Nor do we see him less fallen in his character, station, employments, happiness, and universal condition. Of a prince, the lord of a world, he is become a drudge, a poor, dependent wretch; dependent on every person and thing around him; and in the evils which betide, and those which threaten him daily, is reduced far below the condition of the brutes. the happiest countries of the world, how clearly is this the state of man? How much more strikingly in those which are scorched with heat, or stiffened with frost, around the year; in those which are cursed with drought and sterility; and in those which are haunted by the pestilence, and all its dismal attendants? This part of the sentence is however less commonly regarded, as a strong exhibition of the truth of this history, than the others: I think without propriety or justice. The real reason undoubtedly is, that we consider the present condition of man as his only condition, and are reluctant to admit that he was ever placed in any other. Of this however there is no evidence, and no substantial probability. The tradition of all ancient nations teaches directly the contrary doctrine, and amply supports the history of Moses. Nor is it reasonable to believe, that man came from the hands of God the same frail, miserable being, which we now behold him; or the world, that mass of inclemency, barrenness, and confusion, which we see in its present state. A paradise is, to the first view of the mind, the proper state of a world; and unspotted virtue and happiness, the proper state of rational beings, as they come from the hands of the Creator. All things betoken a world and a race of inhabitants in ruins; and such has been the decision of all the ancient nations; a decision, unquestionably derived by tradition from the real facts. In this view, every thing which respects man is a lively fulfilment of the prediction in the text; a fulfilment exact and complete; and exhibiting, in the strongest manner, the truth of the history in which it is contained. 2. In this story is presented to us a glorious manifestation of the Mercy of God. Before God proceeded to utter the sentence of condemnation on the man and woman, and while he was declaring the punishment of the tempter, he disclosed the future designs of redeeming and forgiving love. The Lord Jesus Christ was the person who here passed sentence on these offenders. As the Father judgeth no man, but hath committed all judgment to the Son; as no man hath seen God the Father at any time, nor can see him and live;' it is certain that God, as here spoken of, was no other than the Second Person of the Trinity; the Redeemer of mankind. This divine person even now began the work of redemption, in the very moment when the first objects of it first existed; thus early showing that the Lord is gracious, and full of compassion; slow to anger, and of great mercy. What a divinely amiable character does the Redeemer here exhibit! The first opportunity, the first moment of that opportunity he seizes, to make known to apostate man his design to save his people from their sins.' As if he feared that the sentence would overwhelm the poor unhappy culprits, he prepared them to support the terms of it, by publishing their recovery before he declared their condemnation and ruin. Adam and Eve appear to have clearly understood that they and theirs, although under sentence of death, were even by this sentence, to find life. As soon as the denunciation is made, Adam, who in the paradisiacal state had called his wife Woman, even when immortal life was secured to them; now, as I have before observed, called her Eve, which signifies living, or communicating life; and adds this reason for the name, 'because she was the mother of all living;' that is, of all who, according to the gracious declarations of this sentence, were to be restored to immortal life. Eve herself also, on the birth of her first son, expresses her full faith in the prediction, when, after naming him Cain, she says, as has been already observed, I have gotten a man, the Lord; not from the Lord,' as in our translation; but a man, who is the Lord; the seed of the woman, who is to bruise the serpent's head.' Thus it is evident that they well understood the prediction, and realized the consolation which it conveyed. What instance of divine mercy can be conceived of more tender, more condescending, more like redeeming love, than this. How much does the Saviour of mankind appear like himself. How early he began to seek and to save that which was lost!' He perfectly knew that he himself was to die on the cross, to accomplish this redemption: yet he utters the glad tidings to mankind with eagerness and haste, as if impa tient to make known to them the salvation which he was to purchase with his blood. As when he came in sight of Jerusalem, at the mount of Olives, he wept over' that guilty, ruined city;' so here he may be naturally considered as taking a solemn and compassionate view of a ruined world, and all the lost myriads of the race of Adam; as weeping over their destruction, and as saying, not, 'How often would I gather,' but, I will gather you,' fallen and perishing sinners, as a hen gathereth her chickens under her wings.' Behold, I bring you glad tidings of great joy: for unto you shall be born a Saviour, even Christ the Lord.' Beautiful on the mountains shall he come, bringing good tidings, publishing peace, bringing good tidings of good, publishing salvation, and saying unto Zion, Thy God reigneth.' Lost as ye are, oh ye children of Adam, unto you I call: 1 rejoice in the habitable parts of the earth, and my delights are still with the sons of men.' Glory still shall be to God in the highest, and on earth peace, and good-will towards men.' 'Sing, oh heavens, and be joyful, oh earth; and break forth into singing, oh mountains; for the Lord hath comforted his people, and will have mercy upon his afflicted.' The heavens shall drop down from above, and the skies shall pour down righteousness; the earth also shall open, and bring forth salvation.' SERMON XXIX. UNIVERSALITY OF SIN PROVED FROM REVELATION AND FROM FACTS. WHEREFORE, AS BY ONE MAN SIN ENTERED INTO THE ROMANS V. 12. IN the three preceding discourses, I have considered the Trial, Temptation, Apostasy, and Sentence of our first Parents. The next subject in a theological system is, the effect of the apostasy on their descendants. The consideration of this subject I shall therefore begin in the following discourse. In the text, independently of all comments and criticisms, three things are directly asserted. I. That by one man sin entered the world: II. That in consequence of this event all men have sinned: III. That death, as the consequence of sin, hath passed upon all men. Concerning the last of these assertions there is no debate. The two first therefore will occupy the present discussion; and these, for the sake of convenience, I shall reduce to the single following proposition: VOL. I. 2 H THAT IN CONSEQUENCE OF THE APOSTASY OF ADAM ALL MEN HAVE SINNED. Before I enter on the examination of this doctrine, I shall premise a few observations, which I hope will in some degree be useful towards accomplishing the general design proposed in this sermon. Perhaps no doctrine is more reluctantly received by the human mind, than that which I have just now stated. Accordingly, it has been strenuously contended against, and resolutely rejected, not only by Infidels, but by a considerable part of the Christian world, ever since it became a topic of public debate. Nor, when we remember the present character of man, can we think it strange that such opposition should exist. The doctrine in question, more than any other, humbles the pride, awaken the fears, and lessens the happiness of every child of Adam. A common interest therefore naturally summons all men to oppose it; and not unfrequently bears down the evidence by which it is supported. Christians feel this interest as truly as other men; and under the influence of this feeling resist, or forget the proof of the doctrine. At the same time the doctrine itself, it must be acknowledged, is connected with many things very mysterious, and very perplexing. These, adding embarrassment to reluctance, have in many instances persuaded men to refuse the doctrine, in spite of the testimony of experience and revelation. For myself I readily confess, that if I saw any mode of avoiding the evidence by which it is established, I would certainly reject it also. But it can never be wise, it can never be vindicable, to deny truth, or reject evidence. If the doctrine be true, it is our interest to know it: if it be clearly evinced, it is our duty to receive it; and that, however reluctant we may be, and however mysterious the doctrine. To every sober man, this duty will appear of high importance, and indispensable obligation, if he finds that God has taught him this doctrine, as one of the truths which he has been pleased to require mankind to believe. To the interest always involved in the performance of our duty, he will find also superadded, the solemn concern of coming to the knowledge of his own guilt and danger, that he may be induced to avail himself of the only |