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of God now we can abstain from sin : it is highly probable, if not morally certain, that more souls will be saved under the present or

of things, than would have been, had the work of redemption been completed on the day of its institution.

I it should be objected, that if man had been restored to the Adamic state, and any of his posterity had sinned, a Saviour might have been provided as readily as for Adam; we reply that Adam was redeemed not merely in his individual.capacity, but as the representative of a race of beings. For God so loved the world' (not merely one man, but the whole race,) « that he gave his only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.' (John iii. 16.) It, therefore, is only because he is a representative, that a sinner could be provided for in this case; and if Adam's posterity had multiplied to a thousand before they sinned, and then all sinned and each representing his own unborn posterity, it would have required a thousand Saviours to have redeemed them all : which would have been impossible inasmuch as there is but one God to become incarnate. The only way, therefore, that we can conceive how the human race could be redeemed, is, in our first federal head and representative. And, in view of the advantages we derive from being thus redeemed, we say with Wesley, that we are better off now, by grace, than we were by nature before the fall. But this advantage is not derived from man's having sinned, but from the grace of God.

For 6 where sin abounded, grace did much more abound.' (Rom. v. 20.)

Though the depravity of our natures may incline us to evil, and that continually, yet we are under no necessity of yielding to it; for the grace of God that bringeth salvation hath appeared to all men."

(Titus ii. 11.) And we have a sure word of promise that God ' will not suffer us to be tempted above that we are able ; but will, with the temptation, also make a way to escape, that we may be able to bear it.' (1. Cor. , X. 13.) So that the grace of God, in such portion as shall be necessary to counteract the natural tendency of our fallen natures to evil, is evidently given to every man.

We are, therefore, subject to no disadvantage, ultimately for being left in this state, for if we have weakness on one hand we have ample strength supplied on the other. And in view of all that God has done for man, we say, if we sin against God now, we shall be as justly condemnable, if not more so, as if we had never fallen.

Again ; though we are subject to the afflictions and infirmities incident to a state of mortality; yet, such is the goodness of God that he has not only promised grace to overcome them, but has promised a reward to those who with patience and long suffering endure them. For all things work together for good to them that love God.' And our light affliction, which is but for a moment, worketh for us a

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far more exceeding and eternal weight of glory.' So far then from man's being the loser, by being left in this state of affliction and trial, he may, by grace, be infinitely the gainer.

It is to this view of the economy of salvation, as I think, the Apostle alludes when he says the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope.' (Rom. viii, 20.) Now the creature in this place must certainly mean man, because it is expressly said that "he waiteth for the manifestation of the sons of God,' to which the brutal world can never aspire. And the vanity'alluded 10, must be the state of mortality to which we are subject, because he waiteth for the redemption of the body; ' which when effected will deliver from the bondage of corruption. Man did not willingly' remain in this situation, but it was thought best by · Him’ who sees farther than man can see, and who, seeing the advantages man would derive from having a mediator constantly officiating in his behalf, subjected the same in hope,' or in the prospect of saving more of the human family in this, than in any other way.

But the question may be asked, if we are not guilty, now on account of what Adam did, why do we suffer the consequences of that sin? We admit that we were guilty in him when he was under the curse of guilt, in the same sense in which we existed in him at the time, that is, seminally, but in no other sense. And that seminal existence being nothing more than an unconscious state, or state of non-existence, the guilt we then lay under could subject us to no other punishment than to remain in the same situation. Nor could we have been saved therefrom, unless the guilt which bound us there was removed. Because the guilt we lay under arose not from our act, nor from our participation in his act, but simply from our being seminally in him when he was guilty. And had the punishment due to his crime been inflicted, (which would have been done, but for the interposition of Christ,) he would have died on the day of his fall, in which case we could never have derived our existence from him as the germ of the human family. But his life being spared and he being permitted to propagate his species, is proof that his guilt was removed, and if his guilt was removed, our's was also, for our's consisted only in his. And, in further proof thereof, we assert, without fear of successful contradiction, that no man, let him be ever so penitent for his own sins, was ever known to feel the least degree of contrition for the sin of Adam. He may mourn like David that he was conceived in ’ a sinful nature, but the lamentation was more on account of his yielding to its corruption, than merely his being shapen in iniquity.'

But why then do we suffer the effects of that sin? To explain this, it is necessary to observe, that there are three kinds of evil in the world : moral, penal, and natural. Moral evil is a transgression of moral law, either by neglecting its precepts or violating its restraints. Penal evil is the penalty or punishment inflicted on those who are guilty of moral evil. This is the kind of evil which the Lord creates. Such was the sword, the pestilence and the famine; in reference to which the prophet asks is there evil in the city and the Lord has not done it?' But natural evils is that which follows in a regular course of nature, or from the established laws of nature. Now Adam was guilty of moral evil, when he took the forbidden fruit; he suffered a penal evil, when he felt in part the punishment of his crime ; and his posterity suffer a natural evil, when they derive from him, in the course of nature, their present fallen and diseased natures. It an established law of nature, that no stream can rise higher than its fountain ; and as Adam the fountain from which we derive our earthly existence, was made (or left) subject to vanity,' it was impossible for him to give his posterity a better nature than he himself possessed. Nor is this a singular case, for the drunkard and the debauchee, though their crimes may be pardoned, not unfrequently are brought to a premature grave, and entail a sickly constitution on their descendants, as the consequence of their sins.

One thing more ; if man is restored to a state of immortality by the resurrection of the dead, will he not thereby be restored to the peace and favor of God, and, consequently, be saved at last? Nay; the restitution of man to a state of immortality, and the earth from the curse under which it labors for man's sake, will not do away

the sins of the wicked. For our Lord informs us that the dead shall come forth, they that have done good, unto the resurrection of life ; and they that have done evil, unto the resurrection of damnation.' (John v. 29.) · Immortality and happiness are not synonymous terms. The devil is immortal, but not happy.

But does not the depravity of human nature, which tends to evil as naturaliy as the sparks ily upward,' disqualify man for heaven? Certainly ; an unholy nature is not, and cannot, in the nature and fitness of things, be suitable for a holy heaven ; and, therefore, if we never commit crime, so as to be punishable, yet our natures must be purified by the blood of Jesus' before we are qualified for a state of happiness in a holy heaven. But as the application of this blood to adults must be by faith, the neglect of which constitutes the sin of omission, what becomes of infants and idiots who are incapable of believing? We answer, 1. They cannot be punishable, because impartial justice cannot punish only for that which might and ought to have been avoided. But the infant and idiot could no more avoid being born with impure natures than we can avoid being born with white, red, or black skins, and, of course, are no more punishable for the one, than we are for the other. But, 2. they are not to


be left suspended between heaven and hell because our Lord assures us, of such is the kingdom of heaven. God does not require impossibilities of his creatures, but it is impossible for infants or idiots to exercise faith, and, therefore, it is not required; but as Jesus, by the

grace of God,“ tasted death for every man,' so the same goodness tható numbers the hairs of our heads' and marks the


that fall,' and so loved the world' as to provide for it a Redeemer, will apply the merits of his blood to those who die in infancy and idiocy, without the conditions required of others.

The second kind of salvation provided by the Redeemer, is that which extends to actual sins, and is conditional and limited. It is conditional, because it is suspended upon conditions ; such as 'repentance towards God, and faith towards our Lord Jesus Christ.' And it is limited, not to names, families nor numbers, but to the character who complies with the conditions. These conditions may be observed by every one, for whosoever believeth in him' (Christ) shall not perish, but have everlasting life; ' so that if all men would believe and obey the word of truth, all men would be saved from their personal sins. It follows, therefore, that salvation from personal sins is not limited by the decree of God, but by the sinner himself, who does it by neglecting or refusing to comply with the conditions on which it is suspended. This item of our subject opens to our view a large and interesting field, but it would be contrary to our present purpose to pursue it further at this time.

In reviewing the subject, we are led to contemplate one of the most degrading scenes of human folly that ever disgraced our world, and one of the most stupendous acts of divine benevolence in close connexion, and in bold relief. We see a race of beings whom the combined wisdom and goodness of God had placed in the most happy paradise, impiously violating the divine commands, and plunging themselves into an abyss of misery unmeasurable in its depths, and indescribable in its horrors. We see the unhappy culprits called forth from the shade of the trees which were created for their happiness,clad with fig-leaves—covered with shame-loaded with guilt-trembling with fear, and sinking into interminable despair. And we see the sword of incensed justice--burning with wrath-raised with power, and on the eve of thrusting the sinner down to his deserved hell. At this critical moment we see the second person in the adorable "i'rinity, 'the fairest among ten thousand and one altogether lovely, j'iterposing in his behalf !! O what goodness ! O what benevolence !! 0! what a debt of everlasting gratitude do we owe our Maker and Redeemer ; and with what additional curses shall we sink to an interminable hell, if we slight or neglect the offered salvation. But to what high notes of praise, and unsullied scenes of glory, shall we be raised, if obedient and faithful, when we are made joint heirs with the blessed Jesus.' --AMEN.

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Return-trust not to youth,

To strength, health, wealth, renown; Thine eye-lids may be shut,

'Ere even this day goes down; Where'er thy steps are bent,

Death hovers by thy side, Thou know'st not what

May to thy fate betide! Behold the mighty sun;

He metes out day by day ; Each new moon's circlet saith,

“A month hath passed away ; ' Preach not unto thy heart

The seasons, as they roll, Nearer and nearer draws

To judgment seat thy soul!' Return!' the promise saith,

Hark! wayward wanderer, ho! Thy sins, as scarlet red;

Shall white be made, as snow!
Trust in the Saviour, trust,

Against sin's torrent strive;
Thy faith shall make thee whole;

The soul that hears shall live!

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Before the Lord cast down

The burden of thy sin, The old man and his deeds,

And a new life 'begin;
So walking in the light;

By revelation given,
Through darkness and through death,

Thy path shall lead to heaven!

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