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never used by any other man. Accordingly, in Christian nations, and in Christian nations only, are women restored to the blessings, which, among the rest of mankind, they have lost; and in many of them, are as far restored to them, as, in so imperfect a state of being, can be rationally expected.

The sentence, passed on the man, is also fulfilled in the same perfect manner.

We see the ground cursed, and bringing forth thorns and briars, instead of the living fruits of Paradise. We see man destined to labour for his bread, and to eat that bread in the sweat of his brow.

We see him, also, of few days and full of trouble. Fears of ten thousand dangers and distresses haunt him every day, and on every side; pain and disease derived from Earth, Air, and Ocean, from his birth and his food, his exercise, and his rest; and affecting every nerve, and every pore; sorrow for every disappointment of his hopes, and for every frail and vanishing enjoyment which he attains, and extending through all the days of his life; embitter their whole progress, and render his continuance in this world often so undesirable, that, with Job, he is ever ready to cry out, I would not live always.

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. In 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 Crea tor. 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.

2dly. 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 decla

red 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 the 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 accomVOL. I.

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plish this Redemption; yet he utters the glad tidings to mankind, with eagerness and haste; as if impatient 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, O ye children of Adam, unto you I call; I 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, O heavens, and be joyful, O Earth; and break forth into singing, O mountains; for the Lord hath comforted his people, and will have mercy upon his afflicted. The hea vens 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.

ROMANS V. 12.-Wherefore, as by one man sin entered into the world, and death by sin; and so death hath passed upon all men, for that all have sinned.

IN the three preceding discourses, I have considered the Trial, Temptation, Apostacy, and Sentence, of our first parents. The next subject in a Theological system, is the Effect of the Apostacy 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.

1. 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:

That in consequence of the Apostacy 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 use ful 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, awakens 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 means of pardon and safety. While he feels himself whole, he certainly can never suspect his need of a physician: while he is unaware of his guilt, he cannot be supposed ever to look to Christ for deliverance.

With these things in view, I hope, that every member of this audience will readily open his mind to the discussion of this subject, melancholy and painful as it is; whilst, in proof of the doctrine, I allege the following arguments, derived partly from fact, and partly from Revelation.

From Revelation I allege,

1st. The Text, as decisive proof of this doctrine.

This proof is two-fold. First, the doctrine is directly asserted, All have sinned. Lest there should be any doubt, whether an absolute universality is intended in this place, the Apostle has exhibited his intention in the most decisive manner: So death hath passed upon all men, for that all have sinned. Here we are taught, that all sin, who die. As, therefore, every child of Adam dies; so, according to the sentence of the Apostle, every child of Adam is a sinner. Secondly, the Apostle proves the doctrine by argument, and in my view unanswerably. Death cannot be the reward, or allotment, of virtuous beings. It is plainly a punishment, and a dreadful one; and can of course be, in no possible sense, a testimony of the divine approbation. But the approbation of God is invariably given to obedience. If, then, all men were obedient only; not one of them could suffer death, or any other evil. Accordingly, Adam, while obedient, was assured of immortal life. In the same manner, also, the Angels who kept their first estate, are immortal, and happy.

But death befalls all the race of Adam: therefore every one is a sinner.

2dly. After Adam had lost the image of God, we are informed, that he begat a son in his own likeness.

The image of God, in which Adam was created, has been heretofore shown to be divine knowledge, righteousness, and true holiness. The likeness of Adam is, by unquestionable analogy, the

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