VIA LACTEA, or THE SAINTS Only Way to True Blessedness. Opened in a SERMON from MATTH. 5.8. ALSO, The Danger of neglecting Gospel-Salvation, from Heb 2.3.  
By Thomas Cheesman, Master of Arts, and formerly a Member of Pembrook-Colledge in Oxford.  
With his Epistle to Vindicate Himself from those Absurdities of Method and Language, and little less than Blasphemies, with which he was abused by a Mercenary Pen, in the former Impression.  
London, Printed for the Vindication of the Author, and Satisfaction of the Reader. 1663.   

TO THE READER.  
Courteous Reader,  
MY poor Labours in the Gospel have been of late so wretchedly abused, and falsely represented to the World, as that I have been in a manner constrained to Print these following Sermons, for a necessary vindication of my Ministry, from the contempt of those profane adversaries, who would gladly lay hold upon any occasion to vilify it, and load it with disgraceful imputations. In partieular, that Sermon upon Mat. 5.8. Has been most barbarously handled, and contumeliously dealt with, for I dare appeal to any judicious auditor, which was present at the delivery of it, whither the counterfeit Copy can show almost any thing true and genuine, save only the Text; that absurd Pamphlet, in which these unparalled forgeries are comprised, carries a fair and plausible Title, flattering the Reader into expectations of some rich spiritual treasure, but he which would take the pains to search, shall find his deluded hopes entertained with nothing but dross and dung, the very excrements of a sottish distempered brain; in a word, the discourse is altogether wild, brutish, and extravagant, as if it were ambitious to derive its pedigree from a pure frenzy, and were calculated for Bedlam, rather than any serious Christian auditory, or were penned by an author who had publicly renonnced all congruity of language, and had professed himself a sworn Enemy both to reason and conscience, before he could be qualified for the work; and therefore Christian Reader, for the future, I desire thee neither to receive or give credit to any thing that shall come abroad in the like nature as mine But I shall dwell no longer upon this unpleasing subject, be it known for thy further satisfaction, that what is here Printed, is the same for the main substance of it, with that which was formerly Preached, without any considerable addition; concerning the whole, I shall venture to, say thus much, that there is the clear water of life drawn from the wells of salvation, though not presented to thee in a golden cup; wholesome food, though the dish be not artificially garnished; yet if thou be in the number of hungering and thirsting souls, such as relish the simplicity of the Gospel, thou wilt not stand upon niceness or delicacy. I Entreat that thou do not only read, but weigh and consider; never rest satisfied until the truths here contained have made some lively impression upon thy heart, so this and all other discourses of the like nature may build thee up in thy most holy faith, and bring thee nearer to God, which shall be the Prayer of him who would gladly approve himself a faithful Witness to the truth,  
Tho. Cheesman.   
MAT. 5.8. 
Blessed are the pure in heart, for they shall see God.  
HEre is a description of happiness, quite contrary to the expectation of Scribes and Pharises, who being strangers to the spiritual interpretation of the Law, did commonly teach their Disciples, that they need not doubt of obtaining Salvation, if they did but lead civil lives; if they did but bring forth the fruits of moral honesty, and were exactly conformable to the Tradition of their Elders. But says our Saviour, Do not satisfy yourselves with such an empty shadow of outward Traditional, and Ceremonial holiness; Know, it is the inward frame and disposition of heart, which you are principally engaged to regard, and look after; Blessed are the pure in heart, etc. though there are many persons zealous in the observation of superstitious customs, which their own fancy hath made choice of though they stand much upon clean Garments, and clean Vessels; Though they do much for the purifying of the flesh, yet notwithstanding this their outward purity, they may be objects of Gods reprobating anger, they may be condemned to perish with the unbeleiving world, and fall short of eternal happiness; But blessed are the pure in heart, for they shall see God. By heart here is meant all the powers and faculties of the inward man; so purity of heart doth imply an understanding free from error, a conscience void of offence towards God and towards man, a will freed from the Dominion of sin and Satan, affections clarified and refined from the dross of this present World. Blessed are they that are thus pure in heart, for they shall see God; that is, they shall enjoy him.  
Vision is commonly put for fruition in the Scripture, so in that place, Heb. 12.14. Fellow Peace and holiness, without which no man shall see the Lord; that is, none shall enjoy him; no man without holiness, shall be admitted to taste that fullness of joy, or bathe in those Rivers of pleasures that are at the right hand of God; or else we may understand it according to the more plain and familiar signification, and thus the pure in heart shall see God, in his work of creation, they shall behold him in the beautiful frame of Heaven and earth; every thing which they see, will put them in mind of their creators wisdom, goodness, and power; they shall see him likewise in the works of providence, taking notice of his hand in every mercy, and in every judgement; and they shall see him present in all his Ordinances; but more especially they shall see him in the life to come; they shall see the blessed person of Jesus Christ, who is the glass of the Trinity, and in whom those who are pure in heart shall one day behold the fullness of the Godhead dwelling bodily; this glass is of a transforming nature; for they which see it, shall be changed into the same likeness, from glory to glory. Thus much for the meaning of the words, the pure in heart shall see God, while they continue in this World, by an eye of faith; they shall likewise have a more clear immediate ravishing and refreshing vision of him, when they are perfectly glorified in the life to come.  
The Text may be divided into a Proposition, and a Demonstration. The Proposition asserts that the pure in heart are blessed; The Demonstration or Argument which the Holy Ghost makes use of in this place, to prove their blessedness, is taken from their seeing of God; blessed are the pure in heart, for they shall see God.  
The principal Doctrine, resulting from the words, may be this, That the pure in heart, they, and only such as they, are blessed; or, that true blessedness can never be obtained without purity of Heart.  
In the Prosecution of it, I shall first show, what precious ingredients are required to make up this purity of heart. Secondly, why we should labour to get purity of heart. Thirdly, what means we should use to have our hearts purified. Fourthly, in what particulars this purity of heart will especially discover itself.  
I. There are many things employed or comprehended in this purity of heart. First, the justification of our persons; civilising morality doth only furnish men with some sweet scented flowers, which may perfume their outward conversation, rendering it more acceptable to humane society, though still their hearts may continue as filthy and impure as ever they were before. Moral men commonly have a high conceit of themselves, and yet they may be abominable in the sight of God, as Solomon speaks, Prov. 30.12. There is a Generation that are pure in their own eyes, and yet is not washed from their filthiness; but no true purity can be effectually produced in our inward parts, until we come to be sprinkled in the blood of Christ, Rev. 1.5. Who hath loved us and washed us from our sins in his own blood. We can never be cleansed from our sinful abominations, until we be washed in the blood of that immaculate Lamb, which takes away the sins of the World; when the soul is brought into a state of justification, it is clothed in the wedding Garment of Christ's imputed righteousness, which is large enough to cover all its natural deformities, and then though it were never so black and filthy before, it presently appears full of amiable lustre, and shining excellency, bright, and clear, beautiful as an Angel, without spot or blemish in the sight of God.  
Secondly, Purity of heart doth imply a renovation of our nature. We are all defiled in our very birth and conception; the poisonous Leprosy of Original sin hath spread itself over every faculty of the soul, and member of the body; therefore if ever we obtain any acceptable purity, this corrupt depraved nature must be changed; hence is that Petition of the Prophet David, which you may read in Psal. 51.10. Create in me a clean heart, O God, and renew a right spirit within me. Tit. 3.5. we are said to be saved by the washing of Regeneration, and renewing of the Holy Ghost. And the Apostle Paul likewise prays in the behalf of his Thessalonians, that they may be sanctified throughout, both in body, soul, and spirit, 1 Thes. 5.23. The soul and the spirit are here to be distinguished. The Spirit here signifies the most Noble sublime and Angelical part of man, comprehending his will, conscience and understanding; the soul, that signifies the inferior faculties of sensitive desires and affections, and the body that is the outward man, the instrument of the soul. In Ezek. 36.25, 26. you have an excellent Gospel promise, I will sprinkle clean water upon you, and you shall be washed from all your filthiness, and from all your Idols will I cleanse you; a new heart also will I give you, and a new spirit will I put within you. Oh that men were generally more convinced about the excellency and necessity of this sanctifying work!  
Thirdly, purity of heart requires the casting out of defiling sins; all sin is of a very defiling nature, therefore it's shadowed forth in the book of Leviticus, under the notion of a spreading Leprosy; 'tis compared likewise to the vomit of a Dog, and to that filthy mire which Swine delight to wallow in. But more particularly, sinful pleasures must be cast out of the heart. In the 47. of Ezek. there you read concerning the River of the Sanctuary, that is, the Doctrine of the Gospel, which is dispersed amidst the wilderness of the Gentiles; and most places where it came, received a healing virtue from it, but in the 11 vers. the Miry places, and the Marshes thereof shall not be healed. By the Marshes and Miry places, some fitly understand those men & women that have given themselves over to sinful pleasures; these kind of persons are very unlikely to be healed by the waters of the Sanctuary; what gross defilement do many contract, while they let lose the reins to vile affections, and drown the masculine activity of their spirit in a loathsome puddle of sensuality! Also earthly-mindedness is another sin, which must be cast out, if we desire to have a pure heart. When a thing is mingled with that which is of a superior nature, it's thereby made more rich and precious, as when silver is mingled with gold; but if it be mingled with that which is of an inferior nature, as silver mingled with lead, such a heterogeneus' mixture doth debase and impoverish it; thus when the soul of man is as I may so speak, mingled with the graces of the spirit, this makes it more Noble, exalting it to a higher degree of perfection. But if it be mingled with the drossy vanities of the world, this makes it base and vile. The Scripture tells us concerning the pollutions of the World, 2 Epist. of Peter, Cap. 2. vers. 20. and in James 1.27. saith he, This is pure Religion and undefiled before God, and the father, to visit the fatherless and the widows in their afflictions, and to keep himself unspotted from the world; the things of the world, they are a dirty defiling nature; they are like Pitch, 'tis hard to touch them and not contract some defilement or other. How is it possible that that man should have a pure heart that can be contented from morning to night, to entertain nothing but the world in his soul! John 17.15. (saith Christ,) I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil.  
Fourthly, Purity of heart requireth that we should adorn ourselves with purifying Graces; First, Hope, 1 Joh. 3.3. He that hath this hope, purifieth himself even as he is pure. Raised expectations of future happiness, should stir up in the soul strong and vigorous endeavours after present holiness; because a defiled heart, and a undefiled inheritance, cannot stand together. Secondly, Faith, that's another purifying grace; as you have it, Acts 15.9. Purifying their hearts by faith. Those which persuade themselves, that they do believe in Christ; and yet their hearts are as carnal, and corrupt, as filthy, and impure as ever they were before, They may know that their faith is but a fantastic dream, or deluding shadow; there is nothing of truth nothing of reality in it: Faith having tied a marriage knot between Christ and the soul, lays a strong engagement upon her, to keep herself chaste and pure till the approach of her glorious Bridegroom, when she shall be taken into the everlasting embraces of his love. Thirdly, Repentance, that is another purifying grace: Repentance pulls off the mask from the face of sin, causing it to appear in its proper colours; so that it hath no alluring paint nor counterfeit dress, by which it should ensnare, or delude the soul any longer. Repentance fills the soul of a sinner with hatred and detestation against sin; making him restless in his desire, till he can procure an universal divorce, and perpetual separation from it. Those that continue impenitent, can lie soaking in the mire of bloody, reigning lust, and yet not be sensible of the least defilement; but the truly penitent soul is solicitous to wash out every spot and slain. Fourthly, Love that has a notable purifying influence upon the heart; Love chief stands in a reciprocal similitude of disposition. They that love God, will strive every day to have more and more of his likeness, of his picture they are ambitious to be beautified with the most plentiful participation of his image. They that love God, will endeavour for such a measure of holiness and purity as may dispose and fit them to maintain a refreshing fellowship and communion with God. You that can wallow in the fink of common profaneness, without the least check or remorse of conscience, Oh! it is a sign you have not the least dram of true love to God. Fiftly, Purity of heart requireth that we should be consecrated, devoted and given up to the service of God. Men of drossy impure spirits look after carnal self in whatsoever they do; they aim at nothing but the pleasing and gratifying of their flesh; that's the great end which they propose to themselves in all their actions; but those who have a pure heart endeavour to glorify God by yielding impartial obedience to his Commands. They act according to the simplicity of the Gospel; walking in the plainess, candour and ingenuity of a gracious spirit. Pharisaical Hypocrites, how ever they may cleanse the outside, yet their hearts are rotten and impure; because they only serve God for byends and self respects. Sixthly, purity of heart requireth that we should resist vain thoughts, Jerem. 4.14. Oh Jerusalem, wash thy heart from wickedness, that thou mayst be saved; what wickedness was this which must be washed away, lest it did hinder salvation? the holy Ghost tells you in the following words, how long shall vain thoughts lodge within thee! Those which indulge themselves in the harbouring of vain thoughts, must never look to have their hearts cleansed; therefore when ever thoughts begin to rise in thy soul, command them to stand and undergo a serious examination; if they can show a pass from the Scripture, let them go on, and be encouraged, but if they appear to be vain, idle, and impertinent, send them back to hell from whence they came, not giving them the least countenance or approbation.  
In the last place purity of heart requires that we should bridle immoderate affections. You know, water though it be never so fresh and pure, while it runs in its proper Channel, yet if it overflow the banks, it will quickly grow mudy and defiled; thus thy affections if they be kept within due bounds, and proper limits, they may be pure; but when once they overflow the banks of sobriety and moderation, they presently are defiled. Take heed therefore lest thy spirit be defiled by the irregular distempers and corrupt excess of joy, anger, carnal love, or other the like transporting violent passions.  
In the next place I proceed to show why we should labour after this purity.  
1. Because without this we cannot hear the word; so as to profit by it; If the stomach be filled with corrupt matter, the most wholesome food will prove distasteful; thus when the heart abounds with impurity, the most spiritual and heavenly truths that can be delivered, will scarce find any acceptable or savoury relish; those which cannot feed upon the word with such sweetness, delight, satisfaction, if they would seriously examine themselves, they may possibly find that they have defiled their consciences by some secret way of sinning against God, and that's the reason why their hearts are so little affected under the Preaching of those Gospel truths, which were formerly entertained with highest esteem, and were thought worthy of all acceptation.  
2. Without this we cannot draw nigh to God in any other Religious duties. James 4.8. Draw nigh unto God, and he will draw nigh unto you; but how shall we be made partakers of this incomparable privilege? the former words direct us, cleanse your hands you sinners, and purify your hearts you double-minded. Isaiah 1.16. wash ye, make ye clean, put away the evil of your do from before mine eyes; come now let us reason together, saith the Lord; there is no coming unto God, except we be first washed and made clean, Heb. 9.13. How much more shall the blood of Christ, who through the eternal spirit offered himself up without spot unto God, cleanse your consciences from dead works, that you serve the living God? you cannot serve the everliving God in an acceptable manner, unless your consciences be cleansed from dead works, and this can only be done by the blood of Jesus Christ, who through the eternal spirit offered himself up without spot unto God.  
3. We should therefore labour for purity of heart, because without this we can have no true peace; peace and purity go together. When God appears in his Majesty and Glory, when he ariseth terribly to shake the earth, and magnifies his excellent power, working wonders amongst the children of men, this is the privilege of those which are pure in heart, that they shall remain undaunted, because conscience will speak peace to them. Job 11.14, 15. If iniquity be in thy hand, put it far away, and let not wickedness dwell in thy Tabernacles; for then shalt thou lift up thy face without spot; yea, thou shalt be steadfast, and shalt not fear. So Psal. 51.7, 8. saith David, purge me with Hyssop, and I shall be clean; wash me and I shall be whiter than snow; make me to hear joy and gladness, that the bones which thou hast broken may rejoice; as if he had said, Lord, I have defiled myself by this bloody sin which I have committed, and because of my defilement, joy and gladness hath been banished from my spirit; but do thou wash me, purge me clean, and then the joy of thy salvation will be restored, peace will return again. Many they complain for want of comfort, for want of peace; let them consider whither there be not some sin or other that they harbour with allowance; for believe it, one sin will fill the heart with bitterness, vexation, and galling perplexity. Sin is a Jonah that raiseth storms and tempests where ever it comes.  
Fourthly, We should labour for purity, because without this there can be no scriptural well grounded hope of getting to heaven. David saith, Psal. 24.3, 4. Who shall ascend into the Hill of the Lord? who shall stand in his holy place? he that hath clean hands, and a pure heart, who hath not lift up his soul unto vanity. Those that live after the flesh, wallowing in all impurity, 'tis strange, that they should cheat themselves with such confident expectation of future blessedness; The new Jerusalem is, Civitas Sancta, gloriosa, tota ex auro, tota gemmis et margaritis decorata, (as Zanchy speaks) Consider that magnificent description of this City, which is laid down in the Revelation, and then judge whether Goats and Swine are fit to be admitted to be its Inhabitants: A bare profession may give you admission into the Church Militant; but it is nothing but Scriptural holiness, and real purity that can give you admission into the Church Triumphant; as for profane persons, however they may flatter themselves with vain hopes, yet while they continue in sin, every leaf almost in the Bible, stands as a flaming sword to keep them out of Paradise.  
Fifthly, We should labour after purity of heart, because without this, there can be no perseverance. Those whose Religion stands only in a glistering show of outward profession, though they may seem steadfast and flourishing for a while, yet they will certainly fall away in an hour of temptation: What is the reason that so many have begun in the spirit, and ended in the flesh; so many with the Church of Ephesus have forsaken their first love? It is because their hearts were rotten, and corrupt from the beginning; perhaps their heads were enriched with choice notions, curious speculations, and the like; but still they were strangers to purity of heart, they looked upon Religion as that which could only afford matter of discourse, or did consist in disputing for opinions.  
Sixthly, We should labour for purity of heart, that so we may plentifully taste the goodness of God in all conditions; that is a very remarkable place, in Psal. 73.1. Truly God is good to Israel, even to them that are of a clean heart; Whatsoever Changes, Vicissitudes, and Revolutions, there may be in the world, yet the pure in heart shall experience the mercy and goodness of God.  
In the last place, We should labour to get purity of heart, because the very life of Christianity doth consist in this. In 1 Peter 3.21. Baptism also now saveth, (not the putting away the filth of the flesh, but the answer of a good conscience towards God.) We must consider whether grace have enabled us to answer those solemn engagements, which our baptismal Covenant laid upon us; it is inward washing which doth principally denominate a Christian. Thus much for the reasons and motives, stirring up to labour after purity of heart.  
But in the third place, What must we do to get our hearts purified?  
First, Labour to be heavenly-minded; you may observe, the nearer things are to heaven, the more pure they are. Water is more pure than the earth, as being higher in its situation; Air is more pure than water, and the Fire is more pure than the Air, because it is nearest to the heavenly bodies. If thy heart were turned and taken off from the world, if it were more raised to converse with heaven, and things of an heavenly nature, this would mightily increase the purity of it.  
Secondly, Attend upon the word, John 15.3. Now you are clean, saith Christ to his Disciples, through the word that I have spoken unto you. So Psal. 119.9. Wherewith shall a young man cleanse his way? by taking heed according to thy word.  
And then get the spirit of grace to dwell in thy heart; that is the most effectual way to have the heart purified; the spirit is sometimes compared to water for its purifying nature, John 3.5. Except a man be born again; of water and the spirit, he cannot enter into the Kingdom of God; by water here is not meant the Element of water made use of in baptism; none can conclude baptismal Regeneration from such a place of Scripture as this; no, but except a man be born of water and the spirit, that is, of the spirit that resembles water, compared to water for its cleansing virtue and efficacy; so likewise the Spirit is compared to fire, Mat. 3.11. John speaking concerning Christ, One cometh after me, greater than I, whose Shoe Latchets I am not worthy to unloose, he shall baptise you with the Holy Ghost, and with fire; that is, with the Holy Ghost, that doth resemble fire, so called from its refining virtue.  
In the fourth place I proceed to show wherein this purity of heart doth discover itself.  
It discovers itself chief in these four things, an understanding free from error, in purity of Works, in purity of Words, and in purity of Worship.  
First, An understanding free from error; those that have a pure heart they will strive against Errors in Doctrine, as well as Errors in Practice; for if the head be once poisoned, the venomous influences of it will quickly distend to the heart, infecting the very vitals of Christianity; corrupt opinions, and corrupt practices commonly go together; they that have purity of heart, will be filled with a love to truth.  
Secondly, Purity of heart discovers itself in purity of works; if there be a conformity to the Image of God in the heart, there will also be a conformity to the Law of God in the outward conversation; you may as well suppose the Sun to be without light, the fire without heat, and honey without sweetness, as that saving grace should be rooted in the heart, and not bring forth the fruits of holiness in the life, Mat. 5.16. Let your light so shine before men, that they may see your good works, and glorify your Father which is in Heaven; therefore those do miserably cheat their own souls, which boast as if their hearts were good, though they live in the daily practice of gross and scandalous sins; a pure fountain would never send forth muddy streams, a good tree would never bring forth corrupt fruit; if filthiness appear in the outward behaviour, you may certainly conclude that there is much more impurity in the inward parts.  
Thirdly, Purity of heart showeth itself in purity of words, James 1.26. If any man among you seem to be Religious, and bridle not his tongue, but deceiveth his own heart, this man's Religion is vain. How can the heart be chaste, when the words are lose and immodest? how can the heart be humble, when the speech is swelling and lofty? how can the heart be heavenly, when the discourse constantly runs out, and spends itself upon the things of the World? the words are still suitable to that treasure which is laid up in the heart, Mat. 12.35. A good man out of the good treasure of the heart, bringeth forth good things; and an evil man out of the evil treasure, bringeth forth evil things.  
Fourthly, They that are endued with purity of heart, labour for purity of worship; they are Enemies to Will-worship, they cannot endure to serve God in any way save that which he has appointed; they would not have the gold of the Sanctuary mingled with the dross of humane invention; 'tis the corruption and uncleanness of men's spirits, which makes them so violently contend for, and obstinately addicted to the observation of Idolatrous customs.   
HEB. 2.3. 
How shall we escape if we neglect so great Salvation.  
THe Apostle had told us, in the foregoing verse, that if the word which was spoken by the Angels, that is, the Law which was published upon Mount Sinai, by the subordinate administration of Angels: If that Word, the Law, were so steadfast; if it obtained full authority, so that every transgression, every disobedience against it, received a just recompense of reward; If men were severely punished for transgressing the Law of Moses; how much more shall we be severely punished, if we sin against the glorious Gospel of Jesus Christ! How shall we escape, if we neglect so great Salvation.  
I would willingly spend the short time allotted for the present exercise, in that discourse which might most conduce to general edification: And therefore I shall without further delay present to you this doctrinal point of Observation, from the words to be insisted upon, Namely, Doct. That those which go on in the final neglect of that Salvation which is offered and held forth in the Gospel, they must unavoidably perish.  
In the Handling of the point I shall propose this ensuing method.  
First, I shall show what this salvation is.  
Secondly, Why it is called a great Salvation.  
Thirdly, How many ways men are guilty of neglecting this great Salvation.  
Fourthly, What are the causes from whence the general neglect of this great Salvation may proceed.  
Fifthly, I shall wind up all in some useful application.  
First, What this Salvation is.  
The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, properly signifies the preservation of any thing or Person in a state of safety. But in the Scripture it is taken divers ways.  
First, It is taken for a Deliverance from some temporal danger or calaminity. Thus you have it in Exodus 14.13. When the Israelites were encompassed with an Army of Egyptians at their backs, and the Red Sea was before them, and that the murmuring of the people might be satisfied, Moses stands up, and bids them stand still and see the salvation of the Lord; as if he had said, Let not your hearts be troubled, let not your spirits sink under a load of discouraging fears, do not fall into the hands of unbelief; for that is worse than if you should fall into the hands of your enemies; but have a steadfast eye unto the God of Israel, and so take notice what a seasonable and speedy deliverance he will work for you.  
Secondly, Salvation is taken for the providential care and power of God, whereby he will not let his people want those things that are needful. Thus you have it, Psal. 78.22. When the Israelites murmured against God in the Wilderness for want of food, why saith the Psalmist, They trusted not in his salvation, they believed not in God, and trusted not in his salvation; that is, They trusted not in that wonderful providence of God which would certainly make a provision for them in their wants and difficulties, had they but patience to wait for it.  
Thirdly, Salvation is taken in scripture for the Author of salvation, Psal. 27.1. The Lord is my light and my salvation; whom shall I fear? so in Luke 2.30. they are the words of Simeon, Now lettest thou thy servant departed in peace, verse 30. for mine eyes have seen thy salvation, that is, I have beheld him that shall be the Author of salvation both to the Jews and to the Gentiles.  
Fourthly, Salvation is taken for that state of Glory and perfect Blessedness which the souls of God's people shall enter upon immediately after the dissolution of their bodies.  
Thus you have it in Heb. 1.14. speaking there conc rning the Angels, Are they not all ministering spirits sent forth that they may minister for those which shall be the heirs of salvation? the heirs of salvation, that is, the heirs of future Glory.  
And Lastly, Salvation is sometimes Metonymically taken for the doctrine of the Gospel, because that is the only way which God hath ordinarily appointed for the salvation of his rational creatures.  
And thus it is taken in the words of the Text, How shall we escape if we neglect so great salvation!  
I have finished the first Branch, and proceed to the second, to inquire why this is here called a great Salvation.  
And First, It is so called because it doth concern our souls.  
Oh! that men were more deeply sensible of the incomparable excellency and preciousness that is in their souls! Why, Pleasure is a Dream, Honour is a smoke, Wealth is a deceitful shadow; Our souls are the only jewels, that are worth the preserving. If these be saved, no matter what is lost; and if these be lost, no matter what is saved.  
Alas! What would all the preferments the world can give, avail us if after the enjoyment of all, our souls should be swallowed up in a gulf of remediless torment? I tell you, and there is ground for it in the word of God, that the loathsome toad and the venomous snake, they are in a better condition than the highest unsanctified Monarch upon the earth who shall be condemned to have his portion in this present life. If you highly esteem those things or persons which may be instrumental for the saving of your estates, or to save the life of your bodies; are you not infinitely much more engaged to set an high esteem upon the Gospel which God hath appointed to be the only instrument for the saving of your souls? Why, our time is here spent to very little purpose, unless we do industriously promote the salvation of our souls. We live here in vain unless that short time which is allotted for us to continue here upon the earth, be wisely improved to prepare us for an everlasting enjoyment of God in heaven; it had been better for us that our bodies had never lived the life of nature, unless a life of grace here, dispose our souls for a life of Glory hereafter.  
Those which lay out all their care to cherish frail perishing bodies, and in the mean time neglect their souls, they go the ready way to plunge both body and soul in everlasting ruin. For oh sinner, dost thou not know, that at the Resurrection thy body shall be in the same condition with thy soul? when they are reunited together, they must be both companions in joy, or companions in torment.  
But, when the care which we lay out upon our bodies, is nothing, if compared with the care which we lay out upon our souls, we go the ready way to save both, to make both eternally happy; that is the first reason, it is called a great salvation because it concerns our souls.  
Secondly, That salvation which the Gospel brings, is therefore called a great salvation, because it is often bestowed upon the greatest Sinners.  
There is no person so deeply defiled with the pollutions of the world, or grown so black with the guilt of high and heinous sins, but that the Gospel can furnish him with a robe of imputed Righteousness large enough to cover all his spots, and stains, to conceal all his shame and nakedness in the presence of God.  
No person hath so much run upon the score of divine justice, but the Gospel can bring him acquainted with a Surety which is able to discharge his debt, and pay the utmost farthing. Never yet did any sinner come to Christ, and Christ refused to save him, merely upon this account because his sins were too great to be pardoned; there never was any had occasion for such a complaint; No, the greatest sinner in this congregation may be encouraged; Those which for many years together have continued slaves to the Prince of darkness, those which have spent the flower of their age, in the service of sin, and making provision for their lusts, those that have trifled away their time, that have abused the patience of God, that have trampled under foot the riches of his goodness, that have resisted the work of grace, and grieved the Spirit, why yet if they will accept Christ, and come up to the terms of the Gospel, they shall not miss of a full salvation.  
Thirdly, This is called a very great salvation in regard of the great price which was laid down to procure it. God scorns to sell salvation to any creature; it is therefore freely offered unto us; we may have it without money, and without price; Oh! but it cost Christ full dear; it cost him no less than the shedding of his own precious Blood, the least drop of which was more worth than the whole frame of this material world; if all the mountains had been turned into gold, and every blade of grass on the face of the earth, had been changed into a precious Jewel, and all this laid together had been offered up to procure the salvation of but one single person, yet it would not have been accepted.  
Fourthly, This is a very great salvation if we consider those great benefits that are comprehended in it; why, this salvation, it doth comprehend Adoption, Justification, and Eternal life. The benefits are exceeding great; though men are naturally born vessels of wrath, and fire-bands of hell; why yet the Gospel shows them how they may get into a state of peace and reconciliation with God.  
The Gospel shows them how they may have their sins forgotten and forgiven; how they may have their persons justified, and their natures sanctified, that they may be made meet to be partakers of an inheritance with the saints in light.  
Fifthly, This is called a great salvation because it brings a great revenue of Glory to the excellent Name of God: God is more glorified in that salvation which is extended to sinners in the Gospel, than by any thing else; why, here in this Salvation the riches of his wisdom are discovered, his justice is satisfied, his grace and love are exalted, his mercy sparkles forth to the greatest advantage.  
And then in the sixth place, It is a great salvation if we consider its everlasting nature. Those that are once effectually called, and justified, though they may fall under the merit of condemnation, yet they shall never be brought into a state of condemnation; they that are once the children of God, shall so remain for ever; for the gifts of God are unchangeable; they shall sure enough be kept by the mighty power of God through faith unto salvation. They that are once made partakers of this Salvation, though they may be encompassed with trouble, why yet their graces are safe, their comforts are safe; Christ, their head, their hope, and all is safe. This is the salvation concerning our souls, being bestowed upon the greatest sinners, having a great price laid down to purchase it, comprehending great benefits, bringing great glory to the name of God, and being of an everlasting nature, justly called a very great Salvation.  
I have finished the second thing proposed, and come to the third, enquiring how many ways persons may be guilty of neglecting this great Salvation.  
And first, men are guilty of neglecting this great Salvation when they will not obey the Gospel; whosoever lives in the practice of any known sin, in a state of open rebellion against God, presuming to outface the Sun of Gospel light, (Oh that God would powerfully speak to his heart, and effectually convince him of it!) this person is guilty of neglecting this great Salvation. Why sirs, why doth the great God of Heaven speak to poor worms here upon the earth, unless it be that they should obey him? and how can persons more evidently discover that they despise the Gospel of Christ, then when they will not give up themselves to be ruled and governed by it? when they will not suffer it to have any transforming or reforming efficacy upon their hearts, & when they peremptorily refuse to live up to the purity of a Gospel conversation; but though the word be never so much Preached, yet they still wallow in their filthiness; the Swearer, the Sabbath-breaker, the Perfidious person, the Scorner at an holy life, will still be the same, say the Preacher what he will. If Gospel Ministers call upon the Drunkard to be sober, and watch lest he be drowned in the next intemperate cup of Wine, and he be snatched away by death in the midst of his sin, as many others have been in the like condition, before him: why yet he will not be prevailed upon, to break off his revelling courses. Though Ministers would fain persuade the covetous wretch to seek after the Kingdom of God, and to lay up treasure in Heaven, and to look after an inheritance of a better nature than the World can give, why yet he still remains a slave to unrighteous Mammon, he still continues rooting like a Swine in the earth. Though they call upon the lascivious person to put on the Ornaments of chastity, and to possess his vessel in sanctification and honour; why yet when they have spoken all that can be spoken, the Whore must still be followed, and Christ be rejected. Alas! Friends, mere nominal Christians, by their wicked conversation they are a perpetual reproach to the name of Christ. Cyprian brings the Heathens in his days, thus upbraiding the Christians, Quare in ore semper evangelium, evangelium, cum tua vita ab evangelii praeceptis discrepat?  
Why is the Gospel so much in their lips, when there is nothing of Gospel purity that appears in their lives? Why? you may be sure that Ministers were not sent that they should be as musical Instruments to gratify the ears of the people with pleasant sounds, nor to feed the wanton curiosity of nice critical hearers with choice refined notions; Christ did not send his Gospel that it should only furnish men with matter of discourse and empty speculations; No, but the holy Apostle tells you why the Gospel was sent, Tit. 2.11, 12, 13, 14. The grace of God that brings salvation, hath appeared to all men; to what end? why, Teaching us, that denying ungodliness and worldly lusts, we should live soberly, and righteously, and godly in this present world, looking for that blessed hope, and the glorious appearing of the great God, and our Saviour Jesus Christ, who gave himself for us, that he might redeem us from all iniquity, and purify to himself a peculiar people, zealous of goodworks.  
Secondly, men are guilty of neglecting this great salvation, when they will not lay to heart the things of the Gospel; when they count it a burden to be engaged in meditating upon them, when they will not consider nor allow the Gospel any room in their serious thoughts, but rather do what they can to banish and cast it out of their minds; how can you more evidently discover that you despise a thing, then when you do not judge it worth the thinking upon?  
Oh! how many are there, that melt themselves into luxury, and wantonness, ruffling it out into pride and bravery, and wasting their precious time? yet they never took any successful care for their impartial souls; they never set apart one hour seriously to consider how they might provide for their everlasting state.  
Alas! what will become of those men? do they not think that they shall taste of Death as well as others? and then how can they look their Judge in the face? I beseech you sinners, take notice of the indispensible necessity that lies upon you to practise the duty of consideration. Is Christ before you, is grace and a crown of glory before you, and will you not consider? why is Death ready to seize upon you, is the judge at the door, and yet will ye not consider? why, have you any better things to consider upon then the Gospel doth afford? what is not a God and a Christ, is not the state of your souls worth the considering upon? why, Crowns, and Kingdoms, Lands, and Lordships, they are but toys and trifles, but chaff and stubble, dross and dung, if compared with those everlasting things; and yet will you not be persuaded to consider? Alas! doth not Conscience tell you that you can entertain wanton, and covetous, and revengeful thoughts from morning until night, and that is no wearisomeness to your spirits; and have you no leisure, no time to think how you may make your peace with God, and procure the pardon of your sins? That is the second; Men are guilty of neglecting this great Salvation, when they will not meditate upon the Gospel.  
Thirdly, Men are guilty of neglecting this great Salvation, when they will not put forth their strength to work out their own Salvation; when they resolve to be at no further cost for the saving of their souls, than the laying out of a few cold customary desires, and sluggish wishes; why consider what work you have to do, if ever you will enter into life; you have a dark understanding to be enlightened, an hard heart to be softened, a stubborn will to be subdued, defiled affections that must be cleansed, strong corruptions that must be mortified, violent temptations that must be resisted, and can all this be done, while you sleep in the bosom of brutish security, and slothful negligence? why, doth not the Scripture tell you that if you will be saved, you must strive to enter in at the strait gate? for many shall seek to enter and shall not be able; you must wrestle with Principalities and Powers, so run that you may obtain, and fight the good fight of faith, that you may lay hold upon eternal life; and do such expressions as these, give the least encouragement to sloth. Oh! that men should take more pains to get a morsel of bread, than they do to get an immortal Kingdom of glory! that they should go to bed late, and rise early, and eat the bread of carefulness, as if they never could take too much pains for the getting of earthly riches! yet think every hour too much that is spent for the things of eternity; those which will not put forth their strength in working out Salvation, they are guilty of neglecting it.  
But in the fourth place, what are the causes from whence the general neglect of this salvation may proceed.  
Why, first ignorance, many are so ignorant, as that they do not understand the common terms of Christianity; though Ministers do  their matter in the plainest and most familiar expressions, yet they hear all as if the discourse were delivered in an unknown language.  
Secondly, another cause is unbelief, why men neglect this great Salvation; though they have a competent measure of knowledge, yet they do not believe the Gospel of Christ to be true, they dont hearty believe that 'tis the word of God, though perhaps with their tongues they may profess to believe as well as others, lest they should be shamed by the company with whom they converse yet in their hearts they have no steadfast persuasion concerning the truth of these things; if there were not so much unbeleif, men would be a great deal more diligent in working out their Salvation.  
Multorum fides natat in labris, dum nulla est in cord, aut vehementer languet; (as saith Cyprian) many profess to have faith, when nothing but the works of infidelity appear in their lives.  
Thirdly, Hardness of heart, that is another reason; men are hard enough by nature; but by customary continuance in sin, and by grieving the spirit, and by slighting the means of grace, they grow harder; so that their hearts will not be broken under the threaten of the Law, nor melted under the promises of the Gospel; A broken heart can no more neglect the Gospel, than an hungry man can neglect his food.  
But Fourthly, The greatest cause of all in the generality of men, is earthly-mindedness; they are so taken up with the things of the world, that they have no leisure to think of heaven; their thoughts are earthly, their project and endeavours are earthly, their affections earthly; head, heart, hand, and all conspire to carry on those designs, on which their temporal advantages do especially depend. You know in Matthew 13.22. those hearers that are compared to the thorny ground, they received the word, but the cares of the world, and the deceitfulness of riches, choked the word, so that it became unfruitful; they were never the better for it. If a person goes aside to consider about the matters of his salvation, presently some worldly business or other steps in and interrupteth his thoughts. The young man in Matthew 19 was very fair for heaven; yet notwithstanding the world that was a bar to him; for saith the text, he went away sorrowful, because he had great possessions; Christ and the world, they are contrary Masters, and they set their servants about a contrary work; therefore none can serve both of these together.  
I come to the first and last thing, which is to wind up all in some useful application.  
And first, If those which neglect the salvation of the Gospel, must unavoidably perish: then let all take heed how they do attend and give ear to the preaching of the Gospel.  
For first, there is much of God and Christ in the Gospel, there are thousands, amongst the glorified saints and Angels, blessing the Name of God for ever for that which they met withal in the preaching of the word; if it were possible that sin should be committed in heaven, that would be greater than sin here committed upon the earth; therefore the sin of the fallen Angels was the greater, because committed in a place, where God was pleased to make special and extraordinary discoveries of his presence; the more of God there is in any thing, the greater is their sin who abuse it; there is more of God in the Gospel, than there is in all the works of the Creation and providence.  
Secondly, We should have a care, lest we be found guilty of neglecting the Gospel, because that is the conduit, which God hath appointed to convey the choicest blessings to the hearts of his people; Those that live under the faithful and powerful dispensations of the Gospel, let them know that they enjoy the greatest privilege, which they are capable of receiving in this life. Oh than what shall we think of those poor souls, which have continued for many years, and are grown gray-headed under the preaching of the Gospel, and yet are never the better for it! every Sermon hath been like a shower of water, falling upon a rock, making no impression at all.  
Thirdly, Therefore do not neglect the Gospel, because it is very quick and lively in its working; it will quickly bring men into a state of Salvation, or else sink them deeper into perdition, Heb. 4.12. the word of God is quick and powerful (saith the Apostle) and sharper than a two-edged sword, and pierceth even to the dividing asunder of the soul and spirit: Math. 3.10. Now the Axe (saith he) is laid unto the root of the Tree, and every Tree that bringeth not forth good fruit, is hewn down and cast into the fire; The Axe is laid to the root of the Tree; When was that? Why, when John the Baptist came preaching repentance, because the kingdom of God was at hand; the preaching of the Gospel was at hand; though the tree was barren before, yet it might stand still, and not be cut down; but now when the powerful ministration of the word cometh, either close with the Gospel and be saved, or else refuse the Gospel and perish, So Mar. 16.15, 16. Go (saith Christ) and preach the Gospel to every creature. He that believeth, and is baptised shall be saved; and he that believeth not shall be damned.  
Fourthly, therefore we should not neglect the Gospel, because it is that by which we must be judged at the last day. Heathens that never heard of Christ, they shall not be punished for not believing in him; for obligation unto duty doth necessarily presuppose the promulgation of a Law; but as for those that have lived under the Gospel, without controversy they shall be judged according to the Gospel; what would many a person give to know how it shall speed with him in that great and notable day, when the Heavens shall pass away with a mighty noise, and the Elements melt with fervent heat, when all the beauty and bravery of the World, shall sink into a bed of ashes? what would many a man give to know how he shall speed then? why, the Gospel tells you; those which the Gospel doth condemn now, they shall be condemned then; and they that are acquitted by the Gospel now, they shall be acquitted then.  
Fifthly, All that neglect the Gospel, they are near to a curse, etc. There is a clear place for it in Heb. 6.7, 8. The Earth which drinketh in the rain, that cometh oft upon it, and bringeth for Herbs, meet for them by whom it is dressed, receiveth a blessing from God, but that which bringeth forth briers and thorns, is rejected, and is nigh unto cursing, whose end is to be burned; the meaning of it is briefly thus, the good soil are those honest hearers which receive the word, and bring forth fruit, and receive a blessing from God; but that which bears briers and thorns, the bad ground, is those hearers which receive the word, hear as many Sermons as others, yet they bring nothing forth but briers and thorns, repining and murmuring against the purity and truth of Gospel-Ordinances; these are rejected, and are nigh unto cursing.  
Then in the last place those that do neglect the Gospel, it will deeply aggravate their condemnation. The Sodomites that were consumed with fire and brimstone from Heaven, you will say they were great sinners, and yet Christ tells us plainly, it will be more tolerable for them at the day of judgement, then for those that neglect the Gospel.  
Secondly, if it be so dreadful to neglect the Gospel; then endeavour to receive the Preaching of the Gospel, as Christ hath appointed; receive with meekness that engrafted word which is able to save your souls. I shall only name these three.  
1. Receive it with reverence and attention, as those which must give an account to the Lord of Glory for every Sermon which 〈…〉.  
2. Receive it with thankfulness; we give 〈…〉 for the shining of the Sun, and for the dropping of the clouds, and for fruitful seasons; 〈…〉 seldom do we break forth into 〈…〉 Christ, for the unspeakable benefit of his Gospel!  
3. Receive it with an holy hunger, and 〈◊〉 after it; as new born Babes desire the 〈◊〉 Milk of the word, that you may 〈◊〉 thereby.  
FINIS.