Works (incl. Religious Affections, sermons, "Notes on Scripture")

Some wonderful circumstances of the overthrow of Satan.

The wisdom of God greatly and remarkably appears in so exceedingly baffling and confounding all the subtlety of the old serpent. Power never appears so conspicuous as when opposed and conquering opposition. The same may be said of wisdom; it never appears so brightly, and with such advantage, as when opposed by the subtlety of some very crafty enemy; and in baffling and confounding that subtlety.—The devil is exceeding subtle. The subtlety of the serpent is emblematical of his, Gen. iii. 1. He was once one of the brightest intelligences of heaven, and one of the brightest, if not the very brightest, of all. And all the devils were once morning stars, of a glorious brightness of understanding. They still have the same faculties, though they ceased to be influenced and guided by the Holy Spirit of God; and so their heavenly wisdom is turned into hellish craft and subtlety.—God in the work of redemption hath wondrously baffled the utmost craft of the devils, and though they are all combined to frustrate God's designs of glory to himself, and goodness to men.—The wisdom of God appears very glorious herein. For,

1. Consider the weak and seemingly despicable means and weapons that God employs to overthrow Satan. Christ poured the greater contempt upon Satan in the victory that he obtained over him, by reason of the means of his preparing himself for it, and the weapons he hath used. Christ chooses to encounter Satan in the human nature, in a poor, frail, afflicted state. He did as David did. David when going against the Philistine refused Saul's armour, a helmet of brass, a coat of mail, and his sword. No, he puts them all off. Goliah comes mightily armed against David, with a helmet of brass upon his head, a coat of mail weighing five thousand shekels of brass, greaves of brass upon his legs, and a target of brass between his shoulders; a spear, whose staff was like a weaver's beam; and the spear's head weighing six hundred shekels of iron. And besides all this, he had one bearing a shield before him. But David takes nothing but a staff in his hand, and a shepherd's bag and a sling; and he goes against the Philistine. So the weapons that Christ made use of were his poverty, afflictions and reproaches, sufferings and death. His principal weapon was his cross: the instrument of his own reproachful death. These were seemingly weak and despicable instruments, to wield against such a giant as Satan. And doubtless the devil disdained them as much as Goliah did David's staves and sling. But with such weapons as these has Christ in a human, weak, mortal nature overthrown and baffled all the craft of hell.

Such disgrace and contempt has Christ poured upon Satan. David had a more glorious victory over Goliah for his conquering him with such mean instruments; and Samson over the Philistines, for killing so many of them with such a despicable weapon as the jaw-bone of an ass. It is spoken of in Scripture as a glorious triumph of Christ over the devil, that he should overcome him by such a despicable weapon as his cross. Col. ii. 14, 15. "Blotting out the hand-writing of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross: and having spoiled principalities and powers, he made a show of them openly, triumphing over them in it."—God shows his great and infinite wisdom in taking this method, to confound the wisdom and subtlety of his enemies. He hereby shows how easily he can do it, and that he is infinitely wiser than they. 1 Cor. i. 27-29. "God hath chosen the foolish things of the world, to confound the wise; and God hath chosen the weak things of the world, to confound the things that are mighty: and the base things of the world, and things that are despised, hath God chosen; yea, and things that are not, to bring to nought the things that are."

2. God has thereby confounded Satan with his own weapons. It is so contrived in the work of redemption, that our grand enemy should be made a means of his own confusion; and that, by those very things whereby he endeavours to rob God of his glory, and to destroy mankind, he is made an instrument of frustrating his own designs. His most subtle and powerful endeavours for accomplishing his designs are made a means of confounding them, and of promoting the contrary. Of this, I will mention but two instances. First, His procuring man's fall is made an occasion of the contrary to what he designed. Indeed he has hereby procured the ruin of multitudes of mankind, which he aimed at. But in this he does not frustrate God's design from all eternity to glorify himself; and the misery of multitudes of mankind will prove no content to him, but will enhance his own misery.

What Satan did in tempting man to fall, is made an occasion of the contrary to what he intended, in that it gave occasion for God to glorify himself the more; and giveth occasion for the elect being brought to higher happiness. The happy state of man was envied by Satan. That man who was of earthly original should be advanced to such honours, when he who was originally of a so much more noble nature should be cast down to such disgrace, his pride could not bear. How then would Satan triumph, when he had brought him down!

The devil tempted our first parents with this, that if they would eat of the forbidden fruit, they should be as gods.—It was a lie in Satan's mouth; for he aimed at nothing else but to fool man out of his happiness, and make him his own slave and vassal, with a blinded expectation of being like a god.—But little did Satan think that God would turn it so, as to make man's fall an occasion of God's becoming man; and so an occasion of our nature being advanced to a state of closer union to God.

By this means it comes to pass, that one in man's nature now, sits at the right hand of God, invested with divine power and glory, and reigns over heaven and earth with a God-like power and dominion. Thus is Satan disappointed in his subtlety. As he intended that saying, Ye shall be as gods¹, it was a lie, to decoy and befool man. Little did he think, that it would be in such manner verified, by the incarnation of the Son of God. And this is the occasion also of all the elect being united to this divine person, so that they become one with Christ. Believers are as members and parts of Christ. Yea, the church is called Christ. Little did Satan think, that his telling that lie to our first parents, "Ye shall be as gods,² " would be the occasion of their being members of Christ the Son of God.

Again, Satan is made a means of his own confusion in this:—It was Satan's design, in tempting man to sin, to make man his captive and slave forever; to have plagued, and triumphed over him. And this very thing is a means to bring it about, that man instead of being his vassal should be his judge. The elect, instead of being his captives, to be for ever tormented and triumphed over by him, shall sit as judges to sentence him to everlasting torment. It has been the means, that one in man's nature, should be his supreme Judge. It was man's nature that Satan so envied, and sought to make a prey of. But Jesus Christ at the last day shall come in man's nature; and the devils shall be all brought to stand trembling at his bar: and he shall judge, and condemn them, and execute the wrath of God upon them. And not only shall Christ in the human nature judge the devils, but all the saints shall judge them with Christ as assessors with him in judgment. 1 Cor. vi. 3. "Know ye not that we shall judge angels?"

Secondly, In another instance Satan is made a means of his own confusion; that is, in his procuring the death of Christ. Satan set himself to oppose Christ as soon as he appeared.—He sought, by all means, to procure his ruin. He set the Jews against him. He filled the minds of the scribes and Pharisees with the most bitter persecuting malice against Christ. He sought by all means to procure his death; and that he might be put to the most ignominious death. We read "that Satan entered into Judas, and tempted him to betray him." Luke xxii. 3. And Christ speaks of his sufferings as being the effects of the power of darkness, Luke xxii. 53. "When I was daily with you in the temple, ye stretched forth no hands against me: but this is your hour and the power of darkness."—But Satan hereby overthrows his own kingdom. Christ came into the world to destroy the works of the devil. And this was the very thing that did it, viz. the blood and death of Christ. The cross was the devil's own weapon; and with this weapon he was overthrown: as David cut off Goliah's head with his own sword.

Christ thus making Satan a means of his own confusion was typified of old by Samson's getting honey out of the carcass of the lion. There is more implied in Samson?s riddle, "Out of the eater came forth meat, and out of the strong came forth sweetness,³ " than ever the Philistines explained. It was verified by Christ in a far more glorious manner. God's enemies and ours are taken in the pit which they themselves have digged: and their own soul is taken in the net which they have laid. Thus we have shown, in some measure, the wisdom of this way of salvation by Jesus Christ.

The superiority of this wisdom to that of the angels.

The wisdom of this contrivance appears to have been above the wisdom of the angels by the following things.

1. It appears that the angels did not fully comprehend the contrivance, till they saw it accomplished. They knew that man was to be redeemed, long before Christ came into the world: but yet they did not fully comprehend it until they saw it. This is evident by the expression in the text. That now might be known unto the principalities—the manifold wisdom of God. i. e. Now the work is actually accomplished by Jesus Christ. Which implies that it was now new to them.—If they understood no more of it now, than they had all along, the apostle would never have expressed himself so; for he is speaking of it as a mystery, in a measure kept hid until now.

Now it is to be considered, that the angels had four thousand years to contemplate this affair; and they did not want inclination and desire to understand and look into it, as the Scripture teaches us. They had also a great deal to put them upon an attentive contemplation of it. For when it was made known that God had such a design, it must appear a new and wonderful thing to them. They had seen their fellow-angels destroyed without mercy; and this redeeming of the fallen sinful creature, was quite a new thing. It must needs be astonishing to them, when God had revealed this design of mercy to them presently after the fall; and had given an intimation of it, in saying, "The seed of the woman shall bruise the serpent's head." They knew that God had such a design; for they were, from the beginning, ministering spirits, sent forth to minister to those that were the heirs of salvation.—They were present at the institution of the typical dispensation, that was so full of shadows of gospel-truth. Psal. lxix. 17.

The angels contemplating the contrivance of our redemption was typified by the posture of the cherubims over the mercy-seat, which was the lid of the ark. These emblems were made bending down towards the ark and mercy-seat.—This is what the apostle Peter is thought to have some reference to, 1 Peter i. 12. Yet the angels, though for four thousand years they had been studying this contrivance, did not fully comprehend it till they saw it accomplished. This shows that the wisdom of it was far above theirs; for if they could not fully comprehend it after it had been revealed that there was such a design—and after much of it had already been made known in the Old Testament—how much less could they have found it out of themselves.

Consider for what end this wisdom of God was made known unto the angels, viz. that they might admire and prize it. It was made known to them, that they might see how manifold, how great and glorious, it is; that they might see the unspeakable "depths of the riches of the wisdom and knowledge of God," as the apostle expresses it, Rom. xi. 33.—It was manifested to them that they might see the glory of God in it, and how great and wonderful the mystery was. 1 Tim. iii. 16. "Great is the mystery of godliness; God was manifest in the flesh, justified in the spirit, seen of angels." Now if the wisdom of it were not far above their own understandings, this would not be shown them for the express purpose that they might admire and praise God for it.

3. It appears to be above the wisdom of the angels because they are still contemplating it; and endeavouring to see more and more of it. Indeed there is room for their faculties to employ themselves to all eternity. It is evident from 1 Pet. i. 12. that they are still employing themselves in endeavouring to see more and more of God's wisdom appearing in the work of redemption, "Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand of the sufferings of Christ, and the glory that should follow. Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you, with the Holy Ghost sent down from heaven; which things the angels desire to look into.⁴ " They still desire to look into it, after they have seen it accomplished. They do not so perfectly comprehend all the wisdom that is to be seen in it; but they are contemplating, looking into it, that they may see more and more; but there will still be room enough in this work to employ the angelical understandings.

The subject improved.

I. Hence we may learn the blindness of the world, that the wisdom appearing in the work of redemption is no more admired in it. God has revealed this his glorious design and contrivance to the world; sends forth his gospel, and causes it to be preached abroad, in order to declare to the world that his infinite wisdom has been engaged for man's salvation. But how little is it regarded! There are some who have their eyes opened to behold the wondrous things of the gospel, who see the glory of God in, and admire the wisdom of it. But the greater part are wholly blind to it. They see nothing in all this that is any way glorious and wonderful. Though the angels account it worthy of their most engaged and deep contemplation; yet the greater part of men take little notice of it. It is all a dull story and dead letter to many of them. They cannot see any thing in it above the wisdom of men. Yea, the gospel to many seems foolishness.

Though the light that shines in the world be so exceeding glorious, yet how few are there that do see it. The glory of God's wisdom in this work is surpassing the brightness of the sun: but so blind is the world that it sees nothing. It does not know that the Sun of righteousness shines. Thus it has been in all ages, and wherever the gospel has been preached, ministers of the word of God in all ages have had occasion to say, Isaiah liii. 1. Who hath believed our report, and to whom is the arm of the Lord revealed? Thus the prophets were sent to many with that errand, Isa. vi. 9, 10. "Go and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and their ears heavy, and shut their eyes; lest they should see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed."

When Christ that glorious prophet came, and more fully revealed the counsels of God concerning our redemption, how many were then blind! how much did Christ complain of them! How blind were the scribes and Pharisees, the most noted sect of men among the Jews for wisdom; they beheld no glory in that gospel which Christ preached unto them; which gave him occasion to call them fools and blind, Matt. xxiii. 17.—So it was again in the apostles' times. In all places where they preached, some believed, and some believed not, Acts xxviii. 24. "As many as were ordained to eternal life believed," chap. xiii. 48. "The election obtained, but the rest were blinded," Rom. xi. 7. And so it is still in those places where the gospel is preached. There are a few who see the glory of the gospel. God has a small number whose eyes he opens, who are called out of darkness into marvellous light, and who have an understanding to see the wisdom and fitness of the way of life. But how many are there who sit under the preaching of the gospel all their days, yet never see any divine wisdom or glory in it! To their dying day they are unaffected with it. When they hear it, they see nothing to attract their attention, much less excite any admiration. To preach the gospel to them will serve very well to lull them asleep: but produces very little other effect upon them. This shows the exceeding wickedness of the heart of man. How affecting the thought, that infinite wisdom should be set on work, so as to surprise the angels, and to entertain them from age to age;—and that to men, though so plainly set before them, it should appear foolishness! 1 Cor. i. 18. "The preaching of the cross is to them that perish foolishness."

II. This is a great confirmation of the truth of the gospel. The gospel stands in no need of external evidences of its truth and divinity. It carries its own light and evidence with it.—There is that in its nature that sufficiently distinguishes it, to those who are spiritually enlightened, from all the effects of human invention. There are evident appearances of the divine perfections; the stamp of divine glory, of which this of the divine wisdom is not the least part.

There is as much in the gospel to show that it is no work of men, as there is in the sun in the firmament. As persons of mature reason who look upon the sun, and consider the nature of it, its wonderful height, its course, its brightness and heat, may know that it is no work of man; so, if the gospel be duly considered, if the true nature of it be seen, it may be known that it is no work of man, and that it must be from God. And if the wisdom appearing in the gospel be duly considered, it will be seen as much to excel all human wisdom, as the sun's light excels the light of fires of our own kindling.—The contrivance of our salvation is of such a nature that no one can rationally conclude that man had any hand in it. The nature of the contrivance is such, so out of the way of all human thoughts, so different from all human inventions; so much more sublime, excellent, and worthy, that it does not savour at all of the craft or subtlety of man: it savours of God only.

If any are ready to think man might have found out such a way of salvation for sinners—so honourable to God, to his holiness and authority—they do not well consider the scantiness of human understanding. Mankind were of a poor capacity for any such undertaking; for, till the gospel enlightened the world, they had but miserable notions of what was honourable to God. They could have but poor notions of what way would be suitable to the divine perfections; for they were woefully in the dark about these divine perfections themselves, till the gospel came abroad in the world. They had strange notions about a Deity. Most of them thought there were many gods. "They changed the glory of the incorruptible God into an image like to corruptible man, and to birds and four-footed beasts and creeping things," Rom. i. 23. They attributed vices to God. Even the philosophers, their wisest men, entertained but imperfect notions of the Supreme Being. How then should men find out a way so glorious and honourable to God, and agreeable to his perfections, who had not wisdom enough to get any tolerable notions of God, till the gospel was revealed to them. They groped in the dark. Their notions showed the infinite insufficiency of man's blind understanding for any such undertaking, as the contriving of a way of salvation every way honourable to God, and suitable to the needs of a fallen creature.

But since the gospel has told what God's counsels are, and how he has contrived a way for our salvation, men are ready to despise it, and foolishly to exalt their own understanding; and to imagine they could have found out as good a way themselves. When, alas! men, of themselves, had no notion of what was honourable to God, and suitable for a Divine Being.—They did not so much as think of the necessity of God's law being answered, and justice satisfied. And if they had, how dreadfully would they have been puzzled to have found out the way how! Who would have thought of a trinity of persons in the Godhead; and that one should sustain the rights of the Godhead; and another should be the Mediator; and another should make application of redemption? Who would have thought of such a thing as three distinct persons, and yet but one God? all the same Being, and yet three persons! Who would have thought of this, in order to have found out a way for satisfying justice? Who would have thought of a way for answering the law that threatened eternal death, without the sinner's suffering eternal death? And who would have thought of any such thing as a divine person suffering the wrath of God? And if they had, who would have contrived a way how he should suffer, since the divine nature cannot suffer?

Who would have thought of any such thing as God becoming man; two natures and but one person? These things are exceedingly out of the way of human thought and contrivance. It is most unreasonable to think that the world, who, till the gospel enlightened them, were so blind about the nature of God and divine things, should contrive such a way that should prove thus to answer all ends; every way to suit what the case required; most glorious to God, and answerable to all man's necessities. Every thing is so fully provided for, and no absurdity to be found in the whole affair, but all speaking forth the most perfect wisdom. That there should he no infringement upon holiness or justice; nothing dishonourable to the majesty of God; no encouragement to sin, all possible motives to holiness; all manner of happiness provided; and Satan so confounded and entirely overthrown; how truly wonderful!

And if we suppose that all this notwithstanding was the invention of men, whose invention should it be? Who should be pitched upon as the most likely to invent it? It was not the invention of the Jews; for they were the most bitter enemies to it. The wise men among them, when they first heard of it, conceived malice against it, and persecuted all that held this doctrine. It was not the invention of the heathen; for they knew nothing about it, till the apostles preached it to them; and it appeared a very foolish doctrine to the wise men among them. The doctrine of Christ crucified was not only to the Jews a stumbling-block, but also to the Greeks foolishness, 1 Cor. i. 23. Besides, it was contrary to all their notions about a Deity, and they knew nothing about the fall of man, and the like, till the gospel revealed it to them.

It was not the invention of the apostles; for the apostles, of themselves, were no way capable of any such learned contrivance. They were poor fishermen and publicans, an obscure and illiterate sort of men, till they were extraordinarily taught. They were all surprised when they first heard of it. When they heard that Christ must die for sinners, they were offended at it; and it was a long while before they were brought fully to receive it.

There is but one way left; and that is, to suppose, that Christ was a mere man, a very subtle crafty man, and that he invented it all: but this is as unreasonable as the rest; for it would have been all against himself, to invent a way of salvation by his own crucifixion, a most tormenting and ignominious death.

III. How great a sin they are guilty of who despise and reject this way of salvation! When God has manifested such unsearchable riches of wisdom; when all the persons of the Trinity have as it were held a consultation from all eternity in providing a way of salvation for us sinful miserable worms;—a way that should be sufficient and every way suitable for us;—a way that should be in all things complete, whereby we might have not only full pardon of all our sins, and deliverance from hell; but also full blessedness in heaven for ever:—how must God needs be provoked, when, after all, men reject this way of salvation!

When salvation comes to be preached, and is offered to them in this way; when they are invited to accept of its benefits, and yet they despise and refuse it; they thus practically deny it to be a wise way, and call this wisdom of God foolishness.—How provoking it must be, when such a poor creature as man shall rise up, and find fault with that wisdom which is so far above the wisdom of angels! This is one thing wherein consists the heinousness of the sin of unbelief, that it implies a rejecting and despising of divine wisdom in the way of salvation by Jesus Christ.—Unbelief finds fault with the wisdom of God in the choice of the person, for performing this work. It dislikes the person of Christ. It sees no form nor comeliness in him, nor beauty wherefore it should desire him.

That person whom the wisdom of God looked upon as the fittest person of any, the only fit person, is despised and rejected by unbelief—Men, through unbelief, find fault with the salvation itself that Christ has purchased; they do not like to be saved as Christ would save. They do not like to be made holy, and to have such a happiness as is to be had in God for a portion.

It may not be amiss here to mention two or three ways whereby persons are guilty of a provoking contempt of the wisdom of God in the way of salvation.

1. They are guilty of a provoking contempt, who live in a careless neglect of their salvation; they who are secure in their sins, and are not much concerned about either salvation or damnation. This is practically charging God with folly.—Its language is, that all is in vain, and to no purpose; that God hath contrived and consulted for our salvation, when there was no need of it. They are well enough as they are. They do not see any great necessity of a Saviour. They like that state they are in, and do not much desire to be delivered out of it.—They do not thank him for all his consultation and contrivance, and think he might have spared his cost. God has greatly minded that, which they do not think worth minding; and has contrived abundantly for that which they do not trouble their heads about.

2. They are guilty of a provoking contempt of the wisdom of this way of salvation, who go about to contrive ways of their own. They who are not content with salvation by the righteousness of Christ, which God has provided, are for contriving some way of being saved by their own righteousness.—These find fault with the wisdom of God's way, and set up their own wisdom in opposition to it. How greatly must God be provoked by such conduct!

3. Those that entertain discouraged and despairing apprehensions about their salvation, cast contempt on the wisdom of God. They think that because they have been such great sinners, God will not be willing to pardon them; Christ will not be willing to accept of them. They fear that Christ, in the invitations of the gospel, does not mean such wicked creatures as they are; that because they have committed so much sin, they have sinned beyond the reach of mercy. They think it is in vain for them to seek for salvation.—These cast contempt on the wisdom of God in the way of salvation, as though it were not all-sufficient:—as though the wisdom of God had not found out a way that was sufficient for the salvation of great sinners.

The misery of unbelievers.

Unbelievers have no portion in this matter. There is a most glorious way of salvation, but you, who are unbelievers, have no interest in it. The wisdom of God hath been gloriously employed for the deliverance of men from a miserable, doleful state; but you are never the better for it, because you reject it. If you continue in that state, this wisdom will do you no good.

Christ is a glorious person; every way fit to be a Saviour of sinners; a person who has power sufficient, wisdom sufficient, merit sufficient, and love sufficient for perfecting this work. And he is the only fit person; but you have no right in him; you can lay claim to no benefit by his power, wisdom, love, or merits.—This wisdom of God hath found out a way whereby this Saviour might satisfy justice, and fulfil the law for us; a way whereby he might be capable or suffering for us: but you have no lot in the incarnation, death, and sufferings of Jesus Christ.

The wisdom of God hath contrived a way of salvation that there should be procured for us perfect and everlasting happiness. Here is that happiness procured which is most suitable to our nature, and answerable to the salvation of our souls. Here is a most glorious portion, viz. The Divine Being himself, with his glorious perfections. Here it is purchased, that we should see God face to face;—that we should converse and dwell with God in his own glorious habitation;—that we should be the children of God, and be conformed to him.—Here are the highest honours, the most abundant riches, the most substantial satisfying pleasures for evermore.—Here we have prepared all needed good, both for the souls and bodies of sinners: all needed earthly good things, while here; and glory, for both body and soul hereafter, for ever.

But you are never the better for all this. You have no lot nor portion in any of it. Notwithstanding all this rich provision, you remain in the same miserable state and condition, in which you came into the world. Though the provision of the gospel be so full, yet your poor soul remains in a famishing, perishing state. You remain dead in trespasses and sins; under the dominion of Satan; in a condemned state, having the wrath of God abiding on you, and being daily exposed to the dreadful effects of it in hell. Notwithstanding all this provision, you remain wretched and miserable, poor and blind and naked. O that you might turn to God through Jesus Christ, be numbered among his disciples and faithful followers, and so be entitled to their privileges! They have an interest in this glorious Saviour, and are entitled to all the ineffable blessedness of his kingdom, so far as their capacities will admit: but you remain without Christ, being aliens from the commonwealth of Israel, strangers to the covenant of promise, having no well-grounded hope, and without God in the world.—Further consider a few things.

First, It argues the great misery of sinners, that the wisdom of God should be exercised to such a degree in order to find out a way to deliver them from it. Their case surely was most deplorable, since it required infinite wisdom to find out a way for their deliverance. The wisdom of angels was not sufficient: nothing but divine wisdom could reach and remedy their case. And all the persons of the Trinity did enter into a consultation about it. If man's misery were not very great, divine wisdom would not have been exercised for his deliverance from it. God would not contrive and do things so wonderful in a trivial affair. If the salvation of a sinner were not a great salvation, from an exceeding great misery, it is not to be supposed, that God's wisdom should be more signalized in this affair than in any other whatever.

But so it is; this contrivance seems to be spoken of in Scripture as the master-piece of divine wisdom. This work of redemption is represented as most wonderful, and spoken of in Scripture in the most exalted manner of any work of God.—Doubtless therefore salvation is a great thing; and consequently the misery that sinners are saved from, is a great and unspeakable misery. Now this is the misery that you are all in, who remain in a natural condition. This is the condemnation you lie under. This is the wrath of God that abides upon you. The wisdom of God knew it to be a very doleful thing for a person to be in a natural state, and therefore did so exercise itself to deliver miserable sinners out of it. But this is the state that many among us do yet remain in.

Secondly. Consider, that if you continue in the state you are in, you will be so far from being the better for this contrivance, that you will be much more miserable for it. The justice and wisdom of the way of salvation will be your condemnation. "This is the condemnation, that light is come into the world, and men loved darkness rather than light." John iii. 19. If you continue in the state that you are now in, it would have been better for you, if Christ had never died for sinners; if God had left all mankind to perish, as he did the fallen angels. Your punishment then would have been light in comparison of what it will be now. You will have greater sins by far to answer for; and all your sins will be abundantly the more aggravated.

Since I have been upon this subject, I have observed, that the work of redemption is an occasion of the elect being brought to greater happiness than man could have had, if he had not fallen. And it is also true as to reprobates, that it will be an occasion of their having greater misery than they would have had, if there had been no redemption. 2 Cor. ii. 15. "For we are unto God a sweet savour of Christ, in them that are saved, and in them that perish. To the one we are a savour of death unto death; and to the other we are a savour of life unto life." If you perish at last, you will be the more miserable for the benefits of the gospel being so glorious, and that because your crime in rejecting and despising them will be the more heinous. Heb. ii. 3. "How shall we escape, if we neglect so great salvation."

Thirdly, Whilst you continue an unbeliever, the more you hear of this way of salvation, your condition will become the more miserable. The longer you sit under the preaching of the gospel, the more doleful does your case grow. Your guilt continually increases. For your refusals of the gospel, and your rejections of this way of salvation, are so much the oftener repeated. Every time you hear the gospel preached, you are guilty of a renewed rejection of it, the guilt of which therefore you will have lying upon you. And the more you hear of the suitableness and glory of this way, the greater is your guilt who still continue to reject it. Every new illustration of the wisdom and grace of God in redemption, adds to your guilt, Matt. xxiii. 37. "O Jerusalem, Jerusalem—how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, but ye would not!"—What adds to your misery is, that as long as it continues, it is a growing evil.

Fourthly, Consider the danger there is, that you will never have any lot or portion in this matter; seeing there are but few that have. Christ has told us that strait is the gate and narrow is the way that leadeth unto life, and few there be that find it. There have been but few in all ages of the world. Many seek; and many hope that they shall obtain. There are but few that intend to be damned; while many hope that they shall some way or other find means to escape eternal misery. But after all, there are but few saved; or obtain the benefits of redemption.