not conclude from the whole, That this falvati on, which is the contrivance of fo great wisdom, has fo great an author as God, is brought about by fo great means, proclaimed by fo great a perfon as the only begotten of the Father, frees from fo great evils, and entitles to fo great bleffings, is indeed a great falvation? Proceed we now to a 12d Property of this falvation. As it is upon the accounts mentioned, and not a few others, a great falvation, fo likewife is it a complete falvation. It is called falvation to the uttermoft, Heb. vii. 25. He is able to five them to the uttermoft that come unto God by him. Now the completenefs of this falvation we may take up in four particulars. (1.) It is falvation from all evils. It is not only, as we did at length make appear under the former head, falvation from many, from great evils; but it is falvation from all evils. It extends to all forts of evils. We might mention many forts of evils; but they are all easily reducible to two, móral evils or fins, penal evils or punishment. Now this falvation extends to both. It is falvation from all fin: The blood of Jefus Chrift cleanfeth from all fin, 1 John i. 7. It is juftification from all things, Acts xiii. 39. Be it known to you therefore, men and brethren, that through this man is preached unto you the forgiveness of fins'; and by him all that believe are justified from all things, from which ye could not be juftified by the law of Mofes. And if we be faved from all moral evils, falvation from all others follows in courfe. (2.) It is falvation from all degrees of all thofe evils. It might have extended to all forts of evils, and yet not have comprehended a deliverance from all degrees of them: but it is complete in this refpect; as the blood of Jefus Chrift cleanf.

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Part II. cleanfeth from all fin, fo it cleanfeth from every degree: it cleanfeth fully. As the Spirit of Christ is able to fubdue all fin, fo is he able to fubdue all fin fully. In a word, Christ makes thorough work of it; and fuch as do believe fhall be faved from all their fears, from all their enemies, from all their fins, and all their forrows; Chrift will prefent them without fpot or wrinkle or any fuch thing. No ftain, no blemish fhall be left on them before he have done with them. (3.) It is comprehenfive of all spiritual bleffings, nay, of every good thing; God will give grace and glory, and he will withhold no good thing from them that walk uprightly, Pfal lxxxiv. 11. And believers are faid to be bleffed with all spiritual blessings in Chrift Je fus, Ephef. i. 3. (4.) It comprehends all these bleffings in their perfection. While in this world the enjoyments of the faints are not complete; but they shall be fo ere it be long. Grace will ripen into glory. That which is in part will be done away, and that which is perfect will come in its room.

3dly, This is a fuitable falvation. How fuit able it is to God, we have hinted already; and therefore I fhall only name a few things which may evince its congruity to fuch poor finners as are convinced of their need of falvation. And,

(1.) This falvation is exceedingly fuitable to fuch a poor finner, because it is near. One that is in a great extremity, to tell him of a remedy in fome far country, at a great distance, will rather increase than help his difquietment. Such a remedy, may he fay, is fufficient, but how fhall it be got? who will bring it to me? and may I not be dead and gone before it arrive? So might the convinced finner fay. Did we tell him of a Sa

viour that were to be met withal in some remote country, or after the courfe of fome years, his perplexity would hereby be increased: his café requires speedy relief; it will not admit of long delays: and this falvation is exactly adapted to his condition; as the apoftle fhews, Rom. x. 6. The righteousness which is of faith speaketh on this wife, Say not in thine heart, Who shall afcend into heaven (that is, to bring Chrift down from above) or, who shall defcend into the deep (that is, to bring up Chrift again from the dead?) 8. But what faith it? The word is nigh thee, even in thy mouth, and in thy heart, that is the word of faith which we preach, That if thou shalt confefs with thy mouth the Lord Jefus, and fhalt believe in thine heart, that God hath raifed him from the dead, thou shalt be faved. This falvation is near in the offer; it is near in its advantages. As the offer brings it close home; fo the advantage of it is prefently to be obtained. The jaylor foon got eafe, and fo may every convinced finner in the fame method; he may obtain, if not prefent fae. tisfaction, yet present safety.

(2.) This falvation in its terms is fuited to the needs and defires of a convinced finner. He can not purchase falvation; therefore falvation freely offered is fuitable to him. If money were requir ed of fuch as come to the market of grace, the finner would never look near it: but when all that need are bid come, and take and have all, without money and without price; then he finds a market to his mind, falvation according to wifh, perfectly fuch as he would have.

(3.) It is fuitable in its nature to his wants. As. it is falvation upon the very terms he wishes, fo all the bleffings he needs are to be had upon these

terms: needs he pardon? he may have it; needs he repentance?he may have it. In a word, if he needs grace or glory, he may have them.

(4.) The fecurity offered is fuitable to the very defires of fuch am one. The convinced finner is now deeply fenfible of the concern, moment, and importance of falvation; and therefore he would not willingly hazard it upon a small fecurity. He would not venture fo much upon fame weak probability, he would have the higheft fecurity in this matter, which is of the highest importance. And what greater fecurity can he defire for his falvati on, than God's covenant and promife confirmed by his oath? it wo

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And

4thly, This falvation is called eternal falvation, Ifa. xlv. 17. But Ifrael fhall be faved in the Lord with an everlasting falvation: ye shall not be abanied nor confounded world without end. we are told, Heb. v. 9. That Chrift being made perfect through fufferings, is become the author of eternal falvation unto all them that obey him. It is eternal falvation upon a threefold account., (1.) It is falvation eternal in its defign and contrivance, the fruit and product of everlasting love. The father's drawing finners, in time, into a compli ance with the terms of falvation, is the fruit of everlasting love, Jer. xxxi. 3. The Lord appear ed of old unto me, faying, Yea, I have loved thee With an everlasting love therefore with loving kindness have. I drawn thee. (2.) It is everlafting falvation, because it is falvation from ever lafting evils. He that believes not shall be damn ed, that is, as the Spirit of God comments upon izelfewhere, he fhall be panifhed with everlasting deftruction from the prefence of the Lord, and the glory of his power, 2 Theff. i. 9. (3.) It is eternal'

fal-.

falvation, because it entitles to, and puts man in poffeffion of eternal bleffings. He that believ eth on the Son hath everlasting life, John iii. 36. Thus have we feen what this falvation is, in itfelf, and in its properties. We proceed,

VI. To demonftrate the truth of the doctrine, That fuch as do betake themselves by faith unto, or believe on the Lord Jefus Chrift, fhall affuredly be faved: and this we make good,

1. From the eternal and immutable purpose of God, that he that believes fhall be faved. Great contefts there have been among christians about the decrees of God; but fcarce ever any yet had the confidence to alledge that God had not decreed this. Such as will allow leaft. to the decrees of God, are forced to own that he has purpofed in himself, that he that believes fhall be faved: and, when God has purpofed fo, who can contradict, or who can make him fall fhort of what ever he has purpofed? Since it is unquestionable from the revelation that God hath made of his will, that he has purpofed the falvation of all that do believe, it muft of nieceffity be fo.that fuch fhall infallibly be faved. Could any believer fall fhort, of his happinefs, of the falvation which God has purpofed in himself to beftow on him, it must flow from one of two, either a change in God's purpose, or God's falling fhort of his intent: but. neither of the two can poffibly be. (1.) As for God's purpofe, it must of neceffity be unchangeable like himself; He is God, and changes not, Mal. iii. 6. Should God change, he would lofe his name I am that I am. Upon this ground it is that the wife man fays, Eccl. iii. 14. I know that whatever God doth, it fhall be for ever. God is the father of lights, with whom there is no wari

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ableness,