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less instances, of exercising themselves in various good works, which otherwise could have had no being. And what exertions of benevolence, of compassion, of godlike mercy, had then been totally prevented? Who could then have said to the lover of men,

"Thy mind throughout my life be shown,
While listening to the wretches' cry,
The widow's or the orphan's groan,

On mercy's wings I swiftly fly,
The poor and needy to relieve;
Myself, my all for them to give?"

It is the just observation of a benevolent man,

"All wordly joys are less,

Than that one joy of doing kindnesses."

Surely in keeping this commandment, if no other, there is great reward. "As we have time, let us do good unto all men;" good of every kind and in every degree. Accordingly the more good we do, (other circumstances being equal,) the happier we shall be. The more we deal our bread to the hungry, and cover the naked with garments; the more we relieve the stranger, and visit them that are sick or in prison: the more kind offices we do to those that groan under the various evils of human life: the more comfort we receive even in the present world; the greater the recompense we have in our own bosom.

10. To sum up what has been said under this head: As the more holy we are upon earth, the more happy we must be, (seeing there is an inseparable connexion between holiness and happiness ;) as the more good we do to others, the more of present reward redounds into our own bosom: even as our sufferings for God lead us to rejoice in him "with joy unspeakable and full of glory:" therefore, the fall of Adam, First, by giving us an opportunity of being far more holy; Secondly, by giving us the occasions of doing innumerable good works, which otherwise could not have been done; and, Thirdly, by putting it into our power to suffer for God, whereby "the Spirit of glory and of God rests upon us :" may be of such advantage to the children of men, even in the present life, as they will not thoroughly comprehend till they attain life everlasting.

11. It is then we shall be enabled fully to comprehend, not only the advantages which accrue at the present time to the sons of men by the fall of their first Parent, but the infinitely greater advantages which they may reap from it in eternity. In order to form some conception of this, we may remember the observation of the Apostle, "As one star differeth from another star in glory, so also is the resurrection of the dead." The most glorious stars will undoubtedly be those who are the most holy; who bear most of that image of God wherein they were created. The next in glory to these will be those who have been most abundant in good works: and next to them, those that have suffered most, according to the will of God. But

what advantages in every one of these respects, will the children of God receive in heaven, by God's permitting the introduction of pain upon earth, in consequence of sin? By occasion of this they attained many holy tempers, which otherwise could have had no being: resignation to God, confidence in him in times of trouble and danger, patience, meekness, gentleness, long suffering, and the whole train of passive virtues. And on account of this superior holiness they will then enjoy superior happiness. Again: every one will then "receive his own reward, according to his own labour." Every individual will be "rewarded according to his work." But the fall gave rise to innumerable good works, which could otherwise never have existed, such as ministering to the necessities of the saints, yea, relieving the distressed in every kind. And hereby innumerable stars will be added to their eternal crown. Yet again: there will be an abundant reward in heaven, for suffering, as well as for doing the will of God: "these light afflictions which are but for a moment, work out for us a far more exceeding and eternal weight of glory." Therefore that event, which occasioned the entrance of suffering into the world, has thereby occasioned, to all the children of God, an increase of glory to all eternity. For although the sufferings themselves will be at an end although

"The pain of life shall then be o'er,

The anguish and distracting care;
The sighing grief shall weep no more;
And sin shall never enter there :"

yet the joys occasioned thereby shall never end, but flow at God's right hand for evermore.

12. There is one advantage more that we reap from Adam's fall, which is not unworthy our attention. Unless in Adam all had died, being in the loins of their first Parent, every descendant of Adam, every child of man, must have personally answered for himself to God: it seems to be a necessary consequence of this, that if he had once fallen, once violated any command of God, there would have been no possibility of his rising again; there was no help, but he must have perished without remedy. For that Covenant knew not to show mercy the word was, "The soul that sinneth, it shall die." Now who would not rather be on the footing he is now; under a covenant of mercy? Who would wish to hazard a whole eternity upon one stake? Is it not infinitely more desirable, to be in a state wherein, though encompassed with infirmities, yet we do not run such a desperate risk, but if we fall, we may rise again? Wherein we may say,

"My trespass is grown up to heaven!

But, far above the skies,
In Christ abundantly forgiven,
I see thy mercies rise!"

13. In Christ! Let me entreat every serious person, once more to fix his attention here. All that has been said, all that can be said,

on these subjects, centres in this point. The fall of Adam produced the death of Christ! Hear, O heavens, and give ear, O earth! Yea,

"Let earth and heaven agree,

Angels and men be joined,
To celebrate with me

The Saviour of mankind;
To adore the all-atoning Lamb,

And bless the sound of JESU's Name !"

If God had prevented the fall of man, The Word had never been made flesh nor had we ever "seen his glory, the glory as of the only begotten of the Father." Those mysteries had never been displayed, "which the very angels desire to look into." Methinks this consideration swallows up all the rest, and should never be out of our thoughts. Unless "by one man, judgment had come upon all men to condemnation," neither angels nor men could ever have known "the unsearchable riches of Christ."

14. See then, upon the whole, how little reason we have to repine at the fall of our first Parent, since here from we may derive such unspeakable advantages, both in time and eternity. See how small pretence there is for questioning the mercy of God in permitting that event to take place! Since therein, mercy, by infinite degrees, rejoices over judgment! Where then is the man that presumes to blame God, for not preventing Adam's sin? Should we not rather bless him from the ground of the heart, for therein laying the grand scheme of man's redemption, and making way for that glorious manifestation of his wisdom, holiness, justice, and mercy? If indeed God had decreed before the foundation of the world, that millions of men should dwell in everlasting burnings, because Adam sinned, hundreds or thousands of years before they had a being; I know not who could thank him for this, unless the devil and his angels: seeing, on this supposition, all those millions of unhappy spirits, would be plunged into hell by Adam's sin, without any possible advantage from it. But, blessed be God, this is not the case. Such a decree never existed. On the contrary, every one born of a woman, may be an unspeakable gainer thereby and none ever was or can be a loser, but by his own choice.

15. We see here a full answer to that plausible account" of the origin of evil," published to the world some years since, and 'supposed to be unanswerable: that it "necessarily resulted from the nature of matter, which God was not able to alter." It is very kind in this sweet-tongued orator to make an excuse for God! But there is really no occasion for it: God hath answered for himself. He made man in his own image, a spirit endued with understanding and liberty. Man abusing that liberty, produced evil; brought sin and pain into the world. This God permitted, in order to a fuller manifestation of his wisdom, justice, and mercy, by bestowing on all who would receive it, an infinitely greater happiness, than they could possibly have attained, if Adam had not fallen.

16. "O the depth of the riches both of the wisdom and knowledge of God!" Although a thousand particulars of "his judgments, and of his ways, are unsearchable" to us, and past our finding out, yet we may discern the general scheme, running through time into eternity. "According to the council of his own will,” the plan he had laid before the foundation of the world, he created the parent of all mankind in his own image. And he permitted all men to be made sinners, by the disobedience of this one man, that, by the obedience of one, all who receive the free gift, may be infinitely holier and happier to all eternity!

SERMON LXIV.

THE LORD OUR RIGHTEOUSNESS.

"This is his Name, whereby he shall be called, THE LORD OUR RIGHTEOUSNESS."-JEREMIAH Xxiii. 6.

1. HOW dreadful, and how innumerable are the contests, which have arisen about religion! And not only among the children of this world, among those who knew not what true religion was; but even among the children of God, those who had experienced "the kingdom of God within them," who had tasted of "righteousness, and peace, and joy in the Holy Ghost." How many of these in all ages, instead of joining together against the common enemy, have turned their weapons against each other, and so not only wasted their precious time, but hurt one another's spirits, weakened each other's hands, and so hindered the great work of their common Master! How many of the weak have hereby been offended! How many of the lame turned out of the way! How many sinners confirmed in their disregard of all religion, and their contempt of those that profess it! And how many of " the excellent ones upon earth" have been constrained to " weep in secret places!"

2. What would not every lover of God and his neighbour do, what would he not suffer, to remedy this sore evil? To remove contention from the children of God? To restore or preserve peace among them? What but a good conscience would he think too dear to part with, in order to promote this valuable end? And suppose we cannot "make [these] wars to cease in all the world," suppose we cannot reconcile the children of God to each other, however, let each do what he can, let him contribute, if it be but two mites, towards it. Happy are they, who are able, in any degree, to pre

mote "peace and good-will among men!" Especially among good men; among those that are all listed under the banner of "the Prince of Peace:" and are, therefore, peculiarly engaged, much as lies in them, to live peaceably with all men.”

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3. It would be a considerable step towards this glorious end, if we could bring good men to understand one another. Abundance of disputes arise purely from the want of this, from mere misapprehension. Frequently, neither of the contending parties understands what his opponent means; whence it follows, that each violently attacks the other, while there is no real difference between them. And yet it is not always an easy matter to convince them of this; particularly when their passions are moved: it is then attended with the utmost difficulty. However, it is not impossible: especially when we attempt it, not trusting in ourselves, but having all our dependence upon him, with whom all things are possible. How soon is he able to disperse the cloud, to shine upon their hearts, and to enable them both to understand each other, and "the truth as it is in Jesus !"

4. One very considerable article of this truth is contained in the words above recited, "This is his name whereby he shall be called, The LORD our RIGHTEOUSNESS." A truth this, which enters deep into the nature of Christianity, and, in a manner, supports the whole frame of it. Of this, undoubtedly, may be affirmed, what Luther affirms of a truth closely connected with it; it is, Articulus stantis vel cadentis ecclesia: the Christian church stands or falls with it. It is certainly the pillar and ground of that faith, of which alone cometh salvation of that faith, which is found in all the children of God, and which "unless a man keep whole and undefiled, without doubt he shall perish everlastingly."

5. Might not one, therefore, reasonably expect, that however they differed in others, all those who name the name of Christ, should agree in this point? But how far is this from being the case! There is scarce any wherein they are so little agreed: wherein those who all profess to follow Christ, seem so widely and irreconcileably to differ. I say seem; because I am thoroughly convinced, that many of them only seem to differ. The disagreement is more in words than in sentiments: they are much nearer in judgment than in language. And a wide difference in language there certainly is, not only between Protestants and Papists, but between Protestant and Protestant; yea, even between those who all believe Justification by Faith who agree, as well in this, as in every other fundamental doctrine of the gospel.

6. But if the difference be more in opinion than real experience, and more in expression than in opinion, how can it be, that even the children of God should so vehemently contend with each other on the point? Several reasons may be assigned for this: The chief is their not understanding one another; joined with too keen an attachment to their opinions, and particular modes of expression.

In order to remove this, at least in some measure; in order to our

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