked search into our ways and that accompanied with a frequent purging of all the filth we contracted Here is an evidence of Gods adopting us that we do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is finish and bring to end the work of Holiness otherwise we are as unsafe in our cleansing as those Swine were which the Devil hurried into the Sea making their first cleanness and their last destruction to go together But we must observe in the second place 2. The Principle that ought to quicken us a Godly Fear and this is the Point I shall conclude with But some may ask why is Fear brought in when Gods Promises are the motive Is not Love the natural consequent of such offers and a Principle too of it self more binding I answer Love is not the sole consequent but Fear also by reason of those conditions upon which the Promises hang and this Fear of the Two is more binding as urging upon us a sense of danger and thereby quickning us unto action whereas Love without is faint and altogether languishes in its working Now this Principle of Godly Fear excludes utterly the Heathens way of purifying as a Rite in its using unclean For so every thing becomes to an Unbeliever It excludes likewise those seeming religious acts of Pretending Christians who in the good things they do have either a dread of Punishment or the vanity of Opinion for their Object The one consists not with this in my Text which purely terminates in God alone and the other destroys all the notion of a true Worship when it sets up an Idol of Applause Yet thus do Hypocrites boast of Holiness to some parts of which perhaps Legal Terrors or the regard of Men may constrain them nothing is natural in their Religion but forc'd and the spring of their motion is without them so that they are rather to be counted artificial Engines produced to cast forth water upon an open burning than Christians that are free and active at all times to extinguish the Flame But if such as these be excluded how much more the loosely prophane who cannot be thought to have a touch of this Passion when they defy God and his Laws Did a right fear once rule and sway the Conscience it were neither possible for vice to be barefac'd nor for Hypocrisie to be disguised The awe of a God would shame the one and strip the other of its Covering But behold the masque the disguise is not so much the danger of this Age we are fallen from shows to a contempt of Christianity from colours to open war our paint is turn'd to rottenness and the perfume of our Profession is become like the air of snuffs nay the noisome smell of corrupted Bodies that can kill at a distance and by their power of Execution sadly manifest Death has not destroy'd them O the extremes of Sin whither is the triumph glory of our Religion departed Is it not now a matter of boasting to kick at Heaven while the head at the same time knocks the Earth and calls for the opening of a Grave Is it not the triumph of wit to sport at a Lust when it reproaches the Committer in the act and tells him farther by its sting that his own scoffs are reveng'd But what is it we trust to in this our offending God we know is above has a hand of Justice to strike nor can any promise tye it up when once forfeited by our transgressions All our shift for sinning is to hinder Conscience from interposing by cutting off all seriousness of thought and desperately throwing our selves into a Gulf of pleasure In the mean time while we are sunk in ways of iniquity Judgment is ripening over us clouds gather about us thicker and blacker and the lightning of Gods wrath is fitted and prepared nor can we escape the force of it except we remove the Seeds of our ruine by a speedy and universal repentance The