Sermons Volume 4, Sermons on Titus · Sermon 18

Sermons Volume 4 · Sermons on Titus · Sermon 18

p. 147SERMON XVIII.

TITUS II.13.

—Of the Great God, and our Saviour Iesus Christ.

I Come to the Description of the Person who shall appear, who is described by a Title of Power, and a Title of Mercy and Love: because in Christ's Person there is Greatness and Goodness mixt; for he is called the great God; there is his Attribute of Power and Majesty: and then there is a comfortable Name and Title, Our Saviour. That both these Titles do belong to the same Person, the Fathers have abundantly proved against the Arians. In the Original there is but one Article, foreign, that grea… God and our Saviour. We have just such another Expression, 1 Cor. 15.24. He shall deliver up the Kingdom to that God and Father, foreign, (that is) to God even the Father. So here the great God and Saviour (that is) the God that is the Saviour. Besides, there is another Argument that the Words must be referred to the same Person, because it is never said any where the Father doth appear, but only Jesus Christ, and therefore the Appearance of the great God must needs be applied to Jesus Christ.

I shall handle these Titles conjunctly and severally.

I. Look upon them conjunctly and together, and there you may observe the mingling of Words of Power, and Words of Goodness and Mercy in Christ's Stile and Title. I observe it the rather because it is often found in Scripture. But for what Reasons are these Titles of Mercy and Power thus mingled and coupled together?

1. For the Comfort of the Saints, to shew that Christ in all his Glory will not forget himself to be a Saviour. At the Day of Judgment when he comes forth like the great God with all his Heavenly Train, then he will own us, and will be as tender of us as he was upon the Cross. The Butler in his Advancement when he was at Court and well at Ease, forgot Ioseph in Prison: but Christ in his Advancement doth not grow shy and stately. We may have Boldness in the great Day, for he will not only come as the great God, but also as our Saviour. We have the like Expression, Heb. 8.1, 2. We have such an high Priest who is set on the right Hand of the p. 148Throne of Majesty in the Heavens: And what follows? a Minister of the Sanctuary. Jesus Christ certainly had a gracious Welcome into Heaven, and was exalted by the Father; but even now he is our faithful Agent in Heaven. This is made to be the Excellency and Height of his Condescention, that he came in the Form of a Servant, in the Fashion of an ordinary Man, poor and despicable: then he came to do the Church Service, and now he is gone to Heaven in all his Glory, still he is there as a Servant, as one that is to negotiate with God for holy things, to tender our Prayers to the Lord, and to pass out Blessings to us: this is Christ's Imployment in Heaven.

2. To shew the Mystery of Christ's Person, in whom the two Natures meet; there is not only the Majesty of the God-head, but also the humane Nature by which he claims Kin of us. I observe it, because the Scripture takes notice of it; Isa. 9.6. To us a Child is born, to us a Son is given, and the Government shall be upon his Shoulder; and his Name shall be called Wonderful, Counsellor, the mighty God, the everlasting Father, the Prince of Peace. What a Mixture of Titles is here! He is called a Child, yet the everlasting Father; Wonderful, yet the Counsellor, one that is intimate with his People, he gives sweet Counsel to them; He is called the mighty God, and then presently the Prince of Peace. Christ's Person is the greatest Mystery and Riddle in the World, he is God, and yet Man. He is, as the Apostle saith, Heb. 7.3. Without Father and without Mother, as Melchisedec; yet he had both Father and Mother, a Father in Heaven, and a Mother upon Earth; He was without Mother as to his Divinity, and without Father as to his Manhood. Another Place where the same Method is observed; Zech. 13.7. Awake O Sword against my Shepherd, and against the Man that is my Fellow. He is called the Man, but yet God calls him his Fellow: our Brother, and God's Son. There are so many Mysteries that meet in Christ's Person, that under the Law he could not be figured and represented by one Sacrifice; Levit. 16.15, 21. There were two Sacrifices chosen to represent Christ; there was the Goat to be slain for the Sin-Offering, and then the Scape-Goat: one was not enough, because there are in Christ two Natures, a God that could not die, and a Man that could not overcome Death. The Goat that was slain, shewed he was crucified in the Flesh; and the Goat that was let go, shewed that he did yet live by the Power of God; 2 Cor. 13.4. For though he was crucified through Weakness, yet he liveth by the Power of God. Or as another Apostle hath it, 1 Pet. 3.18. Being put to Death in the Flesh, but quickned by the Spirit. There was his humane Nature as he was Man, that he might die to answer the Goat that was slain; then his Divine Nature, that he might live and overcome Death.

3. To compare his two Comings, and to show that Christ doth not forget his old Work. His first Coming was in Humility, to save, not to judg; Iohn 12.47. I came not to judg the World, but to save the World. So 1 Iohn 4.14. We have seen and do testify, that the Father sent his Son to be the Saviour of the World. But then his second Coming is in more Majesty, then he comes as a God to judg. To consider him as a severe Judg, that would make our Heart tremble; but to consider him as a Saviour, that's comfortable; then he remembers his old Relation for the Elect's sake. In short, he is the great God, and our Saviour, to shew his double Work and Office at the last Day; he is a Saviour to his own People when he comes to shew himself to be the great God, to punish the Wicked that would not accept of Grace and Salvation.

4. To give us a Taste and Pledg both of his Willingness and Ability to do us good: He is a mighty God, and yet a Saviour: Certainly there is a Difference between God and Man. If we pardon and do good, it is out of need, because we dare not do otherwise: but Jesus Christ is the mighty God, strong enough to revenge, yet our Saviour, gracious enough to save and pardon. The coupling of these Words shew that Christ is not a Saviour out of Necessity, but good Will. Men forbear their Enemies out of Policy, not Pity; 2 Sam. 3.19. These Men the Sons of Zerviah are too hard for me. Power makes us cruel: Who finds his Enemy, and slays him not? If a Man find his Enemy, will he let him go well away? 1 Sam. 24.19. Among Men observe it, and you will find the weakest are most pitiful and merciful: Why? because they need Pity and Commiseration themselves from others. But now Jesus Christ that hath the greatest Power, hath also the greatest Mercy, and the greatest Love; he is the mighty God, but yet the Prince of Peace: He will be a mighty p. 149God rather in saving than in destroying: though he hath all Power in his Hands, yet he will exercise it in Acts of Mercy. We abuse our Power to Acts of Oppression and Violence. O when shall we learn of Christ to be mighty, and yet saving? There cannot be a happier Conjunction than when Greatness and Goodness, Power and good Will are met together. Remember, Power is only given us to do good with it; and to do good, is some Resemblance of Christ. What a Comfort is this to the Faithful, that Christ is the great God, and also a Saviour, both able and willing to do them good, and to bestow abundance of Grace upon them!

5. To shew what Christ is to the Saints; wherever he shews himself a Saviour, there he doth also shew himself to be a mighty God. Together with Acts of Grace and Favour, there are issued out Acts of Power and Strength: there's a concomitant Operation of Power, together with an Act of Pardon and Grace. I find the Scripture speaking of this; he pardoneth as a strong God; Mich. 7.18. Who is a God like unto thee? pardoning Iniquity, &c. In the Original, who is foreign, which signifies a strong God like unto thee. And so Iunius renders it. So Exod. 34.6, 7. —The Lord, the Lord God, foreign, the strong God, merciful and gracious, long-suffering, and abundant in Goodness and Truth, keeping Mercy for thousands, forgiving Iniquity, Transgression and Sin. Moses plainly alludes to it, Numb. 14.17, 18. Now I beseech thee let the Power of my Lord be great, according as thou hast spoken, saying, The Lord is long-suffering, and of great Mercy, forgiving Iniquity and Transgression. Whenever God shews Grace in pardoning Sin, he shews Power also in subduing Sin. So Psal. 62.11. God hath spoken once; twice have I heard this, that Power belongs to God. And presently, ver. 12. Also unto thee, O Lord, belongeth Mercy. Both these are dispensed together. Those that come to God for Relief, are under a double Trouble, distemper'd Affections as well as a guilty Conscience: therefore know for your Comfort, Mercy and Power belong to God; and in the Dispensation they usually go together; 2 Pet. 1.3. According as his Divine Power hath given unto us all things that pertain to Life and Godliness. Christians! if you go to God aright, you go to him not only for Life, that you may be respited from Destruction, but for Godliness; not only for Acts of Grace, but for Acts of Power; as Wrath and Power are suted to the Reprobate, so Mercy and Power to the Godly.

6. To shew that Christ is not only a desirable Friend, but a dreadful Adversary. You must close with him as a Saviour, or else you shall find him to your cost to be a mighty God; you must submit to him, or be destroyed; you must accept of Mercy▪ or feel the Power of his Wrath. And thus in Scripture Christ is represented with a golden Scepter, and with an Iron Mace, to dash his Enemies in Pieces like a Pot…e… Vessel; you must touch his golden Scepter, or feel the Weight of his Iron Rod: He that saveth can punish, and crush as well as comfort. Again, we read of a Banner of Love, and of a flying Roll of Curses; and therefore as there is Mercy and Sweetness in Christ, so he is represented as a dreadful Adversary. Usually we presume on God's Mercy, and fear Man's Power; but this should not be so. O! observe the Counsel the Lord gives, Isa. 27.5. Let him take hold of my Strength, that he may make Peace with me. Blessed God! who is able to grapple and deal with thee in thy Strength? but we overcome by yielding. Let us humble our selves betimes, that's taking hold of his Strength, and making Power our Friend: It is an Allusion, not to a Wrestler, for so how can our Hands be strong, and our Heart indure in the Day he shall deal with us? but to a Suppliant, when a Parent or Master is ready to strike, the Child takes hold of his Arm, and seeks terms of Peace, and intreats him to pacify his Wrath: So saith the Lord, make Strength your Friend, then his Power, which otherwise would be your Enemy, is ingaged to you.

7. To preserve that mix'd Affection which best becomes the present State we are in: Our State is mix'd, and we act best under a mix'd Affection. God would have us not only love him, but fear him: And therefore he is represented as a mighty God, as well as a gracious Saviour; that we may come to him with Reverence, and yet with Confidence. That's the proper temper of a gracious Spirit in all our Addresses to God; Psal. 2.10. Serve the Lord with Fear, and rejoice with Trembling. Fear mix'd and temper'd with Love, is most regular, so is Love that is guided with Fear: Therefore when you pray to him, and worship him, and serve him, remember he is the great God; but lest that should breed Bondage and Dejection in your Spirits, remember he is also our Saviour. How sweet would this be, if we could p. 150but make use of both these Titles, whenever we have to do with him? Our Affections should be mix'd as Christ's Titles are. It is said of the Church, Acts 9.31. They walked in the Fear of the Lord, and in the Comfort of the Holy Ghost. This doth well together, fear God, and rejoice in God. Do not dally with a Saviour, and please your selves in cherishing a loose Comfort, when you neglect Duty, and are touched with no Awe of God: and then do not indulge a legal Dejection, the great God whom you dread and reverence, is your Saviour. Therefore are the Titles of Christ mix'd, to beget a sweet Temperature of Fear and Love. So much for the conjunct Consideration of the Words.

II. Let us come to handle them apart particularly, but briefly.

First of the Stile of his Power, The Great God. Here is a pregnant Testimony of the Deity of Christ.

Doct. That Iesus Christ, together with the Father and the Holy Ghost, is the Great God.

He is called the great God, partly in opposition to those, foreign, that are only called Gods, the Vanities of the Gentiles: there are many that are called Gods; 1 Cor. 8.5, 6. For though there be that are called Gods, whether in Heaven or in Earth, (as there be Gods many, and Lords many) but to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Iesus Christ, by whom are all things, and we by him. And partly in opposition to the Gods of Man's making; so the Devil is gotten to be a God; The God of this World hath blinded the Eyes of them which believe not, 2 Cor. 4.4. So we read of those whose God is their Belly, Phil. 3.19. As the Strength of Mens Desires run out, so they set up many Gods, either Mammon or Bacchus. And partly in Opposition to those representative Gods, Magistrates, who are called Gods; Psal. 82.6. I said ye are Gods: They resemble God in their Power and Soveraignty, and Administration of Justice, and large Opportunity of doing Good. But the chief Reason why Christ is called the great God, is, to shew that he is not inferiour to the Father, to remove the Scandal of his Abasement. He is not a God by Courtesy or Grant, but by Nature, equal in Power, and Majesty, and Glory, to God the Father.

To confirm this I shall prove,

First; That considering his Work, he ought to be God, no inferiour Mediator could serve the turn.

Secondly; That he is God, and able to perform this Work.

First; Consider his Work, and so he ought to be God: The Work of the Mediator could be dispatched by no inferiour Agent. Consider the Mediator in all his Offices, as Prophet, Priest and King.

1. For his Prophetical Office. As a Prophet, he was to be greater than all Prophets and Apostles. It is above Man's Capacity to be the grea… Doctor of the Church. In regard of his outward Work, the Discovery of the Gospel, and of the Riches of God's Grace, it could be made by none but he that was in the Bosom of the Father; Iohn 1.18. No Man hath seen God at any time; the only begotten Son, which is in the Bosom of the Father, he hath declared him. None could tell us what Bowels, what Affections, what Purposes of Grace the Father had concerning Sinners, but Christ that was in his Bosom; Mat. 11.27. No Man knoweth the Father but the Son, and he to whomsoever the Son will reveal him. As an external Law-giver in the Gospel, Christ the great Doctor of the Church, ought to be Authentick, a Law-giver, from whose Sentence there is no Appeal, a Lord in his own House; Heb. 3.4, 5, 6. For every House is builded by some Man, but he that built all things, is God. And Moses verily was faithful in all his House as a Servant, for a Testimony of those things which were to be spoken after; but Christ as a Son over his own House. Moses was but a Servant, who received the external Law from Christ upon Mount Sinai, it was Christ whose Voice shook the Mount, Heb. 12.26. But chiefly in regard of his inward Work, as he is to be a Fountain of Wisdom to all the Elect; 1 Cor. 1.30. But of him are ye in Christ Iesus, who of God is made unto us Wisdom. Men p. 151may teach the Ear, but Christ must teach the Heart. Blind Men cannot see the Sun though it shine never so clearly. Light is come into the World, but Darkness comprehends it not; we must have Eyes as well as Light: now it is only Divine Power can open the Eye of our Understanding, and give us spiritual Illumination.

(2.) As for his Kingly Office: a finite Power would never suffice for that; Christ is to break the Force of Enemies, to raise the Dead, to pour out the Spirit, to bestow Grace and Glory; all these are Christ's Donatives as King of the Church: As a King he is to be an Original Fountain of Life to all the Elect: As the living Father hath sent me, and I live by the Father; so, he that eateth me, even he shall live by me, John 6.57. All these things are the Glory of God, which he will not give to another, and they cannot be performed by any but God. The Creatures are limited, they have not such a Vastness in them, that out of their Fulness we might receive Grace for Grace, as we do from Christ, Iohn 1.16. Of his Fulness have we all received, and Grace for Grace.

3. For his Priestly Office, this shews he ought to be God. Of this there be two Acts, his Oblation, and Intercession.

(1.) For his Oblation and Sacrifice; he must offer up himself, one for all, and that but once, and that to expiate Sin, and procure the Favour of God for ever; now who could do this but God? And he must offer up himself; he must be Priest as well as Sacrifice, therefore must have a Power over his own Life, to lay it down, and take it up; and that no Creature hath: for whether we live or die, we are the Lord's. And thus had Jesus Christ an absolute Power of Life and Death over that Nature he assumed: therefore it is said, Heb. 9.14. Who through the eternal Spirit offered himself without Spot to God. Then one must be offered for all, 2 Cor. 5.14. If one died for all, then were all dead. Therefore that Person which suffered, was to be virtually all those for whom he suffered, that is, infinitely as good and better than all. Look as they said to David, Thou art better than ten thousand of us; so Jesus Christ that was given one for all, must be such a Person as is better than all Men. A General given in Ransom will redeem thousands of private Souldiers; so the Worth of Christ's Person made him equivalent in Dignity to the Wor…h of all those, whose Persons he sustained. In all Ages his Death is a standing Remedy; God had more Satisfaction than if Angels and Men had been made a Sacrifice. And mark, it was done but once. The Wages of Sin was eternal Death; now something there must be to recompense and countervail the Eternity of the Punishment, and nothing could counterpoise this, but the Infiniteness and Excellency of Christ's Person; therefore we are said to be redeemed by the Blood of God: Acts 20.28. Feed the Church of God, which he hath purchased with his own Blood; that is, with the Blood of that Person that was God. It was necessary he should come out of his Sufferings; for if he were always suffering, we could have no Assurance that God was satisfied. If our Surety were not taken from Prison and Judgment, how should we know the Debt was paid? Isa. 53.8. How shall this be reconciled; that he is to suffer but once, and but a while, and yet to do that which should countervail Eternity? It was because of the Value of his Person, as a Payment in Gold takes up lesser room than if paid in Silver. Then his Aim in all was to expiate Sin, and nothing but an Infinite Good could remedy an Infinite Evil. The Person wronged is Infinite, so is the Person suffering; and then he was not only foreign, a Ransom to redeem us from Hell, but foreign, a Price given to God, to purchase for us Heaven, and eternal Glory. An ordinary Surety, if he pays the Debt, he frees the Debtor from Bonds, and hath done his Work: but Jesus Christ was no ordinary Surety, he was to bring us to Grace and Favour with God, and to merit Heaven for us; now such a Person as could lay an Obligation upon God, must needs be Infinite.

(2.) Then for Intercession, the other Act of his Priesthood. He that intercedes with God, must be God, to know our Wants and Necessities; as the High Priest had the Names of the twelve Tribes upon his Breast and Shoulders, Exod. 20.12, 29. so Jesus Christ hath the Names of all the Elect; he knows their Desires, Wants, Conflicts; he is to negotiate with God in behalf of all Believers, that he may dispatch Blessings sutable to their State. Now who can do this but God, who knows the Heart and tries the Reins? Who could know our Needs, our Wants, our Thoughts, Sins, Prayers, Groans, Desires, Purposes throughout all the World? p. 152Who can wait upon our Business day and night, and continually interpose, that Wrath do not break out upon us, but such an All-sufficient Saviour as he is?

Secondly, That he is God, and so fitted for this Work. In times of Delusion it is good to settle Foundations, and give you Grounds of Faith. It may be, a Discourse upon the Godhead of Christ Men may think unnecessary; 1 Ioh. 5.20. This is the true God and eternal Life. Isa. 9.6. The mighty God; and here in the Text he is called the great God. Rom. 9.5. God blessed for ever. These Proofs are so pregnant that they need no Illustration. And certainly he is not God by Grant or Courtesy; but it doth unavoidably follow, if he be God, he must be so by Nature, for the Lord will not give his Glory to another. Nay, Col. 2.9. In him dwelleth all the Fulness of the Godhead bodily, that is, essentially; not only Divine Qualities, such as are infused into us, but the whole Essence of the Godhead was in him as in its proper Residence. Again, Phil. 2.6. Who being in the form of God, thought it not Robbery to be equal with God. It was not a Usurpation of another's Right. And you know this Doctrine Christ himself preached, Iohn 5.18. Therefore the Iews sought the more to kill him, because he said, that God was his Father, making himself equal with God. Certainly when Christ said God was his Father, he did not mean it in an ordinary sense, as he is our God and Father, but as his eternal everlasting Son. Thus Christ is the great God.

Vse 1. Let us observe the Love of Christ in becoming Man, and let us improve it.

1. Observe it. Men shew Love when they have another's Picture about their Necks. What Love did Christ show, when he took our Natures! To see the great God in the form of a Servant, hanging upon the Cross, this is wonderful Condescension. Christ's Incarnation was a glorious Contrivance; 1 Tim. 3.16. Great is the Mystery of Godliness, God manifest in the Flesh. If God had not revealed it, it would have been Blasphemy for us to think it; Angels stoop to see it, the Prophets studied it again, how should the Saints admire it! Among the Friars they count it a mighty Honour done to their Order, if a great Prince, when he is weary of the World, cometh and taketh their Habit, and dieth in their Habit. Certainly it is a mighty Honour to Mankind, that the Son of God should take upon him the Nature of Man, and die in our Nature; and that the Word should not only be made Flesh, but be made Sin, and made a Curse for us.

2. Improve it.

(1.) Let us be desirous to be made Partakers of his Nature, as he is of our Nature; 2 Pet. 1.4. Whereby are given unto us exceeding great and precious Promises, that by these ye may be partakers of the Divine Nature. Christ's partaking of our Nature was his Abasement, the Sun of Righteousness went backward; but our partaking of the Divine Nature is our Preferment.

(2.) Let us use our selves more honourably for Christ's sake. The Philistines would no more tread on that Threshold on which their Idol Dagon fell, 1 Sam. 5.5. Shall we defile that Nature which the Son of God assumed? Certainly every one of you should know how to possess his Vessel in Sanctification and Honour, 1 Thess. 4.4.

Vse 2. Here is an Invitation to press us to come to Christ, or by Christ to God, Christ is worth a thousand of us. We are to seek a Match for our Master's Son. Our way to win you, is to tell you what he is; that those who have given up their Names to him may keep themselves as pure Virgins till his Coming. 2 Cor. 11.2. I am jealous over you with godly Iealousy: for I have espoused you to one Husband, that I may present you as a chaste Virgin unto Christ. Now that you may be wrought upon, I will tell you what he is; he is God-Man in one Person: he is Man, that you may not be afraid of him; and God, that he may do you good: He is the Lord of Lords, the King of Kings, the Heir of all things, the Saviour of the World, a proper Object for your Faith; 1 Pet. 1.21. Who by him do believe in God, who raised him up from the dead, and gave him Glory, that your Faith and Hope might be in God. He knows your Wants, and is able to supply them: yea, he is able to save them to the uttermost, that come unto God by him, Heb. 7.25. Tho we are unworthy, yet he needeth no Portion with us; we can bring nothing to him, but he hath enough in himself, I am God All-sufficient; as Esther had all things for her Purification given p. 153her at the King's Cost. Nay, it is danger to neglect him; Heb. 12.25. See that ye refuse not him that speaketh: for if they escaped not who refused him that spake on Earth, much more shall not we escape, if we turn away from him that speaketh from Heaven. It is God wooeth you, he will take you with nothing; you bring him nothing but Necessity, but he will pay all your Debts. Nay, nothing can hurt you, as long as he is on your side, Rom. 8.31. If God be for us, who can be against us? Do not leave then, till you can say as Thomas, Joh. 20.28. My Lord, and my God. Take him, but give him the Honour of a God, Adoration, Invocation, Faith and Love.

Vse 3. Direction.

1. If we would see God, let us look on Christ, as we look on the Sun in a Bas…n of Water. Christ is the Character of his Father's Person; Heb. 1.3. Who is the Brightness of his Glory, and the express Image of his Person.

2. If we would see Sin without Horror and Despair, let us look on Christ; all the heavenly Powers could not bring us into favour with God again.

Secondly; For the Title of Mercy and Love. Christ is a Saviour as well as the great God. How is Christ the Saviour? Take it thus, Positively as well as Privatively; he doth not only free us from Misery, but gives us all spiritual Blessings; Ephes. 1.3. Blessed be the God and Father of our Lord Iesus Christ, who hath blessed us with all spiritual Blessings in Heavenly Places in Christ. As he frees us from Misery, so he gives us everlasting Life: John 3.16. That whosoever believeth in him, should not perish, but have everlasting Life. Then he is a Saviour, not only by way of Deliverance, but by way of Prevention; he doth not only break the Snare, but keeps our Feet from falling; he not only cures our Diseases, as a Physician, when we are sick, but he leads, guides and keeps us as a Shepherd. We do not take notice of preventive Mercy; How many times might we fall if we had not a Saviour? Prevention is better than Escape; better never meet with Danger, than be delivered out of Danger. There is an invisible Guard, we are not sensible of it, but the Devil knows and is sensible of it; Iob 1.10. Thou hast made an Hedg about him, and about his House, and about all that he hath on every side. Again, he is a Saviour by way of Merit, and by way of Power; not only to rescue us from Satan, but to redeem us to God. If a Man would deliver a condemned Person, it is not enough to take him by force out of the Executioner's hands, but he must satisfy the Judg. Thus hath Christ done, not only delivered us from the Power of Darkness, but God in Christ is well-pleased, he hath satisfied his Father's Wrath. Again, before his Exaltation he redeemed us, then he deserved our Salvation, and afterwards he works our Salvation. When he was upon Earth, he was a Saviour by Merit, therefore it is said, we have Salvation by his Death, 1 Thess. 5.9. God hath not appointed us unto Wrath, but to obtain Salvation by our Lord Iesus Christ, who died for us. And after his Exaltation he works out our Salvation, and so we are saved by his Life; Rom. 5.10. Much more being reconciled, we shall be saved by his Life. Living and dying, he is ours, that so living and dying, we might be his. Again, he saves not only for a while, so as we might be lost afterwards, but for ever; therefore it is called eternal Salvation, Heb. 5.9. And being made perfect, he became the Author of eternal Salvation unto all them that obey him. He saves us not only from Temporal Misery, but from Hell and Damnation; he saves not only the Body, but the Soul: Nay, he saves not only from Hell, but the very fear of it; Heb. 2.15. And deliver them who through fear of Death, were all their Life-time subject to Bondage. He not only delivers us from the hurt of Death, but the fear of it: He doth not only give us Heaven, but Hope, and frees us from Bondage and Despair. He not only saves us from the Evils after Sin, but from the Evil of Sin: So Mat. 1.21. Thou shalt call his Name Iesus, for he shall save his People from their Sins; and there is the chief Point of his Salvation. In short, he not only saves us in part, but to the utmost, Heb. 7.25. Wherefore he is able also to save to the uttermost, all that come unto God through him. He not only gives us Grace at first, but all things that are necessary to Life and Godliness.

Vse 1. Bless God for Christ, that he hath taken the care of our Salvation into his own Hands; he would not trust an Angel with it, none was fit for it but him; p. 154Isa. 59.16. He saw, and there was no Man, and wondred that there was no Intercessor: therefore his Arm brought Salvation unto him, and his Righteousness it sustained him. Christ did as it were look down from Heaven, and say, Alas! there are poor Creatu…es like to perish for want of a Saviour; I will go down and help them my self. Look as when Ionah saw the Storm, he said, Take me up, and cast me into the Sea, and then shall the Sea be calm to you, Jonah 1.12. So when the Lord Christ saw the Tempest raised, he said, Cast me into the Sea. Lo, I come to do thy Will, O God, Heb. 10.9. The Storm was raised for Ionah's sake; but we raised the Storm, and yet Christ would be cast in to appease it: Therefore bless God for Christ.

Vse 2. Get an Interest in him. O be not quiet till you are able to say, Our Saviour. You can take no Comfort in the great God until the next Title follows, and you can call Christ your Saviour: but that is matter of Joy and Comfort; Luke 1.46, 47. My Soul doth magnify the Lord, and my Spirit hath rejoiced in God my Saviour.

But what shall we do that we may apply this?

1. Reject all other Saviours. Neither is there Salvation in any other; for there is none other Name under Heaven given among Men whereby we must be saved; Acts 4.12. Mark, when God threatned a Deluge to sweep away the old World, there was no Safety but in the Ark: if the World had devised other Ships, yet they would not hold out against the Flood. So whatever you do, unless you close with Christ, and are grafted and implanted into Christ, as Members of his Body, (for he is only the Saviour of his Body) you are not safe. But especially take heed of making a Saviour of Self, that we are wont to set up instead of Christ; of setting up the Merit of thy Works, and the Power of thy Nature, the one renounceth the Humiliation of Christ, the other his Exaltation. Be at a loss till you close with Christ, for Christ came to seek and to save that which was lost. The sinking Disciples cried, Lord, save us, we perish, Mat. 8.25. It is long e're God bringeth us to this; we never look after Christ till we are ready to perish and be undone. Why should we make choice of a Saviour but in case of Danger? Faith necessarily implies this, a renouncing our selves, not in Words, but in the Temper and Frame of our Hearts. You cannot practise swimming on shore, or on the firm Land; but then we strive to swim, when we are ready to perish in the Flood; so when you are utterly lost in your selves, then you will look after Christ.

2. Be earnest with God for an Interest in Christ, and for the Manifestation of it; cry out with David, Psal. 35.3. Say to my Soul, I am thy Salvation. You must chuse Christ as a Saviour. Faith is a Consent to take Christ as God offers him: you must consent to the Articles of the Covenant of Grace, that you will have no other Saviour but Christ, Lam. 3.24. The Lord is my Portion, saith my Soul. And go to God that he would ratify your Choice by his Consent; desire God that he would say Amen, that Christ might be thy Saviour. You had better be a Beast than a Man, if you have not an Interest in this Salvation. The Death of a Beast is the end of his Wo and Labour, but then yours begins. The greatest part of Salvation is to be delivered from Evil to come; therefore be earnest with God, that your Interest in this Salvation might be cleared up.