Exercitation on Hebrews

nature of it; that you be not overtaken with a woeful surprisal, when all means of relief are gone and past. As also know that,

2. This World alone is the time and place wherein you are to look and seek for mercy. Cries will do nothing at the last day: not obtain the least drop of water to cool the tongue in its torment. Some men doubtless have secret reserves, that things will not go at the last day, as by others they they are made to believe. They hope to meet with better Quarter than is talked of; that God will not be inexorable as is pretended. Were not these their inward thoughts, it were not possible they should so neglect the season of Grace, as they do. But alas, how will they be deceived? God indeed is gracious, merciful, and full of Compassion; but this world is the time wherein he will exercise them. They will be forever shut up towards unbelievers at the last day. This is the acceptable day, this is the day of salvation ; if this be despised, if this be neglected, expect no more to hear of mercy unto Eternity.

III. Every concernment of the Law and Gospel, both as to their nature and promulgation, is to be weighed and considered by Believers, to beget in their hearts a right and due valuation of them. To this end are they here so distinctly proposed; as of the Law, that it was spoken by Angels ; and of the Gospel, that it is great salvation, the word spoken by the Lord, confirmed with signs and miracles ; all which the Apostle would have us to weigh and distinctly consider. Our Interest lies in them, and our Good is intended by them. And to stir up our attention unto them, we may observe.

First, That God doth nothing in vain, nor speaks anything in vain, especially in the things of his Law and Gospel, wherein the great concernments of his own Glory, and the souls of men are enwrapped. And therefore our Savior lets us know, that there is a worth in the least apex and iota of the word, and that it must have its Accomplishment. An End it hath, and that End shall be fulfilled. The Jews have a foolish curiosity in reckoning all the letters of the Scripture, and casting up how often everyone doth occur. But yet this curiosity of theirs, vain and needless as it is, will condemn our negligence, if we omit a diligent enquiry into all the Things and Circumstances of it, that are of real importance. God hath an holy and wise End in all that he doth. As nothing can be added unto his Word or Work; so nothing can be taken from it, it is every way perfect. And this in general is enough to quicken us unto a diligent search into all the Circumstances and Adjuncts both of Law and Gospel; and of the way and manner, whereby he was pleased to communicate them unto us.

Secondly, There is in all those Concernments of the Law and Gospel, a mixture of Divine Wisdom and Grace. From this fountain they all proceed, and the living waters of it run through them all. The Times, the Seasons, the Authors, the Instruments the manner of their Delivery, were all ordered by the manifold Wisdom of God, which especially appears in the dispensation of the Gospel, Ephes. 3.9, 10. The Apostle placeth not the Wisdom of God only in the Mystery of the Gospel, but also in the season of its promulgation. It was hid, saith he, in God, v. 9. that is, in the purpose of God, v. 10, 11. From the Ages past, but now is made manifest ; and herein doth the manifold Wisdom of God appear. Were we able to look into the depth of any circumstance that concerns the Institutions of God, we should see it full of Wisdom and Grace; and the neglect of a due consideration thereof hath God sometime severely revenged, Lev. 10.1, 2.

Thirdly, There is in them all a Gracious Condescension unto our weakness. God knows that we stand in need of an especial remark to be set on everyone of them. Such is our weakness, our slowness to believe, that we have need that the Word should be unto us, line upon line, and precept upon precept; here a little, and there a little. As God told Moses, Exod. 4.8. That if the children of Israel would not believe on the first sign, they would on the second. So it is with us; one consideration of the Law or the Gospel oftentimes proves ineffectual, when another over-pours the heart unto obedience. And therefore hath God thus graciously condescended unto our weakness, in proposing unto us the several considerations mentioned of his Law and Gospel; that by some of them we may be laid hold upon, and bowed unto his mind and will in them. Accordingly,

Fourthly, They have had their various Influences and Successes on the souls of men. Some have been wrought upon by one consideration, some by another. In some the Holiness of the Law, in others the manner of its Administration have been effectual. Some have fixed their hearts principally on the Grace of the Gospel; some on the Person of its Author. And the same persons at several times have had help and assistance, from these several considerations of the one and the other. So that in these things, God doth nothing in vain; nothing is in vain towards believers. Infinite Wisdom is in all; and infinite Glory will arise out of all.

And this should stir us up unto a diligent search into the Word, wherein God hath recorded all the concernments of his Law and Gospel, that are for our use and advantage. That is the Cabinet wherein all these Jewels are laid up and disposed, according to his Wisdom and the counsel of his Will. A general view of it will but little satisfy, and not at all enrich our souls. This is the Mine wherein we must dig as for hid treasures. One main reason why we believe no more, why we obey no more, why we love no more, is because we are no more diligent in searching the Word, for substantial Motives unto them all. A very little insight into the Word is apt to make men think that they see enough: But the Reason of it is, because they like not what they see. As men will not like to look farther into a Shop of Wares, when they like nothing, which is at first presented unto them. But if indeed we find sweetness, benefit, profit, life, in the discoveries that are made unto us in the Word about the Law and Gospel, we shall be continually reaching after a farther Acquaintance with them. It may be we know somewhat of those things; but how know we, that there is not some especial concernment of the Gospel, which God in an holy condescension hath designed for our good in particular, that we are not as yet arrived unto a clear and distinct knowledge of? Here if we search for it with all diligence, may we find it; and if we go maimed in our Faith and Obedience all our days, we may thank our own sloth for it.

Again, whereas God hath distinctly proposed those things unto us, they should have our distinct consideration. We should severally and distinctly meditate upon them; that so in them all we may admire the Wisdom of God ; and receive the effectual influence of them all upon our own souls. Thus may we sometimes converse in our hearts with the Author of the Gospel; sometimes with the manner of its delivery; sometimes with the Grace of it; and from everyone of these heavenly flowers, draw nourishment and refreshment unto our own souls. Oh that we could take care to gather up these fragments, that nothing might be lost unto us; as in themselves they shall never perish.

IV. What means soever God is pleased to use in the Revelation of his Will; he gives it a Certainty, Stedfastness, Assurance and Evidence, which our faith may rest in, and which cannot be neglected without the greatest Sin. ( The word spoken was steadfast. ) Every word spoken from God, by his Appointment, is steadfast; and that because spoken from him, and by his Appointment. And there are two things that belong unto this stedfastness of the Word spoken.

1. That in respect of them unto whom it is spoken, it is the foundation of Faith and Obedience; The formal Reason of them, and last Ground whereunto they are resolved.

2. That on the part of God, it is a stable and sufficient ground of Righteousness in proceeding to take vengeance on them by whom it is neglected. The punishment of transgressors is a meet Recompence of Reward, because the word spoken unto them is steadfast. And this latter follows upon the former: For if the word be not a stable firm foundation for the Faith and Obedience of men, they cannot be justly punished for the neglect of it. That therefore must be briefly spoken unto, and this will naturally ensue, as a consequent thereof.

God hath, as we saw on the first Verse of this Epistle, by various ways and means, declared and revealed his mind unto men. That Declaration, what means or instruments so ever he is pleased to make use of therein, is called his Word. And that because originally, it is his, proceeds from him, is delivered in his name and Authority, reveals his mind, and tends to his Glory. Thus sometimes he spake by Angels, using their Ministry, either in delivering his Messages, by words of an outward sound, or by Representation of things in Visions and Dreams ; and sometimes by the Inspiration of the Holy Ghost, enabling them so inspired, to give out the word which they received, purely and entirely; all remaining his Word still. Now what ways soever God is pleased to use, in the Communication of his Mind and Will unto men for their Obedience, there is that stedfastness in the Word itself, that Evidence to be from him, as make it the duty of men to believe in it, with faith divine and supernatural ; and that stability which will never deceive them. It is, I say thus steadfast upon the account of its being spoken from God, and stands in no need of the contribution of any strength, Authority or Testimony from men, Church, Tradition, or ought else that is extrinsical unto it. The Testimonies given hereunto in the Scripture itself, which are very many, with the general Grounds and Reasons hereof, I shall not here insist upon; and that because I have done it elsewhere. I shall only mention that one consideration, which this place of the Apostle suggests unto us; and which is contained in our second Observation from the word steadfast. Take this word as spoken from God, without the help of any other Advantages, and the stedfastness of it, is the Ground of God's inflicting Vengeance on them that receive it not, that obey it not. Because it is his Word, because it is clothed with his Authority ; if men believe it not, they must perish. But now if this be not sufficiently evidenced unto them, namely that it is his Word, God could not be just in taking vengeance of them; for he should punish them for not believing that, which they had no sufficient Reason to believe, which suits not with the Holiness and Justice of God. The Evidence then that this Word is from God, that it is his, being the foundation of the Justice of God in his proceeding against them that do not believe it, it is of indispensible necessity that he himself also do give that Evidence unto it. For whence also should it have it? from the Testimony of the Church, or from Tradition, or from probable moral inducements, that men can tender one to another; Then these two things will inevitably follow. 1. That if men should neglect their duty in giving Testimony unto the Word, as they may do, because they are but men, then God cannot justly condemn any man in the world, for the neglect of his Word, in not believing it, or not yielding obedience unto it. And the Reason is evident; because if they have not sufficient Grounds to believe it to be his, without such Testimonies as are not given unto it, it is the highest Injustice to condemn them for not believing it; and they should perish without a cause. For what can be more unjust, than to punish a man, especially eternally, for not doing that which he had no just or sufficient Reason to do? This be far from God, to destroy the innocent with the wicked. (2.) Suppose all men aright to discharge their duty; and that there be a full Tradition concerning the Word of God; that the Church give Testimony unto it, and Learned men produce their Arguments for it; if this, all, or any part hereof, be esteemed as the sufficient Proposition of the Scripture to be the Word of God, then is the Execution of infinite divine Justice built upon the Testimony of men, which is not divine or infallible, but such as might deceive. For God on this supposal must condemn men for not believing with faith divine and infallible, that which is proposed unto them by Testimonies and Arguments, human and fallible; quod absit.

It remaineth then that the Righteousness of the Act of God in condemning unbelievers, is built upon the Evidence, that the Object of Faith or Word to be believed is from him.

And this he gives unto it, both by the Impression of his Majesty and Authority upon it, and by the Power and Efficacy wherewith by his Spirit it is accompanied. Thus is every Word of God steadfast as a Declaration of his Will unto us; by what means soever, it is made known unto us.

V. Every Transaction between God and man, is always confirmed and ratified by promises and Threatenings, Rewards and Punishments ; every trespass.

VI. The most glorious Administrators of the Law do stoop to look into the Mysteries of the Gospel. See 1 Pet. 1.12.

VII. Covenant transgressions are attended with unavoidable penalties; every transgression, that is of the Covenant, disannulling of it, received a meet recompense of reward.

VIII. The Gospel is a Word of Salvation to them that do believe.

IX. The Salvation tendered in the Gospel, is great Salvation.

X. Men are apt to entertain thoughts of escaping the wrath of God, though they live in a neglect of the Gospel. This the Apostle insinuates in that interrogation, How shall we escape?

XI. The neglecters of the Gospel shall unavoidably perish the wrath of God: (How shall we escape if we neglect so great salvation.)

These last Observations may be cast into one Proposition, and so be considered together, namely, That the Gospel is great Salvation, which who so neglecteth, shall therefore unavoidably perish without remedy. We shall first inquire how the Gospel is said to be Salvation, and that Great Salvation ; and then show the equity and unavoidableness of their Destruction by whom it is neglected ; and therein the vanity of their hopes, who look for an escaping in the contempt of it.

By the Gospel, we understand with the Apostle the Word preached or spoken by Christ and his Apostles, and now recorded for our use in the Books of the New Testament; not exclusively unto what was declared of it in the Types and Promises of the Old Testament. But by the way of Eminency we appropriate the whole name and nature of the Gospel unto that delivery of the Mind and Will of God, by Jesus Christ, which included and perfected all that had preceded unto that purpose. Now the Gospel is salvation upon a double account.

First, Declaratively, In that the Salvation of God by Christ, is declared, taught and revealed thereby. So the Apostle informs us, Rom. 1.16, 17. It is the power of God unto salvation, because therein the righteousness of God is revealed from faith to faith ; that is the Righteousness of God in Christ, whereby Believers shall be saved. And therefore it is called, 〈 in non-Latin alphabet 〉 , Titus 2.11. the saving, or salvation bringing, Grace of God. The Grace of God, as that which teacheth and revealeth his Grace. And thence they that abuse it to their lusts, are said to turn the grace of God into lasciviousness, Jude 4. that is, the Doctrine of it, which is the Gospel. And therefore under the Old Testament, it is called the Preaching or declaring of glad tidings, tidings of peace, and salvation, Nahum. 2.1. Isa. 52.7. and is described as a Proclamation of Mercy, Peace, Pardon and Salvation unto sinners: Isa. 61.1, 2. And life and immortality are said to be brought to light thereby, 2 Tim. 1.10. It is true; God had from all Eternity in his infinite Grace contrived the salvation of sinners; but this Contrivance, and the Purpose of it, lay hid in his own Will and Wisdom, as in an infinite Abyss of darkness, utterly imperceptible unto Angels and men, until it was brought to light, or manifested and declared by the Gospel, Ephes. 3.9, 10. Coloss. 1.25, 26, 27. There is nothing more vain, than the supposals of some, that there are other ways whereby this Salvation might be discovered and made known. The Works of Nature or Creation and Providence, the Sun, Moon and Stars, showers from Heaven, with fruitful seasons, are in their judgment Preachers of the salvation of sinners. I know not what also they say, that the Reason of man, by the Contemplation of these things may find out, of I know not what Placability in God, that may incite sinners to go unto him, and enable them to find Acceptance with him. But we see what success all the world, and all the Wise men of it, had in the use and improvement of these means of the salvation of sinners. The Apostle tells us not only, that by their Wisdom they knew not God, 1 Cor. 1.21. but also, that the more they searched the greater loss they were at, until they waxed vain in their imaginations, and their foolish hearts were darkened, Rom. 1.21. And indeed whatever they had amongst them, which had any semblance of an obscure Apprehension of some way of salvation by Atonement and Intercession, as in their Sacrifices, and Mediations of inferior Deities ; which the Apostle alludes unto, 1 Cor. 8.5, 6; as they had it by Tradition from those who were somewhat instructed in the Will of God by Revelation, so they turned it into horrible Idolatries, and the utmost contempt of God. And this was the issue of their disquisitions, who were no less wise in the principles of inbred Reason, and the knowledge of the works of nature, than those who now contend for their Ability to have done better. Besides, the salvation of sinners is a Mystery, as the Scripture everywhere declareth, a blessed, a glorious Mystery, Rom. 16.25. The Wisdom of God in a Mystery, 1 Cor. 2.7. Ephes. 1.9. Col. 1.25, 26. That is, not only a thing secret and marvelous ; but such as hath no dependence on any Causes that come naturally within our Cognizance. Now what ever men can find out, by the Principles of Reason, and the contemplation of the works of God, in Creation and Providence, it is by natural scientifical conclusions ; and what is so discovered, can be no heavenly, spiritual, glorious Mystery ; such as this salvation is. What ever men may so find out, if they may find out anything looking this way, it is but natural science, it is not a Mystery, and so is of no use in this matter, what ever it be. Moreover, it is not only said to be a Mystery, but an hidden Mystery ; and that hid in God himself ; as Ephes. 3.9, 10. Col. 1.25, 26. 1 Cor. 2.7, 8. That is, in the Wisdom, Purpose, and Will of God. Now it is very strange that men should be able by the the natural means fore-mentioned; to discover an heavenly, supernatural Wisdom, and that hidden on purpose from their finding by any such enquiry, and that in God himself; so coming unto the knowledge of it, as it were whether he would or no. But we may pass over these Imaginations; and accept of the Gospel, as the only way and means of declaring the salvation of God. And therefore every Word and Promise in the whole Book of God, that intimateth or revealeth anything belonging unto this Salvation, is itself a part of the Gospel, and so to be esteemed. And as this is the work of the Gospel, so is it in an especial manner, its proper and peculiar work with respect unto the Law. The Law speaks nothing of the salvation of sinners ; and is therefore called the Ministry of death and condemnation, as the Gospel is of life and salvation, 2 Cor. 3.9, 10. And thus the Gospel is salvation declaratively.

Secondly, It is Salvation Efficiently ; in that it is the great Instrument which God is pleased to use, in, and for the Collation and bestowing salvation upon his Elect. Hence the Apostle calls it the Power of God unto salvation, Rom. 1.16. Because God in and by it exerts his mighty Power in the saving of them that believe; as it is again called, 1 Cor. 1.18. Whence there is a saving Power ascribed unto the Word itself. And therefore Paul commits believers unto the Word of grace, as that which is able to build them up, and give them an inheritance among all them that are sanctified, Acts 20.32. And James calls it, the engrafted Word, which is able to save our souls, Chap. 1.21. The mighty Power of Christ being put forth in it, and accompanying of it, for that purpose. But this will the better appear, if we consider the several principal parts of this Salvation, and the Efficiency of the Word as the Instrument of God in the communication of it unto us. As▪

First, In the Regeneration and Sanctification of the Elect, the first external Act of this Salvation. This is wrought by the Word, 1 Pet. 1.23. We are born again, not of corruptible seed, but of incorruptible by the Word of God. Wherein not only the thing itself, of our Regeneration by the Word, but the manner of it also is declared. It is by the Collation of a new spiritual life upon us, whereof the Word is the seed. As every life proceeds from some seed, that hath in its self virtually the whole life to be educed from it by natural ways and means, so the Word in the hearts of men is turned into a vital principle, that cherished by suitable means puts forth vital acts and operations. By this means are we born of God and quickened, who by nature are children of wrath, dead in trespasses and sins. So Paul tells the Corinthians, that he had begotten them in Jesus Christ by the Gospel, 1 Cor. 4.15. I confess, it doth not do this work by any Power resident in its self, and always necessarily accompanying its Administration. For then all would be so regenerated unto whom it is preached, and there would be no neglecters of it. But it is the Instrument of God for this end; and mighty and powerful through God it is for the accomplishment of it. And this gives us our first real Interest in the Salvation which it doth declare. Of the same Use and Efficacy is it in the progress of this work in our Sanctification ; by which we are carried on towards the full Enjoyment of this salvation. So our Savior prays for his Disciples, Joh. 17.19. Sanctify them by thy Word ; as the means and instrument of their Sanctification. And he tells his Apostles, that they were clean through the word that he had spoken unto them, Chap. 15.3. For it is the food and nourishment whereby the spiritual Principle of Life, which we revive in our Regeneration is cherished and increased, 1 Pet. 2.2. and so able to build us up; until it give us an inheritance among them that are sanctified.

Secondly, It is so in the Communication of the Spirit unto them that do believe, to furnish them with the Gifts and Graces of the Kingdom of Heaven, and to interest them in all those Privileges of this salvation, which God is pleased in this life to impart unto us, and to entrust us withal. So the Apostle dealing with the Galatians about their backsliding from the Gospel, asketh them, wither they received the Spirit by the works of the Law, or by the Word of Faith, Chap. 3.2. that is, the Gospel. That was the Way and means whereby God communicated unto them his Spirit, by whom among many other Privileges, we are sealed unto the day of Redemption. This is the Covenant of God, that his Spirit and the Word of the Gospel shall go, and shall abide together with his Elect, Isa. 59.1. And he is given unto us by the Gospel on many accounts.

(1.) Because he is the gift and grant of the Author of the Gospel, as to all the especial Ends and concernments of salvation. John tells us, that the Spirit was not given when Jesus was not as yet glorified, Chap. 7.39. that is, not in that manner, as God hath annexed unto this salvation: and therefore Peter tells us, that when the Lord Christ ascended up on high, he received of the Father the Promise of the Spirit, and poured him forth on them which did believe, Acts 2.33. And this he did, according to his own great Promise and Prediction, whilst he conversed with his Disciples in the days of his flesh. There was not anything that he more supported and encouraged them withal, nor more raised their hearts to an Expectation of, than this, that he would send unto them, and bestow upon them the Holy Ghost, for many blessed ends and purposes, and that to abide with them forever, as we may see, Joh. 14.15, 16. And this is the great privilege of the Gospel, that the Author of it, is alone the donor and bestower of the Holy Spirit ; which of what concernment it is in the business of our Salvation, all men know▪ who have any acquaintance with these things:

(2.) He is promised in the Gospel, and therein alone. All the Promises of the Scripture, whither in the Old Testament or New, whose subject is the Spirit, are Evangelical ; they all belong unto, and are parts of the Gospel. For the Law had no Promise of the Spirit, or any Privilege by him annexed unto it. And hence he is called the holy Spirit of promise, Ephes. 1.13. Who next unto the Person of Christ, was the great subject of Promises from the foundation of the world.

(3.) By these Promises are Believers actually and really made partakers of the Spirit, They are vehicula Spiritus ; the Chariots that bring this holy Spirit into our Souls, 2 Pet. 1.4. By these great and precious Promises is the Divine Nature communicated unto us, so far forth as unto the indwelling of this blessed Spirit. Every Evangelical Promise is unto a Believer, but as it were the clothing of the Spirit ; in receiving whereof he receives the Spirit himself, for some of the blessed Ends of this great salvation. God makes use of the Word of the Gospel, and of no other means, to this purpose. So that herein also it is the grace of God that bringeth salvation.

Thirdly, In our Justification. And this hath so great a share in this salvation, that it is often called salvation itself; And they that are justified, are said to be saved ; as Ephes. 2.8. And this is by the Gospel alone ; which is a point of such importance, that it is the main subject of some of Paul's Epistles, and is fully taught in them all. And in sundry respects it is by the Gospel.

(1.) Because therein, and thereby is appointed and constituted the New Law of Justification, whereby even a sinner may come to be justified before God. The Law of Justification was, that he that did the Works of the Law should live in them, Rom. 10.5. But this became weak and unprofitable by reason of sin, Rom. 8.3. Heb. 8.7, 8, 9. That any sinner, (and we have all sinned and come short of the glory of God ) should be justified by this Law or Rule, implies a contradiction, and is utterly impossible. Wherefore God by the Gospel hath constituted a new Law of Justification, even the Law of faith, Rom. 3.27. which is the holy Declaration of his Will and Grace, that sinners shall be justified and accepted with him by faith in the blood of Christ, without the Works of the Law ; that he that believeth shall be saved. This is equally constituted and appointed in the Law of faith to be proposed unto all that shall believe. And on the account hereof, the Gospel is salvation.

(2.) Because in every Justification there must be a Righteousness before God, on the account whereof, the Person to be justified is to be pronounced and declared righteous, this is tendered, proposed, and exhibited unto us in and by the Gospel.

This is no other but the Lord Christ himself and his Righteousness, Isa. 45.21, 22. Rom. 8.3, 4. Rom. 10.4. 2 Cor. 5.21. Gal. 3.13, 14. Now Christ with his whole Righteousness, and all the benefits thereof, are tendered unto us, and given unto, or bestowed on them that do believe, by the Promise of the Gospel. Therein is he preached and proposed as crucified before our eyes, and we are invited to accept of him, which the souls of Believers through the Gospel do accordingly.

And (3.) Faith itself whereby we receive the Lord Christ for all the Ends for which he is tendered unto us, and become actually interested in all the fruits and benefits of his Mediation, is wrought in us by the Word of the Gospel. For as we have declared, it is the seed of all Grace whatever; and in especial, faith cometh by hearing, and hearing by this word of God, Rom. 10.17. Conviction of sin is by the Law: but faith is by the Gospel. And this is the Way and means which God hath appointed on our part, for the giving us an actual interest in Justification ; as established in the Law of the Gospel, Rom. 5.1. Again,

(4.) The Promise of the Gospel conveyed unto the soul by the Holy Spirit, and entertained by faith, completes the justification of a believer in his own conscience, and gives him assured Peace with God. And then the whole work of this main branch of our salvation is wrought by the Gospel.

Fourthly, There is in this salvation an instruction and growth in spiritual Wisdom, and an Acquaintance with the Mystery of God, even of the Father and the Son, which also is an Effect of the Gospel. Of ourselves we are not only dark and ignorant of heavenly things, but darkness itself ; that is, utterly blind, and incomprehensive of spiritual Divine Mysteries, Ephes. 5.8. and so under the Power of darkness, Col. 1.13. as that we should no less than the Devils themselves be holden under the chains of it unto the Judgment of the great Day. Darkness and ignorance as to the things of God themselves, in respect of the Revelation of them, and Darkness in the Mind and Understanding of them in a right manner, being revealed, is upon the whole world. And no heart is able to conceive, no tongue to express the greatness and misery of this Darkness. The removal hereof is a mercy inexpressible, the beginning of our entrance into Heaven, the Kingdom of Light and Glory, and an especial part of our salvation: For God is light, and in him there is no darkness at all ; so that whilst we are under the power of it, we can have no intercourse with him; For what communion hath light with Darkness? Now the removal hereof is by the Gospel, 2 Cor. 4.6. God who commands light to shine out of darkness, shines in our hearts to give us the knowledge of his Glory in the face of his Son ; and he doth it by the Illumination of the glorious Gospel of Christ, v. 4. For not only is the Object revealed hereby, Life and Immortality being brought to light by the Gospel, but also the Eyes of our understandings are enlightened by it, savingly to discern the Truths by it revealed. For by it, it is, that both the eyes of the blind are opened, and light shineth unto them that sit in darkness ; whence we are said to be called out of darkness into marvelous light, 1 Pet. 2.9. And our Calling is no otherwise but by the Word of the Gospel. And as the implanting of this heavenly Light in us is by the Word, so the growth and increase of it in spiritual Wisdom is no otherwise wrought, 2 Cor. 3.18. Col. 2.2. And this spiritual Acquintance with God in Christ, this saving Wisdom in the Mystery of Grace, this holy Knowledge and Understanding of the Mind of God, this growing Light and insight into Heavenly things, which is begun, increased, and carried on by the Gospel, is an especial dawning of that Glory and immortality, which this salvation tendeth ultimately unto.

Fifthly, There belongs unto it also that Joy and Consolation, which believers are made partakers of by the Holy Ghost in this world. Oft times their Trials are many, their troubles great, and their temptations abound in the course of their obedience. And these things are ready to fill them with Cares, Fears, Sorrows and Disconsolation. Now though our Lord Jesus Christ hath foretold his Disciples of all the tribulations and sorrows that should attend them in this world, and taught them to uphold and support their spirits with the thoughts and hopes of the glory that shall be revealed; yet in the salvation that he hath purchased for them there is provision of comfort, with joy unspeakable and full of glory, even during their pilgrimage here below. Such joy indeed it is as the world knoweth not, nor can know. The principles and causes of it, its Nature and Effects, are all hidden unto them. Yet such it is, that all the contentments and enjoyments of this world are no way to be compared with it; and such do all that have tasted of it esteem it to be. Now this also is wrought in us and communicated unto us by the Gospel. It is the Word of Promise whereby God gives strong consolation unto the heirs of salvation, Heb. 6.17, 18. And upon the receiving of this Word by faith it is, that Believers rejoice with unspeakable and full of glory. Not only supportment and comfort in the bearing of troubles, but glorious Exultations and Extasies of joy are ofttimes wrought in the hearts of Believers by the Gospel. Now they can endure, now they can suffer, now they can die ; joy is upon their heads, and in their hearts, and sorrow and sighing fly away. Here is Rest, here is Peace, here are Refreshments, here are Pleasures, here is Life to be desired. The good Lord sweeten and season all our hearts with all these Consolations, these joys of his Kingdom, and that by the blessed Word of his Grace.

Lastly, to instance in no more particulars, the Gospel is the Word of Salvation, and the instrument in the hand of God for the conferring of it upon Believers, because they shall be taken into the full possession and enjoyment of it at the last day, by and according unto the word and sentence of it. It is the Symbol and Tessera that gives men final admission into glory. The secrets of all hearts shall be judged according to the Gospel, Rom. 2.6. And by the word of it shall the Elect receive their Crown. And in these respects is the Gospel a word of salvation.

But secondly, it is said in our Proposition as in the Text, to be great salvation. Now we have seen that the Gospel is called salvation metonymically, the Cause being called by the name of the Effect. But in this adjunct of Great, so great, the Effect itself, Salvation itself, preached and tendered by the Gospel is principally intended. That then in the next place we are to declare, namely that this Salvation preached in the Gospel is great salvation. Neither is it absolutely said to be great salvation, but such, or so great salvation. And it is usual in the Scripture, where it would suggest unto our minds and thoughts an inconceivable greatness, to use some such expressions as plainly intimate somewhat more than can be expressed. See 1 Pet. 4.17, 18. Heb. 10.29. Joh. 3.16. So great, that is absolutely so, and comparatively so, with respect unto the benefits received by the Law ; and inconceivably so, beyond what we can conceive or express. There ought then to be no expectation that we should declare the real greatness of this salvation, which the Apostle intimates to be inexpressible ; we shall only point at some of those considerations wherein the greatness of it doth most principally consist and appear.

First, it is great in the Eternal contrivance of it. When sin had defaced the glory of the first Creation, and the Honor of God seemed to be at a stand, no way remaining to carry it on unto that End which all things at first tended unto; all Creatures were, and forever would have been ignorant of a way for the retrievment of things into the former, or a better Order, or the bringing forth a salvation for that which was lost. For besides that there were such horrible confusions, and such inextricable entanglements brought upon the Creation and the several parts of it, which none could discern how they might be jointed and set in order again; there appeared a repugnancy in the very properties of the Divine Nature, unto any relief or salvation of sinners. Let sinners be saved, and what shall become of the Justice, Holiness, and Wrath of God, all which are engaged to see a meet recompense of reward rendered unto every transgression? And this was enough eternally to silence the whole Creation, by reason of that indispensible Obligation which is on them always, and in all things to prefer the Honor and Glory of their Maker, before the Being or well-being of any creatures what ever. Should the holy Angels have set upon a contrivance for the salvation of sinners; upon the first discovery that it would interfere and clash with the Glory of God, (as every contrivance of Wisdom finite and limited would have done undoubtedly, yea rise up against his very Blessedness and Being) they would instantly have cast it from them as an abominable thing, and have rested eternally in the Contemplation of his Excellencies, for which end they were created. Here therefore infinite Wisdom, infinite Grace, infinite Goodness, and infinite Holiness discover themselves in that contrivance of salvation, which solves all those difficulties and seeming contradictions, keeps entire the Glory of God's Attributes, repairs the Honor lost by sin, and reduceth the whole Creation into a new Order and subserviency to the Glory of its Maker. Hence this great Projection and design is called the Wisdom of God, 〈 in non-Latin alphabet 〉 ; as that wherein he was pleased principally to lay open the fountain and spring of his eternal Wisdom, Rom. 11.33. 1 Cor. 1.24. And not only so, but the manifold wisdom of God, Ephes. 3.10. That is, infinite Wisdom, exerting itself in great and unspeakable variety of means and ways for the accomplishment of the end designed. Yea all the Treasures of wisdom are said to be laid out in this matter, and laid up in Christ Jesus, Col. 2.3. As if he had said, that the whole store of infinite wisdom was laid out herein. And thus, though God made all things in wisdom, yet that which he principally proposeth unto our consideration in the creation of all things, is his Sovereign Will and Pleasure, joined with infinite Power. For his will or pleasure were all things created, Rev. 5.11. But in this work of contriving the salvation of sinners, he minds us of the counsel of his will, Ephes. 1.11. that is, the infinite wisdom, wherewith the Holy Acts of his Will concerning it were accompanied. And the mystery of his good pleasure, wherein he designed to gather up all things into one head by Jesus Christ, verse 10. Certainly the product of infinite and eternal Wisdom, of the Counsel of the Will of the most Holy, wherein the Treasures of it were laidout, with a design to display it in manifold variety, must needs be Great, very Great, so great as cannot be conceived or expressed. Might we here stay to contemplate and admire in our dim and dawning light, in our weakness, according to the meanness of our apprehensions of the reflections of it in the Glass of the Gospel, the Eternity of this contrivance, the transactions between Father and Son about it, the Retrievment of the lost Glory of God by sin, and ruined creation in it, the security of the Holiness, Righteousness, Veracity and Vindictive Justice of God provided for in it, with the abundant overflowings of Grace, Goodness, Love, Mercy and Patience that are the life of it, we might manifest that there is enough in this Fountain to render the streams flowing from it great and glorious. And yet alas, what a little, what a small portion of its Glory, Excellency, Beauty, Riches, is it, that we are able in this world to attain unto? How weak and mean are the conceptions and thoughts of little children about the designs and counsels of the wise men of the earth? and yet there is a Proportion between the Understandings of the one and the other; but there is none at all between ours and the infinite depths of the Wisdom and Knowledge of God which are laid out in this matter; we think as children, we speak as children, we see darkly as in a glass, and the best acting of our faith in this business is, humble Admiration and holy Thankfulness. Now certainly it is not in the capacity of a creature to cast greater contempt on God, than to suppose he would set all his glorious Properties on work, and draw forth all the Treasures of his Wisdom, to produce or effect that which should be low, mean, not every way admirable. And yet unto that height of impiety hath unbelief arrived amongst many of them unto whom theGospel is and hath been preached, as to reject and contemn the whole mystery of it as mere folly, as an empty notion, fit to be neglected and despised. So hath the god of this world blinded the eyes of men, that the light of the glorious Gospel should not shine into their minds. But when God shall come to be admired in all them thatbelieve, on the account of this design of his Grace and Wisdom, they will with astonishment see the glory of it in others, when it shall be too late for to obtain any benefit by it unto themselves.

Secondly, The Salvation preached in the Gospel is Great upon the account of the way and means whereby it was wrought and accomplished; or the great effect of the infinite Wisdom and Grace of God in the Incarnation Mediation and Suffering of his Son. Thus was it wrought, and no otherwise could it be effected. We were not redeemed with silver and gold, and corruptible things, 1 Pet. 1.18. No such price would be accepted with God; Salvation is more precious than to be so purchased, Psal. 49.6, 7. But it may be it might be effected and brought about by the Law, which was God's own Institution; either its Precepts or its Sacrifices might effect this work, and Salvation may be attained by the works of the Law? But yet neither will this suffice. For the Law is weak and insufficient as to any such purpose, Rom. 8.23. nor would the Sacrifices of it be accepted unto that end, Heb. 10.7, 8. How then shall it be wrought? is there none worthy in heaven or earth to undertake this work, and must it cease forever? No, the Eternal Son of God himself, the Word Power and Wisdom of the Father, the brightness of his Glory, and the express image of his Person, he hath undertaken this work. This renders it Great and glorious, that the Son of God in his own Person should perform it; it must assuredly be great salvation which he came himself to work out. And how doth he do it, by the mighty word of hispower, as he made all things of old? No, this work is of another nature, and in another manner must be accomplished.For,

1. To this purpose he must be Incarnate, made flesh, Joh. 1.14. made of a Woman, Gal. 4.4. Though hewere in the form of God, and equal to God, yet he was to humble and empty himself unto and in the form of a man, Phil. 2.6, 7. This is that great mystery of godliness, God manifested in the flesh, that the Angels desire to look into. That the Son of God should take the Nature of Man into subsistence with himself in the same Person, which was necessary for the effecting of this salvation, is a thing that the whole Creation must admire unto Eternity. And yet this is but an entrance into this work. For,

2. In this Nature he must be made under theLaw, Gal. 4.4. obnoxious to the commands of it, and boundto the obedience which it required. It became him to fulfillall righteousness, that he might be our Savior: for though he were a Son, yet he was to learn and yield obedience. Without his perfect obedience unto the Law, our salvation could not be perfected. The Son of God must obey, that we may be accepted and crowned. The difficulties also, temptations and dangers that attended him in the course of his obedience are inexpressible. And surely this renders salvation by him very great. But yet there is that remains which gives it another Exaltation. For,

3. This Son of God, after the course of his obedience to the whole will of God, must die, shed his blood, and make his soul an offering for sin. And herein the glory of this salvation breaks forth like the Sun in its strength. Obedient he must be unto death, the death of the cross, Phil. 2.8. If he will be a Captain of salvation to bring many sons to glory, he must himself be made perfect by sufferings, Heb. 2.10. There were Law and Curse and Wrath standing in the way of our salvation, all of them to be removed, all of them to be undergone, and that by the Son of God. For we were not redeemed with silver and gold, or corruptible things, but with the precious blood of Christ, 1 Pet. 1.18. And therein God redeemed his Church with his own blood, Acts 20.28. And herein assuredly was the love of God manifest, that he laid down his life for us, 1 Joh. 3.16. This belongs unto the means whereby our salvation is procured. Nor yet is this all, for if Christ had only died for us, our faith in him had been in vain, and we had been still in our sins. Wherefore,

4. To carry on the same work, he rose from the dead, and now lives forever to make intercession for us, and so save unto the uttermost them that come unto God by him. By these means was the salvation preached in the Gospel obtained, which surely manifest it to be great salvation. Would God have sent his Son, his only Son, and that in such a manner, were it not for the accomplishment of a work as well great and glorious init self, as indispensibly necessary with reference untoits end? Would the Son himself have so emptied himself of his glory, condescended to so low a condition, wrestled withsuch difficulties, and undergone at length such a cursed and shameful death, had not the work been great wherein he was employed? O the blindness hardness and stupidityof the sons of men! they profess they believe these things to be true, at least they dare not deny them so to be; but forth effect of them, for the salvation wrought by them, they value it the least of all things that they have any acquaintance withal. If this salvation thus procured do seize on them in their sleep, and fall upon them whether they will or no, they will not much resist it, provided that it cross them in none of their lusts purposes or pleasures. But to see the Excellency of it, to put a valuation upon it according to the price whereby it is purchased, that they are utterly regardless of. Hear, ye despisers, wonder and perish. Shall the Son of God shed his blood in vain? Shall he obey, and suffer, and bleed, and pray, and die, for a thing of naught? Is it nothing unto you that heshould undergo all these things? Was there want of Wisdom in God, or love unto his Son, so toemploy him, so to use him, in a business which you esteem of sovery small concernment, as that you will scarce turn aside tomake enquiry after it? Assure yourselves these things are not so, as you will one day find unto your eternal ruin.

Thirdly, This salvation will appear to be great, if we shall consider what by it we are delivered from, and what we are interested in, or made partakers of by virtue thereof. These also may denominate salvation to be great, and they may therefore be considered apart.

First, What are we delivered from by this salvation? In a word, Every thing that is evil in this world, or that which is to come. And all evil may be referred unto two heads. 1. That which corrupteth and depraveth the principles of our nature in their being and operation. And, 2. That which is destructive of our nature as to its well-being and happiness. The first of these is sin, the latter is punishment ; and both of them take up the whole nature of evil. The particulars comprised in them may not here be distinctly and severally insisted on. The former containeth our Apostasy from God, with all the consequences of it; in darkness, folly, filth, shame, bondage, restlessness, service of lust the world and Satan, and therein constant rebellion against God, and diligence in working out our own everlasting ruin; all attended with a senseless stupidity in not discerning these things to be evil, hurtful, noisome, corruptive of our natures and beings; and for the most part with brutish sensuality in the approbation and liking of them. But he who understands no evil in being fallen off from God, the first Cause, chiefest Good, and last End of all; in being under the power of a constant Enmity against him, in the disorder of his whole soul, and all the faculties of it, in the constant service of sin, the fruit of bondage and captivity in the most vile condition, will be awakened unto another apprehension of these things, when a time of deliverance from them shall be no more. The latter of these consists in the wrath or curse of God, and compriseth what ever is or may be penal and afflictive unto our Nature unto Eternity. Now from both these, with all their effects and consequences, are Believers delivered by this salvation, namely from sin and wrath. The Lord Christ was called Jesus, because he saves his people from their sins, Matth. 1.21. And he isalso the Savior who delivers them from the wrath to come, 1 Thess. 1.10. And this is great salvation. If a man be but the means of delivering another from poverty, imprisonment, or a dangerous disease, especially if such a one could be no otherwise delivered but by him, how great is the kindness of it esteemed tobe, and that deservedly? Providential deliverances from imminent dangers of death temporal, are looked on as great salvations, and that by good men, and so they ought to be, 2 Cor. 1.10. But what are all these unto this salvation? What is the sickness of the body, unto the disease, yea the death of the soul? What is imprisonment of the out-ward man, under the wrath of poor worms like ourselves, and that for a fewdays, unto the chains of everlasting darkness? What is a little outward want and poverty, to the want of the favor love and presence of God unto Eternity? What is death temporal, past in a moment, an end of troubles, anentrance into Rest, unto death eternal, an eternaldying, under the curse wrath and righteous vengeance of the holyGod? These things have no proportion one to another. So inexpressibly great is this salvation, that there is nothing left us to illustrate it withal. And this excellency of Gospel salvation will at length be known to them by whom at present it is despised, when they shall fall and perish under the want of it, and that to Eternity.

Lastly, This salvation is Great upon the account of the End of it, or that which it brings Believers unto. The deliverance of the People of Israel of old out of Egypt was great salvation ; so doth God everywhere set it forth, and so did the people esteem it, and that justly. They who murmured under it, they who despised the pleasant land, fell all of them under the sore displeasure of God. But yet as this deliverance was but from temporal outward bondage, so that which it brought them unto was but outward rest for a few days, in a plentiful country; it gave them an inheritance of Houses and Lands and Vineyards in the Land of Canaan ; but yet there also they quickly died, and many of them perished in their sins. But as we have seen what we are delivered from by this salvation, so the Excellency of the Inheritance which we obtain thereby is such, as no heart can conceive, no tongue can express. It brings us into the favor and love of God, unto the Adoption of children, into durable rest and peace; in a word, unto the enjoyment of God in glory eternal. Oh the Blessedness of this Rest, the Glory of this Inheritance, the Excellency of this Crown, the Eternity and unchangeableness of this Condition, the Greatness of this Salvation! how mean, how weak, how low, how unworthy are our apprehensions of it? yet surely through the blessed Revelation of the Spirit of Grace by the word of the Gospel, we see, we feel, we experience so much of it, as is sufficient to keep us up unto an holy Admiration and longing after it all the days of our pilgrimage here on earth.

It remaineth now that we declare the unavoidableness of their destruction who neglect this so great salvation. There are three things that make the punishment, or destruction of any person to be unavoidable. 1. That it be just and equal. 2. That there be no relief nor remedy provided for him. And, 3. That he to whom it belongs to inflict punishment, be able and resolved so to do: and they all concur to the height in this case. For,

1. It is just and equal that such persons should be destroyed; whence the sentence concerning them is so decretory and absolute. He that believeth not shall be damned, Matth. 16.16. And the Holy Ghost supposeth this case so clear evident and undeniable, that he refers the proceedings of God therein unto the judgmentof sinners themselves, Heb. 10.29. And they who are judged on this account at the last day will be speechless, have nothing to reply, nothing to complainof. And the sentence denounced against them will appearunto all to be righteous,

1. Because they despise an overture of a treaty about Peace and Reconciliation between God and their souls. There is by nature an enmity between God and them, a state and condition whereby themselves alone would be losers, and that forever. God who hath no need of them, nor their obedience or friendship, tenders them a Treaty upon terms of peace. What greater condescension love or grace could be conceived or desired? This is tendered in the Gospel, 2 Cor. 5.19. Now what greater indignity can be offered unto him, than to reject his tenders, without so much as an enquiry after what his terms are, as the most do to whom the Gospel is preached? Is not this plainly to tell him, that they despise his love, scorn his offers of Reconciliation, and fear not in the least what he can do unto them? And is it not just that such persons should be filled with the fruit of their own ways? Let men deal thus with their Rulers whom they have provoked, that have power over them, and see how it will fare with them. Neither will God be mocked, nor shall his grace always be despised. When men shall see and learn by woeful experience what pitiful poor worms they are, and have some beams of the Greatness Majesty and Glory of God shining upon them, how will they be filled with shame, and forced to subscribe to the righteousness of their own Condemnation for refusing his treaty and terms of Peace.

2. These terms contain salvation. Men in the neglect of them neglect and refuse their own salvation: and can any man perish more justly than they who refuse to be saved? If God's Terms had been great, hard, and difficult, yet considering by whom they were proposed, and to whom, there was all the reason in the world why they should be accepted; and their destruction would be just thatshould not endeavor to preserve them unto the utmost. But now it is life and salvation that he tenders, on whose neglect he complains, that men will not come unto him that they might have life. Certainly there can be no want of righteousness in the ruin of such persons. But,

3. That which the Apostle principally builds the Righteousness and inevitableness of the destruction of Gospel neglecters upon, is the greatness of the salvation tendered unto them; How shall we escape if we neglect so great salvation? How it is so, and wherein the greatness and excellency of it doth consist hath been be fore declared. Such and so great it is, that there is nothing which as inner, can fear or suffer, but it will deliver him from it; nothing that a creature can desire but it will bring him to the possession of it. And if this be despised, is it not righteous that men should perish? If we know not, yet God knows how to set a value upon this great Effect of his Love, Wisdom and Grace, and how to proportion punishment unto its contempt. The truth is, God alone is able sufficiently to revenge the greatness of this sin and indignity done unto him. We have before shown how meet it was that the transgression of the Law should be punished with punishment eternal; and yet the Law had provided no relief for any in distress or misery, only taking men as it found them, in the first place it required obedience of them, and then promised a reward. And a good holy and righteous Law it was, both in its Commands and in its Promises and Threatenings. It found men in a good estate, and promised them a better on their obedience; wherein if they failed, it threatened them with the loss of their present condition, and also with the superaddition of eternal ruin. And in all this it was a clear effect of the righteousness holiness and faithfulness of God. But the Gospel finds men in quite another state and condition, in a condition of misery and ruin, helpless and hopeless, and is provided on purpose both for their present relief, and future everlasting happiness. And shall they escape by whom it is despised? Is it not just and equal that it should prove a savor of death unto death unto them? Is it meet that God should be mocked, his Grace be despised, his Justice violated, his Glory lost, all, that sinners may go unpunished? Let them think so whilst they please, God thinketh otherwise, all the Angels in Heaven think otherwise, all the Saints from the beginning of the world unto the end of it think otherwise, and will glorify Godto eternity for the righteousness of his judgments on them thatobey not the Gospel. But,

Secondly, Suppose the destruction of these persons be in itself righteous, yet there may be some remedy and relief provided for them, that they maynot actually fall under it; there may yet some way of escape remain for them, and so their ruin not be so unavoidable as is pretended. It hath been shown that itwas a righteous thing that the transgressors of the Law should perish, and yet a way of escape is providedfor them; God is merciful, and things may be found atthe last day otherwise than now they are reported: at least allthat Faith, Diligence, Obedience and Holiness which is spoken of, is not required to free men from being neglecters of the Gospel ; so that they who come short of them may nevertheless escape. I answer, that we are not now discoursing of the Nature of that Faith and Obedience which is required tointerest men in Gospel salvation. But certain it is, that it will be found to be that which the Word requires, and no other; even that faith which purifieth the heart, that faith which reformeth the life, that faith which is fruitful in good works, that faith which bringeth forth universal Holiness, without which no man shall see God. A faith consisting with the love and service of sin, with neglect of Gospel duties, with conformity to the Word, with a sensual profane or wicked life, will stand men in no stead in this matter. But this is not the subject of our present discourse. It may suffice in general that the Faith and Obedience which the Gospel requireth are indispensably necessary to free men from being Gospel despisers; what they are is all our concernment to inquire and learn: for where they are wanting there is no relief nor remedy, what ever wind and ashes of vain hopes men may feed upon and deceive themselves withal. It is true, there was a remedy provided for the transgression of the Law, and this remedy was, 1. Reasonable, in that there was no mixture of mercy or grace in that dispensation. And God saw meet to glorify those properties of his Nature, as well as those which before shone forth in the Creation of all things, and giving of the Law. Pardoning mercy was not sinned against in the breach of the Law, and therefore that might interpose for a relief, which was done accordingly. And yet, 2. Neither would this have been either reasonable or righteous, if that only and last way of satisfying the Righteousness and the Law by the sufferings and Sacrifice of the Son of God had not intervened. Without this, Mercy and Grace must have eternally rested in the bosom of God, without the least exercise of them; as we see they are in respect unto the Angels that sinned, whose Nature the Son of God assumed not, thereby to relieve them. And, 3. This relief was declared immediately upon the entrance of sin, and the promises of it renewed continually until it waswrought and accomplished. And hereby it became the subject of the whole Book of God, and the principal matter of all intercourse between God and sinners. But all these things fully discover, that there neither is, nor can any relief be provided for them that sin against the Gospel. For, (1.) From what spring, what fountain should it proceed? Mercy and Grace are principally sinned against in it, and their whole design of it therein defeated. The utmost of mercy and grace is already sinned against, and what remaineth now for the relief of a sinner? Is there any other Property of the Divine Nature whose consideration will administer unto men any ground of hope? Is there anything in the Name of God in that Revelation that he hath made of himself by his Works, or in his Word, to give them encouragement? Doubtless nothing at all. But yet suppose that God had not laid out all the riches and treasures of his Wisdom Grace Love and Goodness in Gospel salvation by Jesus Christ, which yet he affirmeth that he hath; suppose that in Infinite Mercy there were yet a reserve for pardon; by what way and means (2.) Should it be brought forth and made effectual? We have seen that God neither would nor could ever have exercised pardoning mercy towards sinners, had not way been made for it by the Blood of his Son: what then? Shall Christ die again that the despisers of the Gospel may be saved? Why besides that the Scripture affirms positively, that henceforth he dieth no more, and that there is no more sacrifice for sin, this is the most unreasonable thing that can be imagined. Shall he die again for them by whom his death hath been despised? Is the Blood of Christ such a common thing, as to be so cast away upon the lusts of men? Besides, when should he make an end of dying? They who have once neglected the Gospel may do so upon a second trial, nay undoubtedly would do so, and thence should Christ often die, often be offered, and all still in vain. Neither hath God any other Son to send to die for sinners; he sent his only begotten Son once for all, and he that believeth not on him must perish forever. In vain then will all men's expectations be from such a mercy as there is nothing to open a door unto, nor to make way for its exercise. Nay this mercy is a mere figment of secure sinners, there is no such thing in God. All the mercy and grace that God hath for his creatures is engaged in Gospel salvation ; and if that be despised, in vain shall men look for any other. Neither, 3. Is there any word spoken concerning any such relief or remedy for Gospel neglecters. Pardon being provided for transgressions of the Law, instantly it is promised, and the whole Scripture is written for the manifestation of it; but as for a provision of mercy for them that despise theGospel, where is any one word recorded concerning it? Nay doth not the Scripture in all places fully and plainly witness against it? He that believeth not shall be damned. There remains no more sacrifice for sin. He that believeth not, the wrath of God abideth on him. And will men yet feed themselves with hopes of mercy whilst they neglect the Gospel? Well fare them who being not able to retrieve secure sinners, against this light and evidence of the want of any relief reielved for them, have carried the whole matter behind the curtain, and invented a Purgatory for them to help them when they are gone from hence, and cannot return to complain of them by whom they are deceived. But this also as all other reliefs will prove a broken reed to them that lean on it; for they who neglect the Gospel must perish, and that eternally, for the mouth of the Lord hath spoken it.

Thirdly, Then all hopes of escaping must arise from hence, That he whose right it is, and on whom it is incumbent totake vengeance on them that n • glect the Gospel, will not be able so to do, or at least not to such a degree, as to render it so fearful as is pretended. This need not much to be insisted on. It is God with whom men have to do in this matter. And they who allow his Being, cannot deny him to be Omnipotent and Eternal. Now what cannot he do who is so? It will at length be found to be a fearful thing to fall into the hands of the living God. There is unto wicked men the same everlasting cause of Being and Punishment. The same hand that upholds them, shall afflict them, and that forever. What his Righteousness requires, his Power and Wrath shall execute unto the uttermost, so that there will be no escaping. And th • se are the holy foundations on which all Gospel Threatenings and Comminations are built, which will all of of them take place and be accomplished, with no less certainty than the Promises themselves. Now from all that hath been spoken unto this Proposition we may learn,

1. To admire the Riches of the Grace of God, which hath provided so great salvation for poor sinners. Such and so great as it is, we stood in need of it. Nothing could be abated without our eternal ruin. But when Divine Wisdom, Goodness, Love, Grace and Mercy shall set themselves at work, what will they not accomplish? And the effect of them doth the Scripture set forth in those expressions. So God loved theworld; God commendeth his love unto us; Greater love hath nonethan this; Riches of grace; Treasures of wisdom; Exceeding greatness of Power ; and the like. In this will God be glorified and admired unto all Eternity. And in the contemplation hereof are we to be exercised here and hereafter; and thereby may we grow up into the image of God in Christ ; 2 Cor. 3.18. Which way soever we look, what ever we consider in it, here is that which will entertain our souls withdelight and satisfaction. The Eternal Counsel of God, the Person of Christ, his Mediation and Grace, the Promises of the Gospel, the evil and wrath we are freed from, the Redemption and Glory purchased for us, the Privileges we are admitted unto a participation of, the Consolations and Joys of the Spirit, the Communion with God that we are called unto: how glorious are they in the eyes of Believers? or assuredly at all times ought they so to be. How can we enough bewail that vanity whence it is, that the mind suffereth itself to be possessed and filled with other things? Alas, what are they if compared to the excellency of this Love of God in Christ Jesus? Here lies our treasure, here lies our inheritance, why should not our hearts be here also? Were our minds fixed on these things as they ought, how would the glory of them cast out our cares, subdue our fears, sweeten our afflictions and persecutions, and take off our affections from the fading perishing things of this world? and make us in every condition rejoice in the hopes of the glory that shall be revealed. And indeed we lose the sweetness of the life of faith, the benefit of our profession, the reward that is in believing, and are made a scorn to the world, and a prey unto temptations, because we dwell not enough in the contemplation of this great salvation. To stir us up then hereunto we may consider, 1. The excellency of the things themselves that are proposed unto our meditations; they are the Great, the Deep, the hidden things of the Wisdom and Grace of God. Men justify themselves in spending their time and speculations about the things of Nature ; and indeed the employment is better and more noble than what the generality of men do exercise themselves about. For some seldom raise their thoughts above the dunghills whereon they live; and some stuff their minds with such filthy imaginations, as make them an Abomination to God, Mich. 2.1, 2. They are conversant only about their own Lusts, and making Provision to fulfill and satisfy them. But yet what are these things which the better and more refined part of mankind doth search and inquire into, things that came out of nothing, and are returning thitherward apace; things which when they are known, do not much enrich the mind, nor better it at all as to its eternal condition, nor contribute anything to the Advantage of their souls. But these things are eternal, glorious, mysterious, that have the characters of all God's Excellencies enstamped upon them; whose knowledge gives the mind its perfection, and the soul its blessedness; John 17.3. This made Paul cry out that he accounted all things to be but loss and dung in comparison of an acquaintance with them, Phil. 3.8. And the Prophets of old to search diligently into the nature of them; 1 Pet. 1.11, 12. as the things which alone deserved to be inquired after; and which enquiry renders them noble in whom it is, Acts 17.11. and that which alone differenceth men in the sight of God, Jer. 9.23, 24.

2. Our Interest and Propriety in them. If we are believers these are our things. The Rich man is much in the contemplation of his Riches, because they are his own ; and the Great man of his Power, because of his propriety in it. Men take little delight in being conversant in their minds about things that are not their own. Now all these things are ours if we are Christ's, 1 Cor. 3.22. This salvation was prepared for us from all Eternity, and we are the heirs of it, Heb. 1.13. It was purchased for us by Jesus Christ; we have redemption and salvation by his blood; It is made over unto us by the promise of the Gospel, and conferred upon us by the Spirit of Grace. Are these things to be despised? Are they to be cast aside among the things wherein we are least concerned? Or can there be any greater evidence, that we have no Propriety in them, than that would be, if our hearts should not be set upon them? What, all these Riches ours, all these Treasures, this goodly Inheritance, this Kingdom, this Glory; and yet we not be constant in thoughts and meditations about them? It is doubtless a sign at least, that we question our Title unto them, and that the Evidences we have of them will not endure the trial. But woe unto us if that should be the end of our profession; and if it be otherwise, why are not our minds fixed on that which is our own, and which no man can take from us.

3. The Profit and Advantage which we shall have hereby; which will be much every way: for (1.) By this means we shall grow up into a likeness and conformity unto these things in our inward man. Spiritual Meditation will assimilate our minds and souls unto that which is the object of it. So the Apostle tells the Romans, that they were delivered into the form of the Doctrine preached unto them, Chap. 6.17. obeying it by faith, the likeness of it was brought forth upon their souls ; and by the renewing of their minds, transformed quite into another image in their souls, Chap. 12.2. This the Apostle most excellently expresseth, 2 Cor. 3.18. A constant believing contemplation of the Glory of God in this salvation by Christ, will change the mind into the image and likeness of it, and that by various degrees until we attain unto perfection, when we shall know as we are known. Accustoming of our minds unto these things, will make them heavenly; and our affectious which will be conformed unto them, holy. This is the way to have Christ dwell plentifully in us, and for ourselves to grow up into him who is our head. And is it nothing to get our minds purged from an evil habit, inclining unto earthly things, or continually forging foolish and hurtful Imaginations in our hearts? This Meditation will cast the soul into another mould and frame ; making the heart a good treasure, out of which may be drawn at all times, Good things new and old.

2. Consolation and supportment under all Afflictions will from hence spring up in the soul. When the Apostle would describe that property of faith whereby it enables a Believer to do and suffer great things joyfully and comfortably, he doth it by its work and effect in this matter; it is saith he, the substance of things hoped for, and the evidence of things not seen, Chap. 11.1. that is, it brings into the soul, and makes evident unto it, the great things of this salvation, the great things of the Love and Grace of God therein; and thus it doth no otherwise, than by a constant contemplation and holy admiration of them; and when this is once done, he multiplyes instances to evince what great Effects it will produce, especially in its enabling of us to go through difficulties, trials and afflictions. And the same also he ascribeth unto Hope ; which is nothing but the souls waiting and expectation to be made partaker of the fullness of this salvation, whose greatness and satisfactory Excellency it doth admire, Rom. 5.2, 3, 4, 5. When any Affliction or Tribulation presseth upon a believer, h • can readily divert his thoughts from it, unto the rich grace of God in this salvation, which will fill his heart with such a sense of his love, as shall carry him above all the assaults of his trouble. And a direction to this purpose the Apostle pursues at large, Rom. 8.16, 17, 18, 24, 25, 34, 35, 36, 37, 38. This is a safe harbor for the soul to betake itself unto in every storm; as he teacheth us again, 2 Cor. 4.16, 17, 18. Whatever befalls us in our outward man, though it should press so sore upon us as to ruin us in this world, yet we faint not, we despond not; and the reason is, because these things which we suffer, bear no proportion unto what we enjoy or expect; and the way whereby this consideration is made effectual unto us, is by a constant Contemplation by faith on the great unseen things of this salvation, which takes off our minds and spirits from a Valuation of the things which we presently suffer and endure. And this experience assures us to be our only relief in afflictions, which undoubtedly it is our wisdom to be provided for.

3. The same may be said concerning Persecution, one especial part of Affliction, and commonly that which most entangles the minds of them that suffer. Now no man can endure Persecution quietly, patiently, constantly according to the Will of God, especially when the Devil pursues his old design of bringing it home unto their persons, Job. 2.5. unless he hath in readiness a greater Good which shall in its self, and in his own mind, out-balance the evil which he suffers. And this the Grace of this Salvation will do. The soul that is exercised in the contemplation and Admiration of it, will despise and triumph over all his outward sufferings which befall him on the account of his interest therein, as all Persecution doth. This the Apostle declares at large, Rom. 8.31, 32, 33, 34. He directs us to an holy Meditation on God's electing Love, the Death and Mediation of Christ, the two springs of this Meditation. And thence leads us, v. 35, 36. to a supposition of the great and sore persecutions that may befall us in this world; and from the former consideration triumphs over it all, v. 37. with a joy and exaltation beyond that of Conquerors in a battle, which yet is the greatest that the nature of man is capable of, in and about temporal things. When the soul is prepossessed with the Glory of this Grace, and his interest therein, it will assuredly bear him up against all the threatenings, reproaches and persecutions of this World; even as it did the Apostles of old; making them esteem, that to be their Honor and Glory which the World looked on as their shame; Acts 5.41. and without this the heart will be very ready to sink and faint.

4. This also will greatly tend unto the confirmation of our faith, by giving us a full Experience of the things that we do believe. Then the Heart is immovable, when it is established by Experience; when we find a substance, a reality, a spiritual nourishment in things proposed unto us. Now how can this be obtained, unless we are conversant in our minds about them? unless we dwell in our thoughts and affections upon them? For thereby do we taste and find how good the Lord is in this work of his Grace. Thus this duty being on many accounts of so great importance, we may do well to consider wherein it consisteth; and there are these four things belonging unto it.

First, Intense Prayer for a Spirit of Wisdom and Revelation to give us an Acquaintance with the Mystery and Grace of this great salvation. In ourselves we have no inbred knowledge of it, nor can we by our own endeavors attain unto it. We must have a new understanding given us, or we shall not know him that is true, 1 Job. 5.20. For notwithstanding the Declaration that is made of this Mystery in the Gospel, we see that the most men live in Darkness and Ignorance of it. It is only the Spirit of God which can search these deep things of God and reveal them unto us, 1 Cor. 2.10. By him must he, who commanded light to shine out of darkness, shine into our hearts to give us the light of the knowledge of this glory of God in the face of Jesus Christ, 2 Cor. 4.6. And therefore the Apostle prays for the Ephesians, that God would give unto them the Spirit of Wisdom and Revelation, in the knowledge of him, that the eyes of their understandings being opened, they may know what is the hope of his calling, and what the riches of the glory of his inheritance in the Saints, and what is the exceeding greatness of his power to us ward who believe, Chap. 1.17, 18, 19. And for the Colossians, that they might come unto all riches of the full assurance of understanding to the acknowledgement of the Mystery of God, and of the Father, and of Christ, Chap. 2.2. that is, that they might have a spiritual and saving acquaintance with the Mystery of this great salvation, the Love, Grace, and Wisdom of God therein; which without this Spirit of Wisdom and Revelation from above we shall not attain unto. This then in the first place is to be sought after; this are we to abide in; constant Prayers and supplications for the teaching, instructing, revealing, enlightening Work and Efficacy of this Spirit; that we may be enabled to look into these deep things of God ; that we may in some measure with all Saints comprehend them, and grow wise in the Mystery of salvation. Solomon tells us how this wisdom is to be obtained, Prov. 2.3, 4, 5. If thou criest after knowledge, and liftest up thy voice for understanding, if thou seekest for her as for silver, and searchest for her as for hid treasures, then shalt thou understand the fear of the Lord, and find the knowledge of God ; It is by praying, crying, supplications, with diligence, and perseverance, that we attain this Wisdom; abide herein, or all other attempts will prove but vain. How many poor souls otherwise weak and simple, have by this means grown exceeding wise in the Mystery of God? And how many more, wise in this world, through the neglect of it, do walk in darkness all their days?

Secondly, Diligent study of the Word wherein this Mystery of God is declared and proposed unto our faith, and holy contemplation; but this hath been spoken unto in part already, and must again be considered, and so need not here to be insisted on.

Thirdly, Sincere love unto, and delight in the things that are by the Spirit of God revealed unto us, is another part of this duty. Herein our Apostle declares what was his frame of heart, Phil. 3.8. How doth his heart triumph in, and rejoice over the knowledge he had obtained of Jesus Christ? and then indeed do we know anything of the Grace of God aright, when our hearts are affected with what we know. Peter tells us, that the Saints of old, in their believing, rejoiced with joy unspeakable and full of glory, 1 Ep. 1.8. They discovered that in Christ which ma •• their hearts leap within them, and all their affections to overflow with delight and joy. And this is an Essential part of this Holy Admiration, which distinguisheth it from that barren, fruitless, notional speculation of it, which some are contented withal. This are we to stir up our hearts unto in all our Meditations of the Grace of God, and not to rest until we find them affected, satisfied and filled with an holy complacency, which is the most eminent evidence of our interest in, and Union unto the things that are made known unto us.

Fourthly, All these things are to be attended with thankfulness and praise. This the Apostle was full of, and brake forth into, when he entered upon the description of this Grace, Eph. 1.3, 4. and this will be the frame of his heart, who is exercised unto an holy admiration of it. When our Lord Jesus Christ considered the Grace of God in revealing the mysteries of this salvation unto his Disciples, it is said of him, that he rejoiced in Spirit, Luke 10.21. 〈 in non-Latin alphabet 〉 his Spirit leaped in him ; and he breaks forth into a solemn Doxology, giving Praise and Glory unto God. And is it not their duty to whom they are revealed, to do that, which out of love unto them, our Lord Christ Jesus did on their behalf? Thankfulness for the things themselves, thankfulness for the Revelation of them, thankfulness for the Love of God, and the Grace of Jesus Christ in the one and the other, is a great part of this duty.

Secondly, This will teach us, what esteem we ought to have of the Word of the Gospel, by which alone this great salvation is revealed and exhibited unto us ; the great means and instrument which God is pleased to use in bringing us unto a participation of it. This one consideration is enough to instruct us unto what valuation we ought to make of it, what price we should set upon it, seeing we cannot have the pearl without the purchase of this Field. Some neglect it, some despise it, some persecute it, some look upon it as foolishness, some as weakness, but unto them that believe, it is the power of God, and the wisdom of God. To further us in this duty, I shall take up some of those considerations, which the words we insist upon do offer unto us, and thereby also pass through what yet remains for our instruction in them. And we may consider,

1. The Excellency and Preeminence of the Gospel, which ariseth from the first Revealer, that is, the Lord Christ the Son of God. It was begun to be spoken unto us by the Lord ; Herein the Apostle prefers it before the Law. It is that Word, which the Son came to reveal and declare from the bosom of the Father ; and surely he deserves to be attended unto; Hence it is so often called the Word of Christ, and the Gospel of Christ, not only because it treateth of him, but because it proceedeth from him, and on that account is worthy of all Acceptation. And (2.) To neglect the Gospel is to neglect and despise the Son of God who was the Author of it, and consequently the Love and Grace of God in sending him. So the Lord Christ tells them that preach the Gospel, he that despiseth you, despiseth me, and he that despiseth me, despiseth him that sent me. Neglect of the Gospel reflects immediately upon the Lord Christ and the Father; and therefore our Apostle bids us take heed that we despise not him who spake from Heaven, which can be no otherwise done, but by neglect of his word. Some pretend to honor Christ, but they have no regard for his Word ; yea, they may say of it as Ahab of Micaiah, that they hate it; and have therefore some of them endeavored to extirpate the preaching of it out of the world, as the Papists have done: at least, have looked on it as an useless thing, that the Church might be well enough without. But such men will find themselves mistaken, when it is too late to seek after a remedy; the true Cause of their hatred unto the word, is because they can find no other way to express their hatred unto Christ himself. Neither did ever any man hate or loath the Gospel, but he that first hated and loathed Jesus Christ: but against the Word they have many pretences, against the Person of Christ none, that are as yet passable in the world; This makes the Word to bear that which is intended against Christ himself, and so will he interpret it at the last day. (3.) Consider, that this Word was confirmed and witnessed unto from Heaven, by the mighty Works and Miracles which attended the dispensation thereof. So our Apostle here informs us; and though we saw not those Miracles, yet we have them left on infallible Record for our use, that by them we might be yet stirred up to value and attend unto the Word in a due manner. God hath so ordered things in his holy Providence, that none can neglect the Word, without shutting his eyes against such Light and Evidence of conviction, as will leave them abundantly inexcusable at the last day. Now from these and the like considerations; the duty proposed may be enforced.