Great Salvation by Jesus Christ, Doctrine 1

Great Salvation by Jesus Christ · Doctrine 1

p. 5The Firſt Doctrine. Goſpel Salvation is great Salvation.

BEfore we open the doore to let you into a clear ſight of this truth, it may not be impertinent to remove an objection that lies as a ſtumbling block at the very entrance, and that is this. In that we proclaime Goſpel-Salvation to be great Salvation, ſome may demand whether there be any other Salvation that may ſtand in competition with Goſpel-Salvation?

To which we anſwer, that God never revealed but two wayes unto mankind for Salvation.

The firſt was by a Covenant of workes, manifeſted unto the firſt Adam as the Worlds repreſentative, wherein the condition was Hoc fac & vive, do this and thou ſhalt live, or do this and be ſaved.

But that Law being tranſgreſſed, and that Covenant broken; and Adam and his poſterity being under the curſe of that Covenant, and the wrath of God abiding on them: God was pleaſed to enter into another Covenant of grace with mankind through the ſecond Adam, p. 6propoſing unto them another condition, Hoc crede & vive, whoſoever beleeveth in him ſhall not periſh, but have everlaſting life Iohn. 3.16. Though there was an old way to Salvation by working held out by the law, yet now the new and living way, brought to light by the Goſpel, is the way of beleeving; and this Salvation by the Covenant of grace doth as farr excell that by the Covenant of workes, as the ſecond Adam doth excell the firſt.

I may further adde, that the Covenant of grace hath been exhibited under two diſpenſations.

Firſt to the Jewes, under the old Teſtament-diſpenſation, in tipes and ſhadowes, when the Ceremoniall Law was the Jewes Goſpel.

And ſecondly to Jewes and Gentiles, under the new Teſtament diſpenſation, in truths and and ſubſtances, and this is that Salvation that the Apoſtle ſeemes here to commend and exalt above other Salvations, that Salvation which in the manifeſtation of it, is grown up to more ripeneſſe of yeares, and perfection of Stat…e ſince the fullneſſe of time, than ever it was before. And ſince we are ſpeaking comparatively of it, let us take in one conſideration more, though it may ſerve only for a pleonaſme, for having ſpoken of the greater, we p. 7need not doubt of the leſſe. It may be called great Salvation, if compared with temporall, and corporall deliverances; ſuch as thoſe from Aegypt, and Babylon, thoſe were great delivera…ces, and great Salvations, but that was of bodies, th…s of ſoules, that was temporall, and this aeternall, and therefore in every reſpect,

1. If compared with Salvation by the law,

2. If compared with the old Teſtementmanifeſtations,

3. If compared with temporall deliverances,

We muſt give acclamation to it to be great Salvation. And as for dreaming of any other Salvation, properly, and ſtrictly ſo called, we muſt keep cloſe to thoſe true ſayings of God. Acts 4.12. Neither is, there Salvation in any other, for there is none other name under Heaven, given among men, whereby we muſt be ſaved, and 1. Tim. 2.5. unicus eſt mediator, There is one onelyonly mediatour betwixt God and man, the Man Chriſt Jeſus.

The doubt being cleared, we proceed to clear the doctrine.

1. By improving the Text.

2. By Teſtimonies of Scripture.

p. 83. By pregnant, and ponderous Reaſon.

Firſt by improving the Text, where the ſpirit of God gives it a riſe three degrees high: 1 Salvation, 2 great Salvation, 3 ſo great Salvation, which laſt is a ſic without a ſicut (as one ſaith of Gods love from that Scripture, God ſo loved the World) ſo that the tongues of men or Angells are not able to expreſſe, nor the imaginations of men or Angells able to comprehend: Or what if we ſuppoſe it better to illuſtrate thoſe three gradations by the three degrees of compariſon; we may ſhew you at large how Goſpel-Salvation is,

1. Poſitively great Salvation.

2. Comparatively greater than all other.

3. Superlatively the greateſt of alls.

But all this was hinted in that that went before.

Secondly to ſhew you the conſent of Scripture, and how harmoniouſly they atteſt unto this truth.

Pſal. 130.7. Let Iſrael hope in the Lord, for with the Lord there is mercy, and with him is plenteous redemption, let redemption but lead us to a redeemer, and we ſhall find ſuch plenty of it in Jeſus Chriſt, that out of his fullneſs we may be all receivers, and grace for grace.

p. 9Luke 1 69. Bleſſed be the Lord God of Iſrael, that hath raiſed up for us an horne of Salvation in the houſe of his ſervant David. Its a figurative expreſſion taken from beaſts, whoſe ſtrength is in their hornes; It is ſuch mighty Salvation, that it can puſh down all power that oppoſes it: the Apoſtle applies it Rom. 8.33, 34. It is God that juſtifieth, who is it that condemneth? It is Chriſt that died, yea, rather that is riſen again, who ſitteth at the right hand of God, who alſo maketh interceſſion for us; who ſhall ſeparate us from the love of Chriſt? &c.

Hebr. 7.25. He is able to ſave to the uttermoſt all thoſe that come unto God by him, ſeeing be ever liveth to make interceſſion for them.

Put all theſe together,

1. Plentifull redemption,

2. A horne of mighty Salvation,

3. Salvation to the uttermoſt,

And they do univocally bear wittneſs to this great truth that Goſpel-Salvation is great Salvation.

Thirdly to come to Reaſons, take into cloſe conſideration theſe three things.

1. Ab hoc: From what

2. Ad hoc: To what

3, Per hoc: By what

we are ſaved.

And from hence we ſhall lay downe theſe three p. 10Reaſons to prove it to be great Salvation.

1. Becauſe it ſaves us from great evills.

2. Becauſe it advances to great happineſs.

3. Becauſe it doth all by great meanes.

1 Ab hoc 1 Reaſon. It ſaves from great Evills, as is eaſy to ſhew in a multitude of particulars.

1. From the wrath of God, which bu…nes like a con…uming fire, and all the wicked upon earth are hu… ſtraw, and ſtubble before it: It burnes to the bottome of hell, and setts on fire the foundations of the Mountaines and burnes up the earth with its increaſe. The burning Tophet is kindled with his diſpleaſed breath as with a river of brimſtone, Iſay 30.33. the old World was drowned in it, and the new ſhall be burned in it. It tumbled the Angels that fell out of Heaven, and hurled them into Hell, to be reſerved in chaines under darkneſs to the judgment of the great day. It brought ſuch a curſe upon the whole creation for Adams ſin, that the whole creation groanes under it, Rom. 8.22. Man ſweats under it, and Woman is in labour of it. It hath tumbled Monarchy upon Monarchy, the Aſſyrian, Perſian, Graecian, Roman, it hath reprobated the greateſt part of men and women that ever were in the World, are, or ſhall be. It hath caſt off the Jewes, and unchurhed many famous churches p. 11of the Gentiles. It hath layed flouriſhing ſtates on ruinous heapes, and hath brought to paſs thoſe deſolations even to wonder and aſton ſhment, by ſword, famine, and peſtilence, which our fathers have told us of. It hath done that worke, that ſtrange worke in our daies, and in theſe parts of the World, which our eyes have ſeen, and may long be for a Lamentation. In a word it brought that confluence of indignation upon Chriſt, Gods only begotten, and only beloved Son, when he ſtood in our roome, and became our ſurety, that it made him ſweat blood, and cry out My God, my God, why haſt thou forſaken me? We may ſay of all the puniſhments perſonall and nationall that have befallen us, or can befall us, of all things that we feel, or fear, as the prophet doth, Is there any Evil in the City, Land World, and the Lord hath not done it? Ames 3.6. Ex ungue leonem, all that ſee it may ſay, This hath God done, for they cannot but ſee that it is his work: we may know it to be the Lord by his very footſteps, for as none can deliver and ſave like him, ſo none can puniſh and deſtroy like him. Solomon, tells us the wrath of a King is like the roring of a Lion, Prov. 19.12. but Moſes tells us that he cannot tell us the p…wer of Gods wrath, Pſal. 90.11. Who knoweth the power of p. 12thine anger, even according to thy fear ſo is thy wrath, and this wrath we are ſaved from by this great Salvation.

2. It ſaves from the curſe of his law, that binds over to that wrath, curſed is every one that continueth not in all things that are written in the booke of the Law to do them, Deut. 27.26. Its this malediction that makes ſin to be the ſting of death, and makes the hornet of an accuſing conſcience to ſting ſelf-condemned ſinners like the pangs of death. This put Adam upon that impoſſibility, to run away and hide himſelfe from God; and made Cain to be à corde ſuo fugitivum, a runnagate (if it had been poſſible) from himſelfe. This curſe of the law ſets the never-dying worme a gnawing, and layes upon evill doers that intolerable burden of a wounded conſcience which none can bear. Curſed is the impenitent Drunkard, Swearer, Sabboth-breaker, Lier, Whoremonger, prayerleſs, Chriſtleſs perſon, ſaith the Law, but I am ſuch and ſuch ſaith the conſcience, therefore thou art curſed, thou art the man ſaith right reaſon in the concluſion. It was the dreadfull impulſe of this evill ſpirit that drave Judas firſt to deſpair, and then to the gallows, and furiouſly poaſted him through an hell internall into an hell eternall: Twas p. 13this that doom'd deſpairing Spira to an hell above ground, and fill'd him ſo brimfull with helliſh horrour, that he was the very monſter of his time, and the moſt dreadfull ſpectacle of the age he lived in. Nay, to come neerer to the quick, It was the conſciouſneſs of this curſe that ſet David upon the rack, and put his bones out of joynt, and brought him into a conſumption, that he complaines that his fleſh was dryed up for want of fatneſs, and his moiſture was like the droughth in Summer, Theſe terrours of the Law, and plunges of conſcience were the ſtormes, and flouds, and mire, and deepes that he ſo deeply complained of, and made one deep to call upon another, the deep of his miſery to the deep of Gods mercy. Twas this venome that ſo pointed thoſe arrows of the allmighties wrath that drank up Jobs ſpirits. And made Hezekia to mourne like a dove, and chatter like a Craine, and complaine that from morning to evening God made an end of him: Twas this that pickled up Peter in his bitter tears; and put bleſſed Paul ſo to it that he cryed aloud to Heaven for a deliverer, Me miſerum quis liberabit? O wrethed man that I am, who ſhall deliver me from the body of this death? and this curſe we are ſaved from by this great Salva-

3. It ſaves from the tyranny, and dominion p. 14of Satan, Its mans hell above ground to be under the divells dominion, and principality. The Apoſtle notes that the unbeleveing and impenitent are held captive by Satan at his will, 2. Tim. 2.26. and the Epheſians while they were dead in treſpaſſes and ſinns, were ſaid to be acted by the Prince of the power of the ayre, the ſpirit that worketh in the children of diſobedience, Eph. 2.2. Satan is therefore called The God of this World, 2. Cor. 4.4. who blinds the minds of them that beleeve not, leaſt the light of the glorious Goſpell of Chriſt, who is the image of God, ſhould ſhine unto them. He goes about like a roring Lion, ſeeking whom he may devour. 1. Pet 5.8. And compaſſes the earth Job. 1.7. yea, he goes about with great wrath, knowing that his time is but ſhort, Revel. 12.12. He is called therefore the ſtrong man armed that keepes peaceable poſſeſſion till the ſtronger come, Luke. 11.21. but when that ſtronger comes, and God, and Chriſt come in with this mighty Salvation; when the grace of God which brings Salvation once appeares, then the weapons of our warfare are not Carnal, but mighty through God, to the pulling downe of ſtrong holds. When he that hath the key of David will open, ther's none that can keep ſhutt; As the graves muſt open to his Surgite p. 15mortui, and the Earth and Sea muſt give up their dead at his word of command, ſo when he will give ſinners their bleſſed part in the firſt Reſurrection, the Divel, World and Fleſh ſhall not be able to detaine their Captives: If God will but give Paul a commiſſion to go to the Gentiles, he ſhall open their Eyes, and tranſlate them from darkneſs to light, from the power of Satan to God. Act. 26.17, 18. When God will ſhine upon the labours of his planting and watering ſervants, and come in with that increaſe which the Apoſtle calls the increaſe of God, then not only gates of braſs and barrs of Iron ſhall fly open, and breake in ſunder, as they did before Cyrus when God would uſe him as an inſtrument towards his peoples enlargement, but even the chaines of darkneſs ſhall ſnap aſunder before the mighty word, and almighty ſpirit of the Churches great Redemer, like Sampſons cords when the Philiſtins were upon him.

And here is the comfort of all comforts, they that are ſet at liberty by this great Salvation, have ſo full a reſcue, that they ſhall never be led captive more, though they have been pulled like brands out of the fire, like the prey out of the paw of the Lion rampant, out of the hands of the ſtrong man by a p. 16ſtronger; yet now they are in ſafe hands, becauſe there cannot come a ſtronger. Chriſt ſaith none can take his ſheep out of his hand, and his father that gave them him is greater than all, and none can take them out of his fathers hand, Iohn. 10.28, 29. Though he conſider and ſtudy Job, Job. 1.8. and reſiſt Joſua. Zech. 3.1. Though be deſire to have the Apoſtles to winnow them, Luke 22.31. and wreſties with beleivers about Heavenly things, Eph. 6.11, 12. Though he hath foreign devices, plots, machinations, ſtratagems. 2 Cor. 2.11. & foreign wiles, methods, ſnares laid at unawares, way layings as the word properly ſignifies, traps artificially ſet to catch the prey and foreign Revel. 2.24. the depths of Satan (thoſe poor deluded Soules (like thoſe in our times that are under ſtrong deluſions, and the efficacy of error) called their opinions the deep things of God, in alluſion probably unto that expreſſion 1 Cor. 2.10. The ſpirit ſearcheth all things, even the deep things of God, and there the ſpirit tells them they were the deep things of the divel, and not of God, they were not fetcht from Heaven, but from the depth of hell, and though he hath ſuch weapons as the word calls foreign, p. 17Eph. 6, 16. The fiery darts of the Divel, yet though he ſet all his infernall powers on worke, and imploy all his heads and hornes, all his ſtratagems and ſtrength, and joyne his ſerpentine ſubtilty with his Lyon-like power; yet the leaſt of God's little ones ſhall be ſaved from him, though the Dragon caſt Flouds out of his mouth after the woman, and the remnant of her ſeed, yet they ſhall have a hiding place provided. They have a Captain generall that is called foreign. The cheife Captain and Finiſher of their Faith, Heb. 12.2. Who, in that he himſelfe, hath ſuffered being tempted, h… is ble to ſuccour them that are tempted, Heb. 2.18. He puts into their hands the Sheild of Faith, which will quench all the fiery darts of the Devil, Eph. 6.16. And he prays that that ſaith may not fail, Luke 22.32. And hath ex abundanti, for their ſtrong conſolation, furniſhed them with a foreign, The whole Armour of God, and bids them be of good cheere, he hath overcome, And the Apoſtle being ſtrong in the Lord, and the power of his might, triumphs before Victory with an foreign, Rom. 8.37. We ſhall overcom through him that loved us. And this bondage we are ſaved from by this great Salvation.

p. 18… …ight here enumerate more particulars, …, Judgement, and Hell; for this great Salvation ſaves from the terrours of all theſe, and is a ſhelter againſt theſe driving ſtormes which ſwell up a raging Sea of wrath, to drown the whole world of the ungodly, but theſe will come in ſeaſonably among thoſe which follow, where we ſhall meet with them before we make a full diſpatch of this Reaſon.

4 To give you one generall, that may be comprehenſive of all particulars, that we need to ſpeak to. It ſaves from all evills: Now all evills have been well reduced into two rankes.

1 Mala culpae Evills of ſin.

2 Mala paenae Evills of puniſhment.

1. Salvation is from Sin, yea, and the beſt part of Salvation too; 'Twas this that gave unto Chriſt his ſaving name. Mat. 1.21, Thou ſhalt call his name Jeſus, for he ſhall ſave his, people from their ſinns. Salvation from wrath, which is done in Juſtification, is quiddam exterius, the work of Chriſt without us, who dyed for our ſinns, and roſe againe for our Juſtification, who did undergoe the curſe of the law in his paſſive obedience, and fullfilled the p. 19righteouſneſs of the law in his active obedience for the juſtification of ſinners; but Salvation from ſin, which is d ne in Sanctification, is quiddam interius, the work of Chriſt within us, who workes all our workes in us, as well as for us. See that pithy and pertinent treatiſe upon that forecited Scripture Mat. 1.21. entituled Salvation from ſin by Jeſus Chriſt, publiſhed not long ſince by a judicious and faithfull Brother of our Aſſociation, Mr. George Hopkins of Eveſham, where you may read to ſatisfaction upon that profitable ſubject, and ſave me the labour of enlarging upon it.

And as it is from ſin, ſo from all ſin that lies within the reach of repentance: There is a ſin indeed which the Scripture hath excepted, called the ſin unto death, and the ſin againſt the Holy Ghoſt, which is therefore impardonable, becauſe the ſinner is impenitent, and becauſe that ſin is alwayes twin'd with a totall, and finall apoſtacy; otherwiſe there is no ſin ſo great but may be pardoned, no ſinner ſo great but may be ſaved.

Firſt hear what teſtimony the old Teſtament gives unto the Salvation Covenant. Moſes is very large in dealing out the great pardons of the great God to great ſinns p. 20Exod. 34.6, 7. ſaying, he pardoneth iniquity, & tranſgreſſion, and ſin, as if he alluded to the three degrees of compariſon magna, majora, maxima peccata, performing to the full what that Scripture promiſes; Iſay 55.7. Let the wicked forſake his way, and the unrighteous man his thoughts, and turne unto the Lord, and he will have mercy upon him, and to our God for he will abundantly pardon, or according to the originall, he will multiply to pardon. The Prophet Ezekiel. 36.25. dotr particularize: I will pour clean water and ye ſhall be clean from your idols and from your filthyneſs will I clenſe you, though your ſinns were as great as idolatry againſt the firſt Table, or uncleanneſs againſt the ſecond (and we can hardly think of grea… yet upon returne to God they may be pardoned and purged. The Prophet Iſay, 1.18 goes yet further (if further may be) and makes mention of the pardon of Scarlet and Crimſon ſinns, i. e.) Sinns that are double dyed, dyed in graine, like thoſe colours aggravated with the moſt notorious of circumſtances, as bloody as murther (as Davids matter of Vriah, or as black as Hell, (as Manaſſes witchcraft, and familiarity with Evil ſpirits) yet upon Gods termes they may be forgiven.

Secondly and becauſe you ſhall have the p. 21evidence of this truth from the mouthes of the two witneſſes, the New Teſtament as well as Old, peruſe that place Mat. 12.31. That very verſe, that puts a barre to the Salvation of ſinners againſt the Holy Ghoſt; opens a wide doore of hope unto all beſides: All manner of ſin, and blaſphemy ſhall be forgiven unto men; but the blaſphemy againſt the Holy Ghoſt ſhall not be forgiven unto men.

Know further that Salvation from ſin (to give you the dimenſions of it) is,

1 Either from the Condemning power,

2. Or from the Conmmanding power of ſin, and in reſpect of both it deſerves the title of great Salvation.

1 Believers are ſaved by Chriſt from the condemning power of ſin: Rom. 8.1. The Apoſtle layes it downe as a moſt certaine concluſion reſulting by way of Argument from antecedent premiſes. Now then there is no condemnation to them that are in Chriſt Jeſus. Iohn. 3.16. They ſhall not periſh, Iohn. 10.28. They ſhall never periſh, and Iohn. 5.24. Shall not come into condemnation.

2 And they are freed from the commanding power of ſin: Sin doth not reigne in their mortall bodies, that they ſhould obey it in the luſt of it: They have given their members ſervants p. 22to righteousneſs unto holineſs, and though they ſometimes do the Evill which they would not, yet they have ſued out their divorce, and can ſay with the Apoſtle, their conſciences bearing them witneſs, It is no longer I, but ſin that dwelleth in me. They have put themſelves under the regency of Chriſt, and put up that petition daily in his name, Thy Kingdome come, deſiring that God and Chriſt by the holy ſpirit may bear rule in their hearts, and not ſin: and Thy will be done, wherein they deſire to be made willing to be ruled by his will, and not the luſts of the fleſh, and by this meanes, though ſin be not …j…cted from its inherency, yet it is dejected from its regency, and they are neither ſervants, nor ſlaves of ſin.

2 Salvation is from puniſhment, à malis poenae, as well as à malis culpae, from wrath as well as ſin; and this ſo great Salvation, that I fear too many do look upon it as the vna, vnica ſalus, that that comprehends the totality of Salvation, but having ſaid enough to und…ceive you in the antecedent branch of Salvation from ſin, it remaines that we diſcover this alſo to be a conſiderable part, though not the totum integrale, the All of this great Salvation. As all of tranſgreſſion p. 23is epitomiz'd, and ſummed up in Scripture in the terme of ſin, ſo is all of wrath and puniſhment in this terme of death, and therefore the Apoſtle briefly layes downe both Rom. 6.23. The wages of ſin is death; (i e.) All death is the wages of all and every ſin, ſo that ſin will find the ſinner ſuffering enough, death with all its appurtenances. 1 with all its forerunners, diſeaſes, aches paines &c. 2 With all its concomitants of tribulation, and anguiſh, deſperation and horrour, 3 and all its followers, death after death, fire and brimſtone which is the ſecond death. Revel. 21.8.

Let us diſtinguiſh of a threefold death which is the wages of ſin, and all will be plaine, when we have clear'd it that Salvation ſaves us from all the three. Death

1 Internall of the Soul.

2 Externall of the Body.

3 Eternall of the Body and Soul.

1 It ſaves from death internall, as Eph. 2.1. You hath he quickned, who were dead in treſpaſſes and ſinns. Iohn. 5.25. The time ſhall come, and now is when the dead ſhall hear the voice of the Son of God, and thoſe that hear ſhall live, and Iohn. 5.24. He that heareth my words, p. 24and beleiveth in him that ſent me hath everlaſting life, and ſhall not come into condemnation, but is paſſed from death to life, and Revel. 20.6. Bleſſed is he that hath his part in the firſt Reſurrection, on ſuch the ſecond death hath no power, which expoſitors do interpret of the reſurrection of the Soul from the death of ſin to the life of grace, as the ſecond reſurrection of the body from death to life immortall.

2. It ſaves from death externall, though not from the ſtroak of death, for its appointed unto all men once to die. Hebr. 9.27. Yet from the ſting of death, for bleſſed are the dead which die in the Lord Revel. 14.13. Paul tells us, if in this life only we had hope in Chriſt we were of all men the moſt miſerable. 1 Cor. 15.19. noting that the hope that we have in Chriſt for another life, is the beſt part of our hope, and that which maketh not aſhamed, and in order to this Solomon ſaith, the righteous hath hope in his death. Prov. 14.32. Though beleivers die, yet they are not kill'd with death as that deadly phraſe is Revel. 2.23. It is but their duſt that ſees corruption; Their head having kill'd death, Oh death I will be thy death, Hoſ. 13.14. nothing hinders but that on the account of that victory they may triumph as more p. 25than conquerors, and ſay with the Apoſtle. O death where is thy ſting, O grave where is thy victory? 1 Cor. 15.55.

3 It ſaves from death eternall. Iohn. 11.25, 26. He that beleiveth in me, though he were dead, yet ſhall he live, and whoſoever liveth and beleiveh in me ſhall not die for ever. Death is therefore call'd the King of feares, becauſe there is a more terrible death ſtands behind it; as the Apoſtle ſaith after death cometh the judgement, ſo we may ſay after judgement cometh the death: Obſerve but how the Apoſtle ſends out bold challenges, and even bids defiance to all adverſary power upon this very ſcore of being protected, and ſecured from the ſecond death. Rom. 8.33. Who ſhall condemn? What ſhall ſeparate? I am perſwaded that neither death, nor life &c. nor any other creature ſhall be able to ſeparate us from the love of God which is in Chriſt Jeſus. &c. Let all theſe be laid together that it ſaves us 1 From the wrath of God. 2 From the curſe of his Law. 3 From the tyranny of Satan. 4 From ſin both condemning and commanding, and then from puniſhment, death internall, externall, and eternall, and theſe make up a pregnant proof that Goſpel-Salvation is great Salvation from the ab hoc, the great evills it ſaves … from.

p. 262 Ad hoc. 2 Reaſon. It ſaves us to great happineſs, I meane that by this great Salvation we are advanced to great happineſs,

It were endles to handle all the particulars of that bleſſedneſs to which Salvation doth entitle us.

Moſes brings in that bleſſedneſs in huddles that is prepared for the children of obedience, and heyres of Salvation, Deut. 28. bleſſings of all ſorts, and ſizes, in every ſtate and condition.

David ſaith Pſal. 1.1. Bleſſedneſſes belong unto them, or as the originall doth more emphatically render it, ô beatitudines, oh the bleſsedneſſes that belong unto ſuch as he there deſcribes: and Pſal. 144.15. gives their bleſſedneſs a riſe above all other bleſſedneſs, yea, above all that can be ſpoken or conceived, yea, bleſſed are the people which have the Lord to be their God.

Paul ſaith, they begin in election and end in glorification, Rom. 8.30. Whom he did predeſtinate, them he called, and whom he called them he alſo juſtified and whom he juſtified, them he alſo glorified. In which words he ſets downe the priviledges of Gods ſaved ones.

p. 271. Before time. In predeſtination.

2. In time. In calling, and Juſtification.

3. After time. In Glorification.

Let us if we can run back to the beginning of eternity, end run forward to the end of it, and if we cannot (as we cannot) let us run to our witts end, and then cry out ô altitudo! ô profunditas! oh the length, and bredth, and height, and depth of the love of God, which paſſeth knowledge! The meaſure of Heaven is heaped up, and preſſed downe, and running over.

Yet though the excellencies of that Land of promiſe, which flowes with better bleſſings than milk and hony, cannot be told you, we ſhall not paſs it by ſo ſlenderly as to ſay no more of it, but ſhall do as thoſe faithfull ſpies, that were ſent to ſurvey the Land of Canaan, preſent you with a bunch or two, that you may have a taſt at leaſt of the fruits of the Land, though the full feaſt be reſerved till the time of our fruition.

1. Thoſe that are the heyres of this great Salvation are adopted into the family of Heaven, and received into the glorious liberty of the Sonns and Daughters of the Lord God Allmighty; which giving us union with Chriſt, gives us right alſo to all the priviledges of p. 28Communion, Juſtification, Reconciliation, adoption, Sanctification, and glory.

1. Juſtification, wherein of ungodly we are made righteous.

2. Reconciliation, wherein of enemies we are made freinds.

3. Adoption, wherein of aliens we are made Sonns.

4. Sanctification; wherein of Sinners we are made Saints.

5. Glorification, wherein of imperfect Saints, and ſuch as are ſanctified but in part, we are made perfect, grace being but glory begun, and glory nothing else but grace perfected.

2. Thoſe that are adopted into theſe priviledges are thereby entitled.

1. Unto the love of God the Father.

2. The grace of God the Son.

3. The Communion of God the Holy Ghoſt.

4. The protection of the Trinity.

5. The guardianſhip of Angells.

6. The comforts of an appeaſed conſcience.

7. The comfortable enjoyment of the things of this life.

8. The beleiving and hopefull expectation p. 29of the life that is to come.

Theſe are two bunches of the beatitudes that this great Salvation doth advance us to.

But the moſt excellent are behind, this great Salvation doth advance the heirs of it unto two Kingdoms at once.

1. The Kingdome of grace.

2. The Kingdome of glory.

1. We are ſaved to the ſtate or Kingdome of grace, we are brought into Jeruſalem the Holy, and led through it into Ieruſalem the happy; we are conducted through holyneſs into happineſs, and made to paſs through the porch of grace into the palace of glory.

1. Salvation beſtows upon us the firſt grace, Its therefore called a Creation, which we call regeneration, and this as well as the firſt creation is ex nihilo, the creating of grace where there was none before, If any be in Chriſt, ſaith the, Apoſtle, he is a new creature. 2 Cor. 5.17. and David prayes, create in me a clean heart, O God Pſal. 51.10. And the promiſe is, A new heart will I give you, and a new ſpirit will I put within you, and I will take away the stony heart that is your body, and I will give you an heart of fleſh. Ez. 36.26.

p. 302. It cauſes us to increaſe in grace, 1. By Addition, adding grace unto grace, and proceeding from vertue to vertue; obſerve the Apoſtles direction. 2. Pet. 1.5. giving all diligence adde unto faith vertue, and unto vertue knowledge, and unto knowledge temperance, and unto temperance patience, and unto patience godlineſs, and unto godlineſs brotherly kindneſs, and unto brotherly-kindneſs love, there is no grace that a gracious Soul would want.

2. By Multiplication, heaping grace upon grace, knowledge upon knowledge, faith upon faith, repentance upon repentance, obedience upon obedience, indeavouring to advance to higher degrees in grace, labouring that grace may not not only be in us, but that it may abound in us. 2 Pet. 1.8. As there is no grace for kind, ſo there is no degree of grace for meaſure that a gracious Soul would want.

3. And it doth not only prevent us with grace by giving us the firſt grace, and enabling us to will; and beſtow upon us the ſecond grace, by aſſiſting us with grace, and enabling us to do as well as to will, according to that ſaying, Nolentem praevenit deus ut velit, volentem ſubſequitur ne fruſtra velit, God prevents us with his grace to make willing, and God followes us with his grace to make able.

p. 31But it alſo keepes us in grace, Paul gloryed that he had kept the faith, which was by being kept in the faith, according to that of Peter, Yee are kept by the power of God through faith unto Salvation. 1. Pet. 1.5.

2. By this great Salvation we are ſaved to the Kingdome of glory, as well as to that of grace: Chriſt teacheth us to pray for both at once in that Petition, Thy Kingdome come, (1) let the Kingdome of ſin and Satan be domoliſhed in us, and others, and let thy Kingdome of grace come in the room of it, and let us and others be kept in it, and do thou alſo haſten the Kingdome of glory. David mentions both by way of promiſe Pſal. 84.11. The Lord will give grace and glory, and therefore he makes mention of both in his prayer, Lord guide me with thy counſell, and after that receive me to glory, which is as much as if he had ſaid, Lord lead me through thy Kingdome of grace into thy Kingdome of glory. Now as David ſaid of the Jeruſalem upon Earth, we may much more of the Heavenly Jeruſalem, Many excellent things are ſpoken of thee, thou City of God. We may more eaſily give you a Negative deſcription of it, by telling you what is not there, than a poſitive, by telling you what is there; yet take ſomwhat, though but a touch of both.

p. 321 Negatively,

1. There ſhall be no ſin, no unclean thing can enter into that Kingdome 1 Cor. 6.9. The Angells at the laſt day ſhall gather out of Chriſts mixt Kingdome, the Churchmilitant, all things that offend, and that worke iniquity, Mat. 13.41. that nothing but what is pure and undefiled may be gathered into the Church triumphant, the Kingdome of glory.

2. There ſhall be no labour that is called the reſt that remaines for the people of God. Earth was their place of labour and there was nothing elſe: though ſome be ſo ſtrong that they live to fourſcore years, yet is their ſtrength then but labour and ſorrow, labour and labour, labour upon labour, labour for the body, and labour for the Soul, but bleſſed are the dead that die in the Lord, even ſo ſaith the ſpirit that they reſt from their labours. Heaven is their reſting place, and there ſhall be nothing but reſt, reſt upon reſt, reſt from their body labours, and reſt from their ſoul-labour only, they ſhall be reſtles in the prayſes of their God, but that reſtlesneſs is the beſt part of heavens reſt, they ſhall not ceaſe in aſcribing praiſe and glory and honour and power and dominion and thankſgiving unto him that ſits upon the throne, & to the Lamb for ever and ever.

p. 333. There ſhall be no ſufferings; as they ſhall ceaſe from their labours, and all ſweat ſhall be wiped from their browes, ſo they ſhall reſt from their ſufferings, and all tears ſhall be wiped from their eyes: there ſhall be nothing of want and weakneſs there, no corruption, nothing of infirme nature, that which was ſowne in diſhonour, corruption, weakneſs, nature, ſhall be raiſed in honour, incorruption, power, and ſpirit 1. Cor. 15.42, 43, 44.

2 Poſitively.

1. There ſhall be fullneſs of joy, joy not capable of addition or augmentation, Chriſt told his diſciples that their joy ſhould be full. Iohn 15.11.

2. There ſhall be pleaſures for evermore, not only joy uncapable of augmentation, but pleaſures uncapable of diminution, and therefore our Saviour in the ſame breath that he told them their joy ſhould be full, he alſo promiſed them that their joy ſhould no man take from them, John. 16.22. All that the World could preſent them with, were but ſhells without kernels, a few mock-conſolations, which brought them much labour in geting, more care in keeping, and moſt ſorrow in loſing, ſuch things as they could not enjoy themſelves with them: In a word they were empty and p. 34tranſitory, but the joyes of Heaven are commended to us by 2 moſt lovely and contrary qualities. two They are full as oppoſite to the Worlds emptineſs. 2. They are laſting, everlaſting, and ſo oppoſed to the Worlds tranſitorineſs.

3. Gods ſaved-ones ſhall not only enjoy a Kingdome of prepared pleaſures, but they ſhall enjoy God with them: that they ſhall enjoy a Kingdome of prepared pleaſures, read Mat. 25.34. Come ye bleſſed children of my father, receive the Kingdome prepared for you, muſt not that be the confluence of all Beatitudes which hath taken up the love, and wiſedome of God in preparing them? And that they ſhall enjoy God with them read, 1 Theſ. 4.17. ſo ſhall we be for ever with the Lord, the Apoſtle deſired to be diſſolved and to be with Chriſt. Phil. 1.23. Its the miſery of unbeleevers upon earth that they are without Chriſt and without God in the World, Eph. 2.12. but it ſhall be the imcomparable happineſs of believers in Heaven, that they ſhall be gathered to Chriſt and to God their father, who ſit as cheiſe in that bleſſed Parliament, that tryumphant panegyricall Aſſemblie, Hebr. 12.22. Ye are come unto mount Sion, and to the City of the living God, the Heavenly Jeruſalem, and to p. 35an innumerable company of Angells, to the generall aſſembly and church of the firſt borne which are written in Heaven. and to God the judge of all, and to the ſpirits of juſt men made perfect, and to Jeſus the mediator of the new covenant, & to the blood of ſprinkling that ſpeaketh better things than that of Abel, and thus you have the ad hoc laid before you.

3 Per hoc. 3 Reaſon. It ſaves us by great means, It doth not only ſave from great evills, as you heard in the 1 Reaſon, and procure great benefits as is cleared in the 2 Reaſon, but it doth all by great meanes, as is now to be made good, and therefore in all theſe reſpects it may well paſs for great Salvation.

Now the meanes which bring about this great Salvation ſhall be referred to two heads.

1 To God.

2 To thoſe things that he uſeth as inſtruments to this ſaving work.

1. Thoſe that refer to God may be divided into 3 rankes, as the Godhead is diſtinguiſhed into 3 perſons; for as the faciamus hominem Gen. 1.26. noted that the whole Godhead was taken up in mans creation, ſo was the whole Godhead imployd about this great Salvation: conceive it thus.

p. 361. The wiſdom and love of God the Father.

2. The ſufferings and Righteouſneſſe of God the Son.

3. The revelation and application of God the Holy Ghoſt.

1 To begin with the Father. No wiſdome but his could have found out a way, and no love but his could have contrived ſuch a way.

1 No wiſedome but his could have found out a way, God at the firſt created man after his own likeneſs, in righteousneſs and perfect holineſs, placed him in Paradiſe, the glory of the World, gave him a perfect Law, that by doing it he might live, gave him ſerenity of knowledge to underſtand his will, and readineſs of will to do it: In breife he had a poſſe non mori, though he were left mutable, yet no neceſſity o… …alling was laid upon him, he was left to his own freedome, either to ſtand o… fall, … to good is now but a dreame, but then it was a priviledge, had it been improved rightly▪ But …am by tranſgreſſion falling, and being a … perſon, and the worlds repreſentative, drew all manking with him. And all …, being under the curſe of that Co… to the everlaſting de…ertion p. 37of the Worlds Creator, the matter of Salvation was utterly at a loſs, Man could not ſave himſelfe, neither could Angells help him, ſo that as to men and Angells that worke muſt be let alone for ever.

Now in this deſperate and hopeles ſtate, it pleaſed the Eternall Wiſdome to find out an expedient, and the offended Creatour provided a Redeemer, whereas he had but one Son▪ his only begotten, and only beloved, that thought it no robbery to be equall with himſelfe, he muſt be ſent out of his own boſome, and the Eternall word muſt be made fleſh, that being God and man in unity of perſon, he might undergo the wrath of God for man, and might reconcile God to man, and man to God. This was that foreign which the Apoſtle ſpeaks of 1. Tim. 3.16. Great is the myſtery of godlines, &c. This might well be the aſtoniſhment of men and Angells, the Angells being left remediles without hope of a Redeemer, that for us men and for our Salvation, the Son of God ſhould be incarnate and made man, … altitudo! ô profunditas! oh the unſearchableneſs of Gods wiſdome! This was the fullneſs of love, that was manifeſted in the fullneſs of time, This is the myſtery that the Angells deſire to prie into 1 Pet. 1.12. Which was tipified by the p. 38Cherubims placed upon the mercy-ſeat, looking downe into the Propitiatory, and in regard the foundation of mans Salvation was laid in ſuch great, and deep wiſdome, it may be rightly called great Salvation.

2 And Gods love in this, was no leſs wonderfull than his wiſdome, and the mercy of Redemption, may well be ſaid to equall, if not exceed the power of creation, The Apoſtle offers at an expreſſion of this love when he ſaith, Deus ſic delexit &c. God ſo loved the World Iohn. 3.16. But it was ſo that the tongne of man is not able to expreſs, nor the heart of man able to conceive; It overrunns all the degrees of Compariſon, and hath no paralell; for a Man to give a Son to die to ſave a friend, were a favour to be admired, but for God to give his only Son, to ſave his enemies, for him to become man, a ſervant, a ſcorne of men, and the outcaſt of the people, that we who deſerved to be reprobated, and outcaſts, and caſtawayes, might receive the adoption of Sonns, this infinitly over reacheth the topp of any created underſtanding: well might the Apoſtle ſay God is love, 1 Iohn 4.16. For had not the great God been ſo turned into the very abſtract of love, that all his wayes had been mercy, the Son of God had never become man p. 39upon ſuch an accompt, well doth he deſerve to be ſtiled Pater miſericordiarum, & deus omnium conſolationum 2 Cor. 1.3. And this great love, being twin'd with ſuch great wiſedome in God the Father, in order to our Salvation, may well denominate it great Salvation.

2 Come we in the ſecond place to the ſecond perſon God the Son, and let us ſee what he did contribute towards this great Salvation: and the ſumme totall of his account may be caſt up in.

1. His active. Obedience.

2. His paſſive. Obedience.

1 He did all that man ſhould have done in his active obedience; and therefore was his name called the Lord our RIGHTEOUSNESS Jer. 33.16. Capitall Letters to note out the greatneſs of this Salvation. The Apoſtle ſaith more 1 Cor. 1.30. He is made wiſedome, righteousneſs, and ſanctification, and redemption, which is but a paraphraſe upon his threefold office.

1 He is our wiſedome in his propheticall office.

2. He is our Righteousneſs & ſanctification in his prieſtly.

p. 403. He is our Redemption in his Kingly office.

He lived a moſt righteous and holy life, and there was no guile found in him, he carryed himſelfe as a moſt innocent and harmleſs Lamb, in the midſt of a crooked, and perverſe generation.

2. He ſuffered all that man ſhould have ſuffered in his paſſive obedience, herefore the Apoſtle ſaith Gal. 4.4. That he was made under the law.

1. By fullfilling the righteousneſs of the law.

2. By undergoing the curſe of the law.

After he had like a man of ſorrowes run through a dolorous, and m…ſerable life, he did undergo a moſt ſhamefull and curſed death. Phil. 2.8. Being found in faſhion as a man, he humbled himſelf, and became obedient to death, even the death of the Croſſe, which prompted the Apoſtle Peter to ſay 1 Pet. 1.18. Ye were not redeamed with corruptible things as gold and ſilver, but with the precious blood of Chriſt, as of a Lamb without blemliſh, and without ſpot, now if we look back p. 41upon the great righteousneſs, and ſufferings of God the Son, which were ingredient into our Salvation, we need not doubt to call it great Salvation.

3 In the third place we come to the third perſon, and to ſhew what proceeds from that perſon (that proceeds from the Father and the Son) towards this great Salvation, and that is,

1 The Revelation of the ſpirit, It is the ſpirit of God that hath brought Salvation to light through the Goſpel.

The word is but the letter, the ſpirit is the inditer and penman of it, all Scripture being given by divine inſpiration 2. Tim. 3.16. And therefore as it is called the ſword of the ſpirit, ſo it may be called the word of the ſpirit. Its true that men were the penmen of Scripture, or rather the penns in the hand of a ready writer, as the Apoſtle ſaid he was Gods pen to write Gods Epiſtle in the fleſhly tables of the hearts of the Corinthians, 2. Cor. 3.2, 3. And therefore its ſaid that no propheſy of Scripture is of any private interpretation, but holy men of God wrote as they were moved by the Holy Ghoſt. 2. Pet. 1.21. And in the beginning of this Epiſtle to the Hebrews. The writer of it ſaith, God at ſundry times, and in diverſe manners p. 42ſpake to our fathers by his ſervants the prophets, &c. but eſpecially take notice of the verſe that follows my text. How ſhall we eſcape if we neglect ſo great Salvation, which at firſt began to be ſpoken by the Lord, and was confirmed unto us by them that hear him? God alſo bearing them witneſs both with ſignes, and wonders, and diverſe miracles, and gifts of the Holy Ghoſt, according to his own will: it was the Holy Ghoſt that ſealed up the truth of the Goſpel by diverſe miracles.

The Apoſtle therefore calleth the ſpirit the great Teacher. 1 Ioh. 2.27. Ye need not that any man teach you but as the ſame anointing teacheth you all things, 1. Ioh. 2.27. And the ſpirit is ſaid to reveale that in the word to the ſpirituall man, which the word without the ſpirit cannot make the naturall man to underſtand, 1 Cor, 2.9, 10. Eye hath not ſeen, nor care heard, neither hath entred into the heart of man, the things which God hath prepared for them that love him. But God hath revealed them unto us by his ſpirit, for the ſpirit ſearcheth all things even the deep things of God, And the Apoſtle prayes that God would come in with the ſpirit of wiſedome upon the word of wiſedome, and with the ſpirit of revelation upon the word of revelation, to his Epheſians; Eph. 1, 17.

p. 432 The Application of the ſpirit. As this Salvation is from the ſpirits revelation, ſo hath it its efficacy from the ſpirits application. Its the ſpirit that muſt bring our hearts to the word, as well as the word to our hearts, that muſt ſpeak us through, and ſay to our blind eyes, deafe eares, and dead hearts be opened, ſee, and hear, and underſtand, and be converted, and he healed, Its the ſpirit that muſt perſwade us to recieve, entertaine, and embrace Chriſt, that muſt ſay to our underſtandings, and wills, and hearts, lift up your heads O ye gates, and be ye opened ye everlaſting dores, that the King of glory may enter in, when the dead letter of the word, and a dead heart meet, there can be but dead worke, till the ſpirit of life, that free wind that blowes where it liſts, do blow through that word upon the Soul, that ſpirit that indited the word can make it the ſavour of life, and that ſpirit that formed the heart, and ſearcheth the heart, can ſay unto dead hearts live. In this reſpect it is that we are ſaid to be drawne to Chriſt Iohn. 6.44. and to be made beleevers by the exceeding greatneſs of his power, and according to the working of his mighty power, Eph. 1.19. Now in that the Goſpel needed ſo glorious a revelation and ſo powerfull an application, and both by p. 44the ſpirit, our Salvation wrought by it muſt be confeſſed to be great Salvation.

3. Next we come to things in ſubordination, that do ſubſerve under God in Trinity, towards this great Salvation, and here I might enter upon a large field of matter, but for brevites ſake, I ſhall only point out the hid treaſures, that ſo knowing where they lie, you may digg after them.

And the things whoſe inſtrumentality, the great God of our Salvation uſes, towards the effecting of this great Salvation, may be laid before us in two paires.

1. The Firſt pair is

1. graces.

2. duties.

2. The Second pair is.

1. ordinances.

2. providences.

I thus joyne them together, becauſe God joyneth them together.

1. Grace, and duty: grace being the principle of duty, and duty being but the acting of grace.

2. Ordinances, and providences, which uſually go hand in hand, for our converſion, aedification, and Salvation.

1. We begin with grace: The word ſaith Titus. 2.12. The grace of God which bringeth p. 45Salvation teacheth us to deny ungodlineſs and worldly luſts, and to live holily, juſtly, and ſoberly in this preſent World: where the Apoſtle teacheth us that it is grace that makes us to abound in duty, and therefore to that end that we may abound in the worke of the Lord, which the Apoſtle preſſes, 1. Cor. 15. ult, we are taught by the Apoſtle Peter, to abound in grace, 2. Pet. 1.5, 6, 7, 8. giving all dilligence adde unto your faith &c. and then it follows, If theſe things be in you and abound, they make you that you ſhall neither be barren, nor unfruitfull in the knowledge of our Lord Jeſus Chriſt. Note the graces of faith, vertue, knowledge, temperance, patience, godlineſs, brotherly kindneſs, love, muſt not only be in us, but they muſt abound in us, in order to this great Salvation. And the fruits of the ſpirit, that the heyres of Salvation muſt indeavour to abound in, are laid downe in another cluſter Gal. 5.22, 23. The fruits of the ſpirit are love, joy, peace, long-ſuffering, gentleneſs, goodneſs, faith, meekneſs, temperance, theſe, and all the reſt of the traine of heavenly graces do accompany Salvation, and it muſt needes be great Salvation that is ſo greatly graced,

2. Dutie is the next, wherein (as you heard before) they muſt no leſs abound, than they p. 46muſt in grace. The Apoſtles exhortation is 1. Cor. 15. ult. My bretheren be ye ſtedfaſt, and unmovable, alwayes abounding in the worke of the Lord, for as much as you know that your labour is not in vaine in the Lord. And it was not only his precept but his practiſe to, he did not like the Scribes and Phariſes bind heavy burdens to lay upon others ſhoulders, but he taught them by his own example to bear them too: Phil. 3.13, 14. This one thing I do, forgetting thoſe things which are behind, and reaching forth unto the things that are before I preſs towards the marke, for the price of the high calling of God in Chriſt Jeſus, whereupon one of the Fathers call'd him inſatiabilis dei cultor, an unſatisfied, greedy worſhipper of the Lord Jeſus. Gods workmen ſhould be the beſt, and good workmen can never want worke, did not our God lay enough upon them, in the duties of holineſs, righteousneſs, and ſobriety, which is the Epitome of the morall Law. Did not Chriſt lay enough upon them in charging them to keep his Commandemeuts out of love, and that their faith work by love, which is the Epitome both of Law and Goſpel. Their own deceitfull hearts will find them enough, The alluring world, the enticing fleſh, and ſuggeſting devill will afford them but a little breathing, p. 47redit labor actus in Orbem, their worke is never at an end, till death give them a quietus eſt bleſſed are the dead which die in the Lord, even ſo ſaith the Spirit, that they reſt from their labours. Rev. 14.13. What betwixt reading, and hearing, and ſtudying, and meditating, and praying, and mourning, and ſearching and watching, and praiſing and all thoſe laborious and painfull duties that are of abſolute neceſſity in order to the attainment of this great Salvation, it is plentifully atteſted to be great Salvation.

3. Next for Ordinances, what tendency have all theſe, but the furtherance of this Salvation? The word that Converting, and edifying ordinance is it not the word of life and Salvation: May I not ſay unto you. Men and brethren children of the generation of Abraham, and whoſoever among you feareth God, to you is the word of this Salvation ſent, Is not the goſpell our Law of life, and the law our rule of life, leading to this Salvation? doth not Evangelicall grace fit us for legall duty? Conſult that Scripture Tit. 2.12. and you ſhall find it ſo. And for the ſealing ordinances of Baptiſme and the Supper, their tendency can be no other, but as ſeales to a deed to the ſuremaking of this Salvation The Miniſtry we may p. 48ſay of it as the word doth of the Sabboth, that it was made for man, and therefore its reckoned to the Churches charter. 1 Cor. 3.22. All things are yours, whether Paul, or Apollo, or Cephus &c. And the Apoſtle to the Epheſ. ſpeaking of the extraordinary Miniſtry of Prophets, Evangeliſts, and Apoſtles, and the ordinary of paſtors, & teachers, tells us that it was for the perfecting of the Saints, for the worke of the miniſtry for the edifying of the body of Chriſt, till we all come in the unity of faith, and of the knowledg of the Son of God, unto a perfect man, unto the meaſure of the ſtature of the fullneſs of Chriſt. Eph. 4.12, 13. Wherefore hath God given us his Sabboth, but that we ſhould make it our delight, if Salvation be our delight? wherefore hath he appointed the ordinance of prayer as a Catholicon, as univerſall food, and Phiſick for our Soules, as neceſſary as our daily bread, and daily pardon, as the fourth and fift Petition of the Lords prayer note; yea, the very diſcipline of the Church, Chriſtian reprooſes, and rebukes, and excommunication it ſelfe aimes at the reformation of the unruly, & at the deſtruction of the fleſh that the ſpirit may be ſaved in the day of the Lord.

4. Laſtly for Providences, how ſtrangely doth God worke for the heires of Salvation, p. 49though the word be the ordinary means for the converſion of a ſinner, yet how ordinarily is ſome afflictive providence ſingled out to ſet it home, to weane unbelevers and ſuch as ſtick at a halfe converſion, like a child in the birth, and to make them more then all-moſt Chriſtians, when ſouls do hang in aequilibrio, and do as it were halt betwixt God and the world, or fleſh, its uſually ſome pinching affliction that turnes the ſcales, and cauſes the ſinner to turne his heart, and feet unto Gods teſtimonies: Thoſe that keep Catalogues of providences, can draw out choice of experiences out of their full quivers: They can tell you with David who delivered them out of the paw of the Lion and Bear. 1 Sam. 17.37. and can with Paul record unto Gods glory, he hath delivered, and doth deliver, in whom we truſt that he will alſo yet deliver. 2 Cor. 2.10. Cannot Gods people tell you when they were dead and he put life into them, as the prodigalls Father ſaid of his Son, ſo can they ſay of their ſoules, this my ſoul was dead and is alive againe, he was loſt, and is found, Cannot they tell when they were aſleep and he awaked them, when they were in deepes and he ſuccoured them, when they were ruſhing upon ſin like a horſe p. 50into the battle, and he withheld them, as he did David from hurting Nabal, by the providence of Abigal, yea, they can record thankfully the very ordinances, and providences wherein God appeared to them It, were endleſs to enumerate all, let experient Chriſtians ſupply the reſt out of their own ſtore, while weaker Chriſtians do make uſe of thoſe weake helpes to further their underſtandings in comprehending this truth. And now being come to the uttermoſt of their reaſon, let us look back and gather up the ſeverall branches into one bundle, which we need not doubt to call the bundle of life, in which all ſaved ſoules are bound up.

1 The wiſedome, and love of God the Father, who is the God of our Salvation.

2 The ſufferings, and righteouſneſs of God the Son, who is the Author, and finiſher of our Salvation.

3 The revelation, and application of the ſpirit, who is the furtherer of our Salvation.

4 Graces, and duties, which bear the name of ſaving graces, and ſaving duties.

5 Ordinances and Providences, which are all things that do accompany Salvation.

And none of theſe can be left out, but our Salvation will miſcarry, they are all of abſolute p. 51neceſſity, and for all theſe, goſpel Salvation muſt be confeſſed to be great Salvation, and a mighty engine, that is carried with ſo many, and mighty wheels.

1 USE

Shall be of Conſideration, wherein I ſhall commend unto your ſerious conſideration this Salvation, with its dimenſions, as great, and ſo great Salvation; ſo that you are to hear,

1 What it is.

2 How great it is.

What it is, take in this ſhort account, which containes the ſubſtance of all that goes before, Its the dear purchaſe of our Soveraigne Lord Redeemer freely beſtowed upon Gods elect, whereby they are by a ſtrong hand, and mighty meanes, freed from ſin, and eternall miſery, and advanced to grace, and everlaſting happineſs. You may read a breviary of it Iohn. 3.16. God ſo loved the World, that he gave his only bogotten Son, that whoſoever beleiveth in him might not periſh, but have everlaſting life. Its this Salvation that denominates the Goſpel p. 52to be glad tidings, for can there be gladder tidings then life from the dead, then eternall life from eternall death? judge how ſweet a pardon would be to a condemned malefactor, when he were at the place of execution, and there you have a ſhadow of it.

2 But how great it is, I cannot tell you, this I can tell you, that it is ſo great that words cannot reach it, neither can our dull intellects comprehend it: we read that the love that ſaves us, hath the largeſt dimenſions of length, and bredth, and heigth, and depth, Eph. 3.18, 19. But in the ſame breath we alſo read that it paſſeth knowledge, and to be filled with it is to be filled with the fullneſſe of God: This Salvation muſt have the ſame dimenſions, and they muſt be as exactly fitted to each other as the arke and mercy-ſeat, you have already heard of the depth of it, in the evills that it ſaves us from, which are as deep as the nethermoſt hell; You have alſo heard of the heigth of it, in the happineſs that it advances unto, which is a happineſs as high as the third Heaven. The bredth of it you have alſo meaſured unto you, in the fullneſs of excellent meanes that conduce to the accompliſhment of it. The length of it remaines only to be ſupplyed, and the Scripture is ſo full of that, that you may p. 53even run and read it, that this great Salvation hath no ſhorter date for its durance, than Aeternity, thoſe that are ſaved are ſaved for ever and ever.

Or to help our ſelves herein by ſpeaking after the manner of men.

1 Men ſet great eſteeme by that which is the gift of ſome great friend, and ſuch is this Salvation that we are ſpeaking of, we are not ſaved by our merit, it is the gift of God; The gift of God is eternal life through Jeſus Chriſt our Lord, Rom. 6. ult. Fear not little flock, ſaith the purchaſer of this great ſalvation, for it is your Fathers good pleaſure to give you the Kingdome, Luke 12.32. Yea ſalvation and Saviour and all are the gift of God the Father, Unto us a Son is given, Iſai 9.6. And God ſo loved the world that he gave his onelyonly bogotten. Son, &c. Joh. 3.16.

2 Men count that great, that hath been purchaſed at a dear rate, and ſuch is this Salvation, leſs than the precious blood of Chriſt could never have purchaſed it, we were not redeemed with corruptible things as gold and ſilver, &c. 1 Pet. 1.18.

3 Men count that great that is hardly gained, and ſuch is this great Salvation. The righteous are ſ…rſly ſaved (i. e.) At a hard hand, and p. 54with much ado 1 Pet. 4.18. And we are commanded to ſtrive to enter in at the ſtreight gate, Luke. 13.24. And to offer violence to the Kingdome of Heaven, Mat. 11, 12. And to give all diligence to make our calling and election ſure, 2 Pet. 1.5.

4 Men count him great that hath a great retinue, that is a great king, that hath amultitude of ſubjects, & if we do but look back and recount the multitude of evills that we are ſaved from, and the riches of grace, and glory that we are advanced to, and the multitude of excellent meanes by which both are brought to paſs, Salvation may alſo paſs for great upon that account

2 USE

Shall be a Proclamation to all that are willing to come in and challenge their part in this great Salvation, Chriſt hath made a full purchaſe of it, and he is a mighty Saviour, able to ſave to the uttermoſt all that do come unto the Father by him. God is a free beſtower of it, he expects not that we ſhould bring any thing with us, but a ſenſe of our own blindneſs, nakedneſs, nothingneſs, a ſenſe of our own want of this great Salvation. He is no reſpecter of p. 55perſons, he accepts none for his goodneſs, nor excludes any for his badneſs, provided that they will come in, and accept of it upon the tearmes it is offered: obſerve and ſtudy thoſe ſweeteſt invitations, one in the old Teſtament, the other in the new. Iſay. 55.1, 2. Ho, every one that thirſteth come ye to the waters, and he that hath no money; Come ye, buy & cate, yea, come buy wine and milk without money, and without price; wherefore do ye ſpend money for that which is not bread, and your labour for that which ſatisfieth not, hearken diligently unto me and eate ye that which is good, & let your ſoul delight it ſelfe in fatneſs. Revel. 22.17. The ſpirit & the bride ſay come, & let him that heareth ſay come, and let him that is athirſt come, and whoſoever will, let him take of the water of life freely. O who can but admire at theſe gracious words, if we do but alſo take into conſideration thoſe moving expoſtulations, which we find in the word. As I live, ſaith the Lord, I have no pleaſure in the death of a ſinner, turne ye, turne ye, why will ye die, O houſe of Iſrael, Ezek. 18.31. How often would &. Mat. 32.37. My very text hath the force of a moſt vehement expoſtulation, how ſhall we eſcape &c. how ſhall we anſwer it to God, that we thus ſlight his mercy, and undervalue his Son, and deſtroy p. 56our owne Soules and refuſe our owne mercies O let not any be guilty of ſuch bedlam madneſs, to exclude themſelves, when God excludes them not, when God throws open his door of mercy to all comers, what reaſon have poor, loſt, undone ſinners to barr it againſt themſelves. I may write a Noverint univerſi upon this Proclamation, Be it known unto all the World, that this Salvation, as great as it is (and it is greater than words or thoughts can reach unto) yea and the great Saviour to boote, with all their riches, are freely offered unto us poor, wretched, worthleſs wormes, upon no other, or higher condition than our thankfull, willing acceptation of them, Iohn. 1.12. As many as received him, to them gave he power (i.e.) priviledge to become the Sonns of God, even to them which believe on his name. Oh that our everlaſting doors might now flie open to give entertainment to this King of glory! Oh that our underſtandings, and wills could now cloſe with the truth, and goodneſs of this great Salvation, that we may with one accord take up that ſaying of the Apoſtle, 1 Tim. 1.15. This is a true and faithfull ſaying, and worthy of all acceptation that Ieſus Chriſt came into the world to ſave ſinners.

p. 57THIRD USE

3 Uſe Serves to reprove the madneſs of the neglecters, or refuſers of this great Salvation; ſince it is ſo great ſalvation, and offered on ſuch eaſie terms, ſurely the folly and madneſs of ſuch as are regardleſs of it is exceeding great, and this is the more aggravated, and made out of meaſure ſinfull, by taking into conſideration, what toys and trifles are prized, and ſet by, while ſalvation is neglected; the Devil, World, and the Fleſh ſhall be ſerved, while Father, Son, and Holy Ghoſt are baſely neglected, mens profits, pleaſures, and honours, the periſhing vanities of a tranſitory world ſhall be ſought after with uttermoſt dilligence, while more durable profits, and laſting pleaſures, and everlaſting honours are made no account of.

The body, and luſt, and ſinne ſhall be ſatiſfied, when the ſoul, and grace, and glory, are laid aſide as not worth the minding, we are ready to condemne Adam of monſtrous madneſs, that would looſs Paradiſe for an apple, and to cry out upon Eſau as the foole of all fooles, that would exchange his birthright for a meſs of pottage, and the p. 58very name of Judas the traitor in graine ſtinkes like rotteneſs, that would ſell his maſter for thirty pence; but ſurely the World is full of ſuch fooles, and madmen, and monſters. Thoſe that will pleaſe their appetite with Adam, though they loſe an Heavenly Paradiſe for ſo doing. Thoſe that will ſatisfy their craving fleſh with Eſau, though they loſe the glorious I berty of Gods Sonns, and forfeit all the priviledges of the new birth-right. Thoſe that will have Balaams wages, the wages of iniquity with curied Judas, though they loſe Soul, and Saviour, and Salvation and all: If we do but look abroad in the World, and take a view of the lives and behaviour of men and women; old and young, high and low, rich and poor, one with another; We ſhall ſee that the multitude is like that heard of Swine, poſſeſſed of the Legion, running headlong to their own damnation, Ambition carries away thouſands, voluptuousneſs ten thouſands, worldly-mindedneſs hundreds of thouſands, ſo that Millions are viſibly in a periſhing condition, wickedneſs recting the wicked man to his teeth … as Daved ſaith) that there is no fear of God before his eyes, and the abounding of iniquity makes proclamation, that notwithſtanding ſuch great p. 59Salvation be brought to light, yet there are but few that ſhall be ſaved; Hell hath enlarged herſelfe without meaſure, and all the pompe, and all multitude of ſecure, and careleſs, and ſenſeleſs ſinners ſhall fall into it. This, oh this is the condemnation that is come into the world, that light is come into the world, and men love darkneſs more than light, that a Saviour is come into the world, and men will not come unto this Saviour, that there ſhould be a proclamation of ſo great Salvation, and men will not leave their ſinns, and cloſe with God through Chriſt that they may be ſaved, yet let us take a further ſurvey, for as yet we have but ſtirr'd in the ſtinke of common ſinners, thoſe that give up themſelves to ſerve the Divell by a ſenſuall ſerving the fleſh, and worldly mindedneſs, theſe do turne their backs upon God, and do in their actions profeſs againſt the dominion of Chriſt, that they will not have him …o reigne over them; let us look towards them, that ſeeme to look towards Heaven, and obſerve diligently what we can find there.

1 Are not many of them meerly civiliz'd, and no more, though they will not wallow like Swine in the mire, yet they are not carefull to keep clean their garments, nor to keep p. 60themſelves unſpotted from the world, though they will not tear Gods Name by Ruffianlike oathes, yet they will pawae their faith and troth for ſmall matters.

2 Some that advance higher than meere Civility, yet make a ſtand at formality, and take up with a forme of Godlineſs ſhort of the power of it, knowledge, and grace they would have, and duty they will do, but it is but ſome knowledge, and ſome grace, and ſome duty, that its an eaſy concluſion that they deſire it rather to ſave their credit than their Soules, that they may be in eſteem with men, rather than in favour with God, but our Saviour hath ſaid enough to daſh all this, Matt. 5.20. Except your righteousneſs exceed the righteousneſs of the Scribes who had but a forme of knowledge and Phariſes (who had but a forme of Godlineſs) ye cannot enter into the Kingdome of Heaven, and Luke 8.18. From him thah hath not, from him ſhall be taken away, even all that he ſeemeth to have

3 Many do ſtick in halfe coverſions like a child in the birth, and there is not ſtrength to bring forth, like that man in the Goſpel that ſtarted aſide like a broken bow at a forſake all, and choſe rather to forſake Chriſt, then to p. 61forgo his wealth. Herod heard John Baptiſt gladly in many things, but would not part with his Herodias, and all ſuch as theſe are but like Agrippa allmoſt perſwaded to become Chriſtians; but if they come not up to Pauls meaſure, alltogether ſuch as he, true Iſraelites indeed, ſuch in whom there is no guile, they are but Godleſs, and Chriſtleſs, and Spiritleſs, and graceleſs Soules, and will be reckoned in the number of the neglecters of this great Salvation.

How ſhould the ſervants of the Lord, that have his ſpirit dwelling in their hearts, and have the fear of the Lord before their eyes, knowing the terror of the Lord, againſt all ſuch as are out of Chriſt, and out of Covenant, how ſhould they pitty theſe poor Soules, and intreat, and beſeech them to pitty their own Soules, and to come in, and be reconciled to God, and to be willing to embrace the things that belong to their Salvation before they ſhall he hidden from their eyes. And if they continue refuſers ſtill, how ſhould we ply the throne of grace with our earneſt intreaties, that God would forgive them who know not what they do, that he would take away their hearts of ſtone and give them hearts of fleſh.

That he would deliver them up unto Satan p. 62for their Salvation, not for their damnations, I meane that he would caſt them into an Hell of conſcience, and plead with them there, and cauſe them to ſee, and feel themſelves to be the veſſells of ſin, and bondſlaves of Satan, that they may ſpend the remainder of their few and evill dayes in mourning, that their fleſh, and body of ſin may be deſtryed, and their Spirits may be ſaved in the day of the Lord.

And to help forward this work, if God will, before I paſs from this uſe afford your attention, while I expoſtulate the caſe with ſtubborne ſinners on their Soules behalfe, that they may be ſnatcht as brands out of the fire, and pull'd out of the paw of the Lion rampant that ſeekes to devour them, if they be not ſuch deafe Adders as refuſe to hear the voice of the Charmer, charme he never ſo wiſely.

I will not aske them whether grace and glory be of no reckoning with them, which Salvation doth advance unto, as you have heard in the ſecond reaſon. I will not ask them if the wiſdome and love of God the Father, the ſufferings and righteousneſs of God the Son, the grace and communion of the ſpirit be of no account, If graces, and duties, ordinances and providences are nothing ſet by, its a common p. 63thing with thoſe whoſe eyes the God of this World hath blinded, and with ſuch as are wedded to world, and enſlaved to the fleſh to overlook all theſe as if they were not worth the looking after.

But can they dwell with the devouring fire, or can they indure everlaſting burnings? Can the conflict with the wrath of God, which is a devouring fire burning to the bottome of Hell? dare they provoke the Lord to jealouſy, oh fooliſh people and unwiſe? Ah tis a fearfull thing to fall into the ſin revenging hands of the living God. Can they undergo the curſe of that fiery Law that was given with thunder, and lightning, and the ſound of the trumpet, or indure the appearing of the Lord Jeſus when he ſhall be revealed from Heaven with his mighty Angells, and in flaming fire to render vengeance to them that know not God, and obey not the Goſpel of our Lord Jeſus Chriſt, who ſhall be puniſhed with everlaſting deſtruction from the preſence of the Lord, and the glory of his power? Can they grapple with the ſtrong man armed without a ſtronger then he to their ſecond? How will they withſtand their ſinns when they ſhall be gathered together in a generall muſter, and ſet in battle arey in a moſt formidable army, and armed p. 64with the teeth of Dragons, and ſtings of Scorpions, to kill their Bodies and Souls in Hell, When the numberleſs number of their notorious provocations ſhall breake in furiouſly like a Sea of Billows, to drive away the wicked in his wickedneſs, and another ſea of wrath ſhall be tumbling in after it: When evills unrepented of, like a kennel of Hellhounds, ſhall hunt the wicked perſons to deſtruction, When God ſhall be ſo ſevere to obſerve eueryevery thing that is done amiſſe, and ſhall ſet in order before us the things that we have done, how ſhall we then anſwer to one of a Thouſand? Can you give battle to the King of feares, or ſecure yourſelves from a heartquake when death hangs out his black colours and gives you an alarme? will not your hearts then die like a ſtone, or fall aſunder in your breſts like drops or water when your conſciences are clamorous, and ſpeak bitter things againſt you, will not Belſhazzers palſy ſeize upon your joints? and when you think of that judgement that follows death, that fire and brimſtone which is the ſecond death, will not this make you with Foelix to quake and tremple? Oh do but forethinke with yourſelves that you ſhall be as unable to ſtand in the day of the Lords wrath as chaff to ſtand before p. 65a whirlewinde or ſtubble before a conſuming fire. O conſider this you that forget God leaſt ye be torn in peices, and there be none to deliver you.

4 USE

Is of Conſolation to all ſuch as have cordially cloſed with this great Salvation; As the refuſers of it deſerve to be ſtigmatiz'd for notorious fooles, for ſo wiſe Solomon declaims againſt them, Prov. 1.22. How long, ye ſimple ones, will ye love ſimplicity, and the ſcorners delight in their ſcorning, and fooles hate knowledge? So ſuch as thankfully accept, and embrace this great Salvation, deſerve the reputation of the wiſeſt of men; no foole to the willfull ſinner, and no wiſedome comparable to that that makes wiſe unto Salvation. How was Timothy renowned, and his fame rings as far as the Goſpel is preached for ſearching the ſcripture, which were able to make him wiſe unto Salvation. 2 Tim 3.15. To be wiſe unto Salvation is to be wiſe indeed, all wiſedome that comes ſhort of this leaves the poſſeſſors of it ſhort of the beginning of wiſedome; To be wiſe for the world, and wiſe after the fleſh is in Gods eſteem to be but fooles, p. 66and rather a barr to keep men out of Heaven, than a door to let them in, and therefore our firſt leſſon is ſelfe-deniall, which conſiſts in a denyall of our witts, as well as a denyall of our wills, and of our worth, which the Apoſtle hints when he ſaith, If any man will be wiſe, let him become a foole that he may be wiſe.

As the wiſedome of God is fooliſheſneſs with the world, and God ſaves men by the fooliſhneſs of preaching. 1 Cor. 1.21. So the wiſedome of the world is fooliſhneſs with God. foreign. Rom. 8.7. The wiſedome of the fleſh is enmity with God. To be wiſe to do wickedly is the moſt fooliſh of all wiſedome, are not they without underſtanding that worke wickedneſs? Pſ. 14.4. This wiſedome is not from above, but carnall, ſenſuall, and diveliſh. To be wiſe according to art in Phiſicks, Ethicks, Politicks, Oeconomicks, &c. and to want the wiſedome from above which Gods word and ſpirit do teach, is but umbra ſapientiae the ſhaddow of wiſedome, and can make men no better than learned fooles, all amounting to no more than erudita ignorantia, a finer ſort of ignorance, but to be wiſe for God, for Heaven, for our Soules, for Salvation, this is to be wiſe indeed: A p. 67true Iſraelite indeed, a true Chriſtian indeed, and true wiſedome indeed, are much worth, when ſuch as are ſo in ſhew, are but like cyphers in Arithmetick, joyne as many together as will fill a volume, and they will ſignifie nothing. O conſider that when you have layd out your money for that that is not bread, and have ſpent time and ſtrength for that which cannot profit, you will be the firſt that ſhall befoole your ſelves, as ſoon as God ſhall anoint your eyes with eye ſalve from above, then you will ſay with David, ſo fooliſh was I and ignorant, even as a very bruit before thee, Pſal. 73.22. And my wounds ſtinke and are corrupt through my fooliſhneſs, Pſal. 38.5. Yea, the time is coming when thoſe that thought the children of God to be fooles, becauſe they ſet their hearts upon a wiſdome that was above the world, ſhall condemne their own wretched folly, and magnify the others wiſedome, as Wiſd. 5.4, 5. We fooles thought his life madneſſe, and his end without honour, how is he counted among the Children of God, and his portion is among the Saints?

To draw towards a concluſion of this uſe, they ſhall not only gaine the reputation of wiſedome, but as Solomon (when he deſired an underſtanding and religions heart in the p. 68firſt place) had riches and honour given in ex abundanti, as more than meaſure, ſo ſhall theſe. And therefore they are called heyres of Salvation, Heb. 1.14. a title next in dignity and riches unto his who is called in the ſecond verſe of that chapter the heir of all things: All Gods Sonns, are heyres, and fellow-heyres with Jeſus Chriſt, Rom 8.17. and being received into the glorious liberty of Gods adopted Sonns, by their union with Chriſt, they communicate in all the priviledges of Juſtification, reconciliation, adoption, ſanctification and glory. They have a right to all the priviledges of the Sonns of God. The love of the Father, the grace of the Son, The Communion of the holy Spirit, The protection of the Trinity, The guardianſhip of Angells, The comforts of an appeaſed conſcience, The comfortable enjoyment of the things of this life, and the beleiving expectation of the good things of the life to come. We looke upon him as honourably, and richly provided for that is a Kings Son, and heire to his Fathers Crown, but all Gods Children are heirs to two Kingdomes, all the glory, and riches of the Kingdome of grace and glory, Such honour, and riches, have all his Saints. And that which is the completory of their conſolation, p. 69and makes their joy full, yea, ſhaken together, and preſſed downe, and running over, with all theſe gifts they ſhall receive the giver, which is more then all, and they may rejoyce more in the God of their Salvation, than in their Salvation it ſelfe, yea there is ſuch a plenitude in God that he is not only All in all, but he is all in the abſence of all things elſe. When David was in one of the greateſt of his temporall deepes, the people ready to ſtone him at Ziklag, yet the Text ſaith, he comforted himſelfe in his God. 1 Sam. 30.6. And we cannot ſuppoſe a man can fall into greater ſtreights than the prophet mentions Hab. 3.17, 18. When the figtree ſhould not bloſſome neither ſhould fruit be in the vines, the labour of the Olive to faile, and the fields to yeeld no meat, the flocks to be cut off from the foild, and no herd to be left in the ſtalls, and yet the Prophet reſolves in ſuch a ſtreight, I will rejoyce in the Lord, I will joy in the God of my Salvation. As it is the preſence of the Sun that makes day, ſo it is the preſence of God, and Chriſt that makes Heaven, To be with Chriſt was that that made Paul deſire to be diſſolved Phil. 1.23. And our being for ever with the Lord, was that conſideration with which he comforts believers, and bids them to comfort one another with it 1. Theſ. p. 704.17, 18. In a word David that holy man, that man after Gods own heart, deſired no more to cure him of all diſeaſes heer, but the light of Gods pleaſed countenance, ſhew me the light of thy pleaſed countenance, and I ſhall be whole: And nothing but Gods preſence to make him happy for ever hereafter. In his preſence is the fullneſs of joy, and at his right hand there are pleaſures for evermore. No conſolation like theirs who have clos'd ſavingly with the covenant of their God, whom he hath choſen to himſelfe, and made heirs of this great Salvation.

FIFT USE.

5 Uſe. The laſt uſe ſhall be of exhortation: Is it ſo great Salvation, as the firſt uſe of conſideration ſpeaks it to be? Is it offered to all upon the eaſy condition of receiving it, as the ſecond uſe of proclamation affirms? Are they fooles and madmen that ſet light by it, as the third uſe of reprofe manifeſts? Are they wiſe, and honourable, and rich that cloſe with it as the forth uſe of conſolation declares? Then we ſhall cloſe up all which a fifth uſe of exhortation unto all to whom the word of this Salvation is ſent, to embrace both it, and the p. 71embaſſadors that come to them to proclaim it: Oh how beautifull ſhould the feet of thoſe be that bring unto you the glad tidings of Salvation? And if their feet ſhould be beautifull, how amiable ſhould their ſaces be? How ſhould you entertaine and wellcome them like the very Angells of God, for their angelicall, evangelicall imployment? how ſhould they be had in double honour for their worke, and imployment ſake? And if the Meſſenger ſhould be ſo gratefull, how much more the meſſage? Do men enquire ſo diligently after good newes, and joyfull tidings, as if the Athenian itch were in their eares, and will they not entertaine the Goſpel of their Salvation, the moſt joyfull tidings that ever came into the world? what an overſight would this be? that things of low concernment, ſuch as belong to our bodies, names, eſtates, lives, to take up ſo much of our precious time, and the moſt momentous matters of grace and glory, of our Soules, and our Salvation to be no more thought upon than our dying day (as the careleſs multitude do inconſideratly expreſs themſelves) Oh be exhorted (what ever elſe is neglected) to make ſure with your Salvation, to give all diligence to make your calling and election ſure, 2 Pet. 1.10. To ſeke p. 72firſt the Kingdome of God and his righteouſneſs, Mat. 6.33. What Solomon ſaith of getting of wiſedome, I may ſay of getting Salvation. How much better is it to get wiſedome then gold, anb happy is the man that findeth wiſdom, for the merchandize of it is better than the merchandize of ſilver, and the gain thereof than fine gold; ſhe is more pretious than rubies, & the things thou canſt deſire are not to be compared to her; length of dayes are in her right hand, and in her left hand riches and honour; her waies are waies of pleaſantneſe, and all her paths are peace, ſhe is a tree of life to all that lay hold upon her, and happy is every one that retaineth her, Prov. 3. from 13. to 19, and how applicable is all this unto that great ſalvation that we have been ſpeaking of? Therefore above all gettings, get ſalvation, which comprehends wiſdom, honour, riches, ſafety & all together! oh who would load themſelves with thick clay, or ſet their hearts upon thoſe toies and trifles, that are called Crowns and Kingdoms, that hath ſuch true treaſure as this to trade and traffick for. If we muſt be coveting, let us covet the beſt things, and remember that we are here ſhewne a moſt excellent way. This will prove a purchaſe that will more than recompence all p. 73the care and coſt that can be laid out upon it; and this is that that will ſo aggravate the folly of refuſers, becauſe it will coſt no more than our cordiall accepting, and embraceing. The Jewes might have had Chriſt for the taking, and would not, he came to his own and his own received him not, but to as many as received him, to them he gave priviledge to become the Sonns of God. Iohn. 1.11, 22. O Jeruſalem Jeruſalem how often would I, and ye would not? Mat. 23.37. When the Prophet directed Naaman to waſh in Jordan to be cured of his leaproſy, and he was angry becauſe he expected a quicker diſpatch, and ſome eaſyer cure, his ſervants beſpeake him thus, My Father, If the Prophet had commanded thee ſome great matter, wouldeſt thou not have done it, how much rather when he ſaith but waſh and be cleane? So may I ſay in the caſe in hand, If God ſhould Command us ſome great and difficult matter for the cure of our Leaproſy of ſin, and for the attaining of this great Salvation, ſhould we not do it; If he ſhould command us to give our firſt borne for our tranſgreſſion, the fruit of our bodies for the ſin of our ſoules. If he did require of us ſuch coſtly ſacrifices as thouſands of Rammes, or ten thouſands of rivers of Oyle, we might the more excuſably draw back at ſuch p. 74difficulties, and impoſſibilities: But when it is no more but beleive and live, accept of Chriſt, and be ſaved, ſurely when this comes to be pleaded, all ſuch as are Chriſtleſs, and faithleſs, will be alſo ſpeechleſs, they will not have one word to ſay for themſelves, why the ſentence of damnation ſhould not take hold upon them, who have been ſuch willfull refuſers of that great Salvation, that was offered to them upon ſuch eaſy tearmes. O worke out your Salvation while it is called to day, the night is approaching in which none can worke. Whatſoever is commanded you do it with your might, for there is no knowledge, nor wiſedome, nor invention in the grave whither you are going: Perhaps your paines, that you muſt take for it, muſt be great, and your ſufferings that you muſt paſs through may be great to; but remember that it hath been declared, and proved to be great Salvation, which is to be your recompence, and ſuch as will more than recompence you for all that you can do or ſuffer for it. As to the recompence of our doing, the Apoſtle ſpeakes modeſtly, in ſpeaking but negatively. 1 Cor. 15. ult. Be ye allwayes abundant in the worke of the Lord, knowing that your labour ſhall not be in vaine in the Lord; But when he ſpeakes of p. 75the recompence of our ſufferings, a double ſuperlative is little enough. 2. Cor. 4.17. Our light affliction which is but for a moment foreign worketh for us a farr more exceeding, and eternall weight of glory: obſerve but the elegancy of the Apoſtles Antitheſis in ſpeaking diminutively of the ſufferings, and loftily of the glory which he oppoſes to them.

The one he calls.

1. Afflictions.

2. Light afflictions.

3. Light affictions for a moment.

The other he calls.

1. Glory.

2. A weight of glory.

3. A weight of glory for aeternity.

Compare

1. Glory with afflictions.

2. A weight of glory, with light afflictions.

3. A weight of glory for aeternity, with light afflictions for a moment.

The one will be ponderous beyond our imagination, the other will ſeem lighter p. 76then vanity it ſelfe, well might the Apoſtle ſay, count that the afflictions of this preſent world are not worthy to be compared to the glory which ſhall be revealed in us. Rom. 8.18. Upon which an expoſitor of note, excellently enlarges, and ſaith, non ſunt condigni labores, nec condignae paſſiones ad peccatumpraeteritum quod remittitur, ad praeſentis vitae gratiam quae immittitur, ad futurae vitae gloriam quae promittitur. All that we can do or ſuffer is nothing compared to the ſin paſt which is remitted, to the preſent grace which is beſtowed, nor to the future glory which is promiſed. This was a meane thing that the Author of this Epiſtle amied at to incourage the Hebrews to ſuffer the ſpoiling of their goods joyfully, and to take in good part all that might befall them, and not to be offended at the Croſs, becauſe this great Salvation would make them not only ſavers, but imcomparable gainers, I ſhall ſhut up this point with the ſame conſideration; O let us worke and watch, and ſtrive, and walke circumſpecctly, let us pray and pray, and give all dilligence and offer violence, and be abundant in doing, and ſuffering, for let us aſſure our ſelves whatever men think of this Salvation now in that great p. 77day when the Lord Chriſt ſhall be made terrible to the refuſers of it, and glorious in them that beleive, the moſt unbeleiving will be more than throughly convinc'd that the Salvation offered in the Goſpel is,

GREAT SALVATION.