Our lapse in Adam, and redemption by Christ considered, in two sermons, preached at Sterling, in the Commonwealth of Massachusetts, the 16th of January, 1791. / By Zabdiel Adams, A.M. Pastor of the church in Lunenburg. ; Published at the desire of many who heard them.

SECOND PART.

ROMANS, Vth CHAPTER, 19th VERSE.

FOR AS BY ONE MAN's DISOBEDIENCE MANY WERE MADE SINNERS; SO, BY THE OBEDIENCE OF ONE, SHALL MANY BE MADE RIGHTEOUS.

THE apostacy and redemption of the human race are two most memorable events in the history of the world; events deserving our particular notice, our admiration, and I had almost said our gratitude; for such is the present state of mankind with respect to future happiness, under the kingdom of the Mes|siah, that it cannot be said that we are eventually losers by the fall. Nay, it may well be questioned, whether the sons of Ad|am in general, have not now a greater probability of securing the lasting felicity of their souls, since Christ has died for them, than if they never had fallen. This seems to be an idea held forth by some passages of scripture; and on any other supposition, it is difficult to perceive how the seed of the woman has bruised the ser|pent's head; or how in the contest between these two seeds, the advantage on the whole is gained by Christ. But be this as it will, the lapse and recovery of mankind, may be contemplated with admiration. They display the perfections of Deity in the most illustrious manner; they shew the wisdom, justice, power and compassion of God, in the clearest and most conspicuous

light; as well as point out his sovereignty. That he should suf|fer sin to come into the world, through the temptation of the devil; that he should bring good out of evil, provide a Saviour for fallen men, when he passed by the fallen angels; and that he should grant peace and pardon to the rebellious, through the death and sufferings of his own Son, are matters which we can ascribe only to the inscrutable wisdom, boundless compassion, and adorable sovereignty of God. These are matters of delightful contemplation to pious minds; and though neither men nor an|gels can comprehend these unfathomable counsels of heaven; yet they are the theme of their devout adoration and praise. Glory to God in the highest, peace on earth and good will towards men. The fall of which the heathens were sensible, (though they knew not to what cause to ascribe it) came by Adam; but the recovery from it comes by one greater man, the Lord from heaven. This is the one intended in our text, through whose obedience many are made righteous. He is a counterpart to the first, and therefore called the second Adam. He was made a quickening spirit, as the first man Adam was made a living soul. The scripture, in plain and unequivocal language, represents him as the Son of God, the first born of every creature, the brightness of his Father's glory, and the express image of his person. Nay, it speaks of him as an incarnate God, the word made flesh. Hence says St. John in the first chap|ter of his gospel; And the word was made flesh, and dwelt among us, and we beheld his glory, (the glory of the only begotten of the Fa|ther) full of grace and truth. To the same purpose is the follow|ing passage in the 1st Timothy, iiid chapter, 16th verse; Great is the mystery of godliness, God manifest in the flesh, &c. for he took the nature of man into a close, though inexplicable union with his divine person. He took not on him the nature of angels, because for them he did not appear as a Saviour; but he took on him the seed of Abraham, that he might redeem them from the grave. Agree|ably says the Apostle to the Hebrews, for as much as the children were partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him who had the power of death, that is, the devil; and deliver them who through fear of death were all their life time subject to bondage. The nature of man was contained in him, as well as in the first Adam; only with this very great advantage, that whereas the first was but a mere man, made in the likeness of God; the second was a divine person made in the similitude of man. Hence in the 2d chapter of Philippians, the Apostle thus speaks concerning him: who being in the form of God, thought it not robbery to be equal with God, but made himself of no rebutation; and took upon him the form of a ser|vant,

and was made in the LIKENESS of men, &c. Thus much concerning THE ONE through whose obedience many are made righte|ous. We shall say something concerning this obedience, and shew in what it consisted. In order to treat of it in a methodical man|ner, I shall divide it, according to the practice of ancient divines, into active and passive. With respect to his active obedience, the following things may be observed. He was perfectly righteous or obedient prior to his assumption of the human nature, and remained so ever after; and lest he should be contaminated by his union with our nature, he was conceived of the Holy Ghost, and in a miraculous manner born of a pure virgin. Behold a vir|gin shall conceive and bare a son, and shall call his name Immanuel. Isaiah vii, 14. After that union which capacitated him to act as Mediator, his obedience was perfect in all instances. For though he was subject to the sinless infirmities of mankind, and needed to eat, drink and sup like those for whom he mediated, yet he was never found chargeable with any sin. His obedience was universal, sincere, persevering and perfect. Accordingly Isaiah, in the 53d chapter, speaking of what was then future, as though it had really taken place, says concerning him, He had done no violence, neither was any deceit in his mouth. And St. John, after his advent, declares; Ye know that he was manifest to take away our sins, and in him is no sin. Christ was not only negatively, but positively righteous. He not only did not transgress, but positively fulfilled all the requisitions of the law, both ceremo|nial and moral. Suffer it to be so now, said he to John the Bap|tist, who endeavoured to dissuade him from coming to his bap|tism, for thus it 〈◊〉〈◊〉 us to fulfil all righteousness. If he had been a sinner in any sense of the word, he could not have made reconciliation for the sins of the world; because the oblation of a sinful person would not have been an acceptable sacrifice to God. Agreeably we have the following scriptural declaration: Such an High Priest became us, who is holy, harmless, undesired and separate from sinners; who 〈◊〉〈◊〉 not delay to offer up sacrifice, first for his own sins, and then for the people's; for this he did once, when he offered up himself: For the law maketh men high priests who have infirmity; but the word of the oath, which is since the law, maketh the Son who is consecrated for ever more. Thus much concern|ing his active obedience. His passive consisted in those a|mazing sufferings he underwent, whilst he tabernacled in the flesh; the indignities, the insults and abuses, which were thrown upon him, when he went about doing good both to the souls and bo|dies of men; and especially in that cruel and ignominious death, which he suffered on the cross. To see therefore in one lively

view, what the Saviour suffered for our redemption; follow him in your minds to Mount Calvary; behold him suspended on the accursed tree, suffering excrutiating pains in his body, having his tendons stretched, and his flesh lacerated by those nails with which he was fastened to the cross; and also enduring that ex|treme anguish of mind, under the hidings of his Father's coun|tenance, which caused him to cry out in the bitterness of his soul, My God! my God! why had thou forsaken me? Now by this active and passive obedience of Christ, many are made righteous, in the following manner, viz. by imputation and inhesion. And 1st by imputation. As Adam's sin; so Christ's righteousness is imput|ed. And as by the first we are subjected to mortality, and must soon|er or later die; so by the second we shall be raised from the dead. Had not Christ stepped in to our assistance, and voluntarily suf|fered death for fallen man, it would have had perpetual dominion over their bodies. But now as in Adam all die; so in Christ shall all be made alive. There shall be a resurrection both of the just and the unjust. The time is coming, when all that are in their graves shall hear the voice of the Son of God, and come forth; they that have done good to the resurrection of life; and they that have done evil to the resurrection of damnation. John v, 29. The grave cannot now boast a complete and lasting victory over the bodies of men; for Christ having arisen the first fruits of them that sleep, has become a mighty conqueror, and virtually says to death and the grave, Oh death, I will be thy plague! Oh grave, I will be thy destruction!

2dly. HIS obedience is imputed for our justification, at the bar of God, from the condemning sentence of the law. The Apostle Paul represents mankind, universally, both Jews and Gentiles, in a state of condemnation, as having come short of the moral law, or the law of their nature. By this, we are all condemned, whether young or old, till we are justified by the righteousness or obedience of Christ. This justification, to those in|capable of moral agency, comes, as does the resurrection, without their seeking. But to the adult it is the consequence of faith, repent|ance, and renewed temper. But immediately on their faith in Christ, they are justified from all things, from which they could not be justified by the law, either of nature or of Moses. Now to see the necessity of this, we must observe, that it is inconsistent with the character of an holy and righteous God, to pronounce any one righteous unless he comes up to the demands of the law in all respects. But since the fall, no man is without sin; there is not a just man on earth, who doeth good and sinneth not. Hence it is impossible that any of the sons of Adam should be

justified at the bar of God, unless they have a righteousness su|perior to their own. Now this righteousness they enjoy by im|putation. Even as David described the blessedness of the man unto whom God imputeth righteousness without works. Romans iv, 6. Christ has fulfilled the law, has magnified and made it honorable; has obeyed its precept and suffered its penalty; and by this means has atchieved a righteousness highly delectable to his Father. Hence we read, that the Lord is well pleased for his righteousness' sake. Now this righteousness is the matter of the believer's jus|tification before God; and it avails to his benefit by imputation; or in other words, it is set down to his account; as St. Paul tells Philemon, if Onesimus had wronged or owed him any thing, to put that on his account. In short, as a pious writer on another sub|ject observes, * 1.1"all manner of imputation is a metaphor taken from books of account between debtor and creditor. To im|pute any act of sin or obedience is to set it down to his account. The great God is represented in condescension to our manner of acting and conceiving things, as keeping an exact book of records, by which our final account shall be determined. And as the most perfect obedience is a debt which we owe to him as our Creator, Preserver and Benefactor; so on the breach of his law we owe him some proper satisfaction. In this view, we are all, as the sons of an apostate father, charged as insolvent debtors in the book of God. Innumerable sins are set down, or imputed to our account. And were things to go on in this course, we should, ere long, be arrested by the divine justice; and being incapable of payment, should be cast into the prison of hell to come out no more. But God, in compassion to our calamitous state, has found out a surety and a ransom for us; has provided a satisfaction in the obedience and sufferings of his Son. It is on the account of this, and from the complacency which God has in it, that all who are finally justified meet the divine acceptance, and are delivered from that condemnation which has passed upon us all, as appears from the verse immediately preceding my text. In this case, ac|cording to the metaphor mentioned above, the righteousness of Christ is in the book of God imputed or set down to their ac|count, as that by which the debt is balanced, and they are en|titled to such exemptions and favors as righteous persons might expect from God. But then it is a fixed rule in the divine ad|ministration, that this obedience of Christ shall be imputed to none but such as believe in him, or have the seeds of holiness in their hearts. But immediately upon this, they are treated as in|nocent persons, discharged from their obligations to punishment,

and 〈◊〉〈◊〉 in the divine favor." Now agreeably to this, our righteousness in scripture is plainly asserted to be in Christ; God hath made him to be sin for us who know no sin, that we might be made the righteousness of God through him. 2 Corinthians, vth chap|ter, 21st verse. In the same figurative manner are the following texts of scripture to be understood, viz. that we are justified by the obedience of Christ. All we like sheep have gone astray, but the Lord hath laid on him the iniquities of us all. Isaiah ••., ••. I count all things but loss for the excellency of the knowledge of Jesus Christ my Lord, for which I have suffered the loss of all things, and do count them but 〈◊〉〈◊〉 that I may win Christ, and be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith. Accordingly Christ is expressly called our righteousness, and the Lord our righteousness, as in the Prophet Jeremiah. In a sense analogous to this, he is called, our surely, or our sponsor; and, for every believer, hath cancelled his obligation to punishment. His whole obedience on earth was for the sake of sinners. In the fulness of time God sent forth his Son, made under the law, to redeem them that were under the law, for what the law could not do in that it was weak through the flesh, God sending his own Son, in the likeness of sinful flesh; and for sin, or being made a sacrifice for sin, hath condemned sin in the flesh; that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the spirit. These texts are only a small part of what 〈◊〉〈◊〉 be quot|ed to the same purpose. So that it appears, no doctrine is more amply supported, than that of our justification through the obe|dience of Christ. I have observed already, that these expressions are figurative; and the true literal meaning of them, I suppose, is the following, viz. That as man had fallen and broken the divine law, it was necessary that something should be done to re|pair the injury, and save, harmless, the perfections of God in the justification and salvation of guilty men. If an easy pardon had been granted them, without any satisfaction made, the cha|racter of the Deity, as a righteous and holy Governor, would have been lessened in the view of his moral creatures. They would have supposed that sin was a light and trivial matter, and would have been encouraged to trample on his laws and despise his authority for the future. But, to preserve, in the view of surrounding intelligences, the dignity of his government, and the rectitude of his character, he saw fit to pardon their offences only on condition of his own Son, being a voluntary substi|tute, and suffering in their stead; hereby plainly demonstrating, that his laws were not to be transgressed with impunity; that sin is the abominable thing which his soul hateth; and that he main|tains

a moral government over rational and free agents. Though no example exactly similar to this can be produced among men, yet the matter may be in a degree illustrated, by the following story of a King, who, in order to discourage the heinous practice of adultery among his subjects, ordained, that whoever was guilty of this crime in future, should be punished with the loss of both his eyes. His only son was the first transgressor. He had great affection for him, and could not contemplate the idea of making him completely wretched, without the most painful sensations; and yet the dignity of his law and government must be main|tained. In this exigency, in order at once to manifest his justice as a legislator, and his compassion as a father, he put out one of his own, and one of the eyes of his son. Thus, in a way some|what analagous, God hath set forth his Son, to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past; that he might be just, and the justifier of him who believeth in Jesus. So that now in granting pardon to the penitent, on the sufferings and merit of his Son, who willingly submitted to die in their room, 〈…〉〈…〉 displays both his righte|ousness and compassion. And speaking in reference to this meth|od of 〈◊〉〈◊〉 mankind, the Psalmist says, Mercy and truth have met together, righteousness and peace have kissed each other.

BEFORE I proceed to the next particular, I shall only make this observation, viz. that though it is abundantly evident from what has been already said, that Christ's obedience is imputed in its legal result, or meritorious effects, to the believer, for his justification from the condemning sentence of the law; yet it is not his inherent, or personal obedience. As sin in this sense cannot be transferred from one person to another; so neither can righteousness. Sin and righteousness, in this sense, are the effects of moral agency; of personal obedience, and disobedience; the abuse or right im|provement of our own mental and moral faculties. Hence saith St. John, little children, be not deceived, he that doth righteousness is righteous. There seems to be the greater necessity of mentioning this; since it is known in fact, that some persons trust to the imputed righteousness of Christ alone, not only for justification at the bar of God in the present world, but for salvation at the tribunal of Christ in the future; and are ready to say that Christ has done all, and men have nothing to do in order to be saved. This is a dangerous mistake, founded on the false apprehension that the personal obedience of the Saviour is, in the same sense, the personal obedience of the sinner, or rather of the believer. That this cannot be true, is evident from this single considera|tion; that then every person, participating of Christ's righteous|ness through faith, must be equally holy, and equally entitled to

reward. But the whole scope of the Bible teaches the contrary. It tells us that some are more righteous than others; and that different degrees of happiness will be assigned to men in the fu|ture state; that whilst some shall shine only as the brightness of the firmament, others shall shine as the stars which are much more resplendent, for ever and ever. All therefore that can possibly be meant by the imputation of Christ's righteousness to the believer is, that they are delivered from the condemnation of God's law, by means of it, and placed under a covenant of grace, by the terms of which, if they are sincere, though not perfect in their obedience, they shall be accepted, and raised hereafter to a de|gree of happiness exactly proportioned to their improvements in holy and virtuous obedience.

THIS leads me to say thirdly, that by the obedience of one many are made inherently righteous. This inherent holiness is absolutely necessary to qualify any person for the kingdom of heaven; for without holiness no man shall see the Lord. Now this is the effect of Christ's obedience unto death, and not the mere consequence of fallen man's own endeavours without divine assistance, and the operations of the spirit of God upon his heart. Man is now so lost to every principle of holi|ness, so sunk in sense, and under the dominion of corrupt fleshly appetites, that unless his powers are strengthened by divine as|sistance, he would for ever go on in a way of disobedience and rebellion. Christ therefore, that he might perfect his work of redemption, and become a complete Saviour, has not only vin|dicated the believer from the damnatory sentence of a broken law, but tenders, by his spirit, help to comply with the condi|tions of the gospel covenant. This spirit, in his beneficial ope|rations, our Saviour purchased by his sufferings; and when he ascended to heaven, sent him down to assist mankind under their great weaknesses; to alleviate their burthens and to comfort their hearts; to arouse them to a serious consideration of their spiritu|al interests; to mortify their lusts; to inspire them with sorrow for their sins; to lead them to repentance; to sanctify their na|ture; and animate them to the conscientious performance of GOOD WORKS; or in the language of scripture, to reprove, or con|vince the world, of sin, of righteousness, and of judgment. Now the spirit, which may be resisted, operates on the hearts of men in a way consentaneous to their rational nature. And as reason|able creatures we ought to cooperate with him, and in this way to be workers together with God; that we may be sealed to the day of redemption; or in the express language of scripture, we must work out our salvation with fear and trembling; for it is God that worketh in us both to will and to do of his own good pleasure.

BEFORE I come to the improvement, it is proper that I should say something to that particular mode of expression in the text, from which some men have inferred the doctrine of universal salvation. The word many, in the former part of the text, intends all, as I have already told you. In the latter clause it is to be understood in a sense equally extensive. Now what rational and consistent meaning can we put on this expression, if we do not grant that all will be finally saved? As, therefore, I do not believe the even|tual salvation of all men, it becomes me to show how this term can be explained in consistency with my own, and the common persuasion. I answer in the first place, that by the obedience of Christ, all shall be raised from the dead, which is one thing ev|idently intended by all being made righteous. 2dly. The sacrifice of Christ was intentionally for all; and there is virtue enough in his death to atone, or satisfy for the sins of all the sons of Adam. Hence we read, that he died for all; that he tasted death for every man; that he was a propitiation for our sins, and not for ours only, but for the sins of the whole world; from which, and sundry other similar passages of scripture, we learn, that universal redemption is a true doctrine. My meaning is, Christ did not so die for any par|ticular number of mankind, as to exclude the remainder, or leave them in a hopeless condition; but by removing impediments out of the way, has rendered salvation possible to all, so that if they do not attain it, the fault is wholly their own. But 3dly. The nature of religion, as well as the nature of man, makes it for ever necessary that we should maintain a distinction, between the offer, and the acceptance of salvation on the terms of the gospel. The offer we must believe is by God in sincerity made to all, and unless we would reflect great dishonor on the sincerity of our heavenly Father, must believe that spiritual assistances are tender|ed to all, sufficient to enable them to repent and believe. But then though this be very true, the nature of religion obliges us to conclude, that it is in the power, and experience teaches us that it is often times in the will of man, to resist the strivings of the spirit; to reject the counsel of God against themselves, and receive his grace in vain. This results from that liberty in man which he still retains, since the apostacy; and is necessary to constitute him a free agent, in the most proper sense of the word: for the idea, that liberty consists altogether in voluntariness, and is not to be opposed to necessity, must be rejected, as without sufficient founda|tion either in reason or scripture. Now, if this idea of liberty be rational, that the redemption from the curse of the law be by Christ purchased for all; and grace sufficient to enable them to comply with the conditions of the gospel covenant, be offered to all, yet still it is in the compass of man's power to reject the prof|fered

good. And that this is often done by the sinful children of men, scripture and experience abundantly convince us. Some become holy, whilst others remain wicked. And to these dif|ferent characters, a proper retribution is assigned by the mercy and justice of God, in the future world. The righteous at death will be admitted to eternal life; and why may we not suppose that the wicked, at the same period, shall be sent down to eternal punishment? We have as much reason from revelation to believe the one as the other. St. Matthew, speaking by inspiration, tells us, these, that is the wicked of whom he had just before been speaking, shall go away into everlasting punishment; but the righte|ous into life eternal. Yet it is to be observed that the epithet in the Greek, is in both places the same, and therefore from this text we have as much reason to believe the eternal damnation of the wicked, as the eternal salvation of the righteous. But some tell us that the words for ever, everlasting, &c. do not always intend or imply a strict eternity. It is readily granted. But does the text just now quoted, sufficiently prove the eternal happiness of the righteous, as all believe? Why does it not also prove the endless misery of the wicked? The one is expressed in as strong terms as the other. Still it has been said by the fautors of uni|versal salvation, that God is held to fulfil his promises, but not his threatenings; because if he does not fulfil his promises, he does an injury to his creatures, as disappointing them of an ex|pected good: but if he forbears to execute his threatenings, he leaves his creatures better than they expected. Very true. But where is the truth and rectoral holiness of the great Governor of the world, on this supposition? Let God be true though every man be a liar. Others tell us, that though all who die impenitent shall be doomed to misery awfully long and severe, yet that they shall sooner or later be recovered by means of their torments, to an holy temper, and their punishments shall finally cease. But how can they certainly tell this? From what text in the Bible, con|sistently interpreted, do they infer this conclusion? How do they certainly know that the future world will be a world of proba|tion? St. John, in the Apocalypse, seems to represent this mat|ter in a different light; for speaking of the time of death, or of the general judgment, he says, He that is unjust let him be unjust still; and he that is filthy let him be filthy still; and he that is righte|ous let him be righteous still; and he that is holy let him be holy still. Rev. xxii chapter, 11 verse. These words, I think, cannot pos|sibly be better explained than by interpreting them to this sense, that there will be no alteration in men's characters after death, and the time of probation ends with the present world. But granting we are mistaken in our interpretation of them, and the

time of probation shall continue in the future world, through many successive states, how can we certainly say, that those who die impenitent in this world, shall be recovered to a penitent temper in the future? If we acknowledge that men, in order to be righteous or wicked, must have liberty to chuse or refuse, to repent or rebel; and that such a liberty constitutes them moral agents, the subjects of praise or blame, of rewards or punish|ments, how can we certainly know how they will conduct under any given circumstances? Is it possible for us, on this supposi|tion, to pronounce that any quantity of punishment, let it be ever so long and severe, will reclaim them to a better temper! And yet it is a matter of publick notoriety, that the best writers, in favor of universal salvation, believe that men are possessed of the liberty abovementioned, and that without an holy temper none can be happy. In asserting, therefore, that all shall be saved, such persons contradict their own principles, and cut up the ground on which they stand; or at least form conclusions, which, from their premises, are infallibly precarious. Since therefore every text of scripture which seems to countenance the doctrine of the salvation of all men, is fully explained on the supposition of the doctrine of universal redemption, as I have above explained it; and since the notion that a certain degree of punishment, will inevitably recover the wicked to an holy temper, militates with the essential liberty of man; and especially, since we know that the instituted means of grace, and all God's providential dispen|sations, intermingled with mercy and punishment, with severity and kindness, have never, in this world, (confessedly a state of probation,) been sufficient to reclaim certain characters; but not|withstanding they die in a state of impenitency, and consequently out of favor with God; we may conclude, that the reasonings of those who are advocates for the final salvation of all men, are extremely inconclusive and precarious. And hence we cannot act a more rational part, than to believe in the express words, and most probably in the very sense of scripture, that the wicked shall go away into everlasting punishment. But when I say this I will not dissemble, that the doctrine of eternal torments for the tempora|ry and transient acts of men, is attended with great difficulties, when viewed in the light of reason, and some small ones when contemplated in the glass of revelation. It is impossible for me with certainty to declare, that all men shall not, through the good|ness of God, and the superabounding merit of his son's obedi|ence to death, be finally reduced from misery, after an awful pe|riod of sufferings, intense in degree and long in duration. Great|ly rejoiced should I be, could I pronounce this with certainty from the sacred pages: for nothing more delights me than the

contemplation of the happiness of the whole world. But the force of truth, according to my present ideas, constrains me to believe otherwise. However, let this doctrine be decided as it will, yet of this one thing we may be absolutely certain, that sin|ners act with great imprudence, who allow themselves in wick|edness, under an expectation that they will be gainers by their impenetency in a course of sin; for though we should allow that there is great pleasure in sinning, even much greater than in keeping the divine commands; yet if God the supreme Lawgiver, be wise as well as righteous, we may presume, that under his gov|ernment, the pains attending the punishment annexed to the breach of his laws, shall exceed all the pleasures of sin; for oth|erwise he has so framed his laws as to be, on the whole, an en|couragement to rebels. Now our ideas of God teach us that this cannot possibly be; because he would not, on this supposition, be a wise Legislator. If there be really a future state of rewards and punishments, both the punishments and the rewards, must be very inconsiderable indeed, not to make it worth a man's while to live a life of obedience: For if God's laws were given to se|cure this obedience, he certainly must have annexed such punish|ments so long and severe to the breach of them, as to make it the interest of all to obey; and their exceeding great folly to transgress. It is in vain therefore for persons to spend their time in zealous disputes about the nature or the duration of hell tor|ments, with a view to solace or encourage themselves in sin; for let this doctrine of final salvation for all men be decided as it will; of this we must have the fullest conviction, and the most indubitable assurance, that the impenitent sinner shall, upon bal|ancing the pains and pleasures of sin, find himself a loser; and must in the end confess that he sinned contrary to all the dictates of wisdom and prudence, and stands justly obnoxious to the im|putation of extreme folly: The fear of the Lord is wisdom, and to depart from evil is understanding. Thus, to make the word many, in the latter clause of the verse, as extensive as it is in the former, without recurring to the doctrine, that all men will eventually be saved, by the obedience of one, we have only gone upon the principle of universal redemption, which is doubtless an important truth, and have taken into our consideration the liberty of the will in all matters of real and personal righteousness, and its frequent abuse in the refusal of the greatest good; for the many, in the fullest sense of the word, shall be made righteous, as delivered from the power of the grave, in which no moral agency can be exerted; yet none are made righteous or inherently holy, except|ing those who voluntarily concur with the gracious purposes of God in the death of his dear Son; consequently, though Christ

died for all, that all through him might live spiritually and eter|nally, as well as naturally; yet not all not concurring in this plan of grace, not rightly improving their own moral powers, they do not become inherently holy; and therefore perish, though for them Christ died.

IN these discourses, I have run a parallel between the sin of Adam, and the obedience of Christ, and their respective effects on the children of men, the one reducing to death, the other raising to life; the one making them sinners, and the other righte|ous; the one condemning, and the other justifying, &c. Yet to the honor of my Saviour, and in compliance with the declara|tions of scripture, I am constrained to declare that the antithesis, or parallel, is not, in all respects, exact; for the obedience of Christ avails to deliver from more penal effects, than those to which we were subjected by Adam's disobedience. There is more me|rit in the one, than demerit in the other. Hence the Apostle, in this very chapter, says; But not as the offence so also is the free gift; for if through the offence of one, many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many. And again, not as it was by one that sinned, so is the gift: for the judgment was by one sin to condemnation; but the free gift is of many offences unto justification; for if by one man's offence death reigned by one, much more they who receive abundance of grace, and of the gift of righteousness, shall reign in life by Jesus Christ; which in few words may be explained to the following sense; the obedience of Christ not only delivers the believer from all the penal effects of Adam's sin, but from the evil consequences of their own transgressions, be they ever so numerous.

IMPROVEMENT.

1st. FROM the representation given above, we learn, that we are under infinite obligations to God for the gift of his Son Jesus Christ, for the redemption of fallen man from all the effect of Adam's and our own personal offences. Though it does not be|come us to say, that God could not in any other way have re|deemed man from the wretched consequences of the fall, than by the death of his only begotten Son; yet we know that this was a most glorious method, by which at once to display, his dignity as a righteous Governor, and his infinite compassion to fallen man. He hath in the scheme of redemption secured the rights of his government, and demonstrated the infinite benevolence of his heart; and as the Apostle expresses it, has abounded towards us in

all wisdom and prudence. O the depth of the riches both of the wisdom and knowledge of God; how unsearchable are his judgments, and his ways past finding out! Let us adore with most profound submis|sion and gratitude, this astonishing method of salvation by the in|carnation of his Son; and whilst we rejoice that every man may be saved if he will, let us endeavour, by the right improvement of our own powers, to be in the happy number of those to whom the Redeemer shall say, Come ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world. All that Christ has done and suffered for the apostate sons of Adam, will no further avail the adult, than to raise them from the dead, un|less they believe and repent, and are found in the number of those who comply with gospel grace, in the religious improve|ment of those moral powers, which God has given them, for the strengthening of which he proffers the assistance of his holy spirit. Salvation is now made possible to us, but none will final|ly secure it, notwithstanding all that Christ has done and suffer|ed, unless we diligently improve those means of grace which are within our reach, and in the compass of our power. Though all moral impediments on the part of God are now removed by the death and mediatory undertaking of his Son; yet none can be saved who have arrived to years of reason, and do not improve it, in a hearty compliance with those terms and conditions which the gospel proposes. Some persons have made most dangerous mistakes on this subject, as supposing that every thing is done for them by Christ; whereas the true state of the case is this only, that our Saviour has delivered us from the condemning sentence of the law, and placed us under the gracious constitution of the gospel covenant, by which perfect obedience is not required for salvation. But then it requires a sincere and holy obedience to the law of faith, in the performance of which our own endeavours are necessary: if we do not exert them, it had been better for us if Christ had never appeared in our world, and died in our stead. His death therefore does not supersede the necessity of the diligent improvement of our time and talents; and when we have offended, of repentance; but only makes them available to pardon and final security. Too much cannot be said on this subject in this connexion; for men are not mechanically made holy, nor sent to heaven without their own voluntary consent. We shall be raised from the dead, whether we chuse or not; for there shall be a resurrection both of the just and unjust; but none go to heaven if they have arrived to years of discretion, without a proper improvement of their own powers, in the use of those means which Christ has purchased, and now sincerely tenders to the children of men.

LET me therefore, in the second place, exhort you all to put your trust in Christ for pardon and acceptance; and let it be done in the proper use of your own mental abilities. You are not like the Jews of old, to go about to establish a righteousness of your own, in order for justification in the sight of God, for your best performances as falling short of the law, which requires perfect unsinning obedience, in this view are of no avail, and are but filthy rags. But that you may be interested in the perfect righteousness of Christ, and may be not only justified, but sanctified, and made meet for the kingdom of heaven, you must lean to him and de|pend on him, not only for pardon by his obedience, but for sanctification by his spirit. As your greatest exertions will not bring you to a full compliance with the moral law; so neither will your own endeavours, without the assistances of Christ's spirit, possess you of a covenant holiness. Look to him therefore, de|pend on him, as a whole and complete Saviour; whole and complete, as not only justifying you by his righteousness, but as sanctifying you by his holy spirit. Plead therefore his righteousness for your justification at the bar of God, and depend on his gospel and spirit, in the diligent use of the means of grace for those holy qual|ifications, without which you cannot be prepared for the happi|ness of heaven. Had it not been for the kind advent of the Sa|viour, we must all have been for ever condemned by the law to a state of perpetual misery; but since his arrival, none shall be made happy in heaven, but those who are justified by his righte|ousness, and sanctified by his spirit. And this spirit we enjoy, to any saving purpose, only in the way of gospel obedience, and by a serious attention to the means of grace. Let me then exhort you to pray, to read, and hear, to live a life of holy obedience, and when you have done the utmost in your abilities, say, that you are but unprofitable servants; that you have done no more than your duty, and cast yourselves on the mercy of God through Christ, hoping for eternal salvation only through his sacrifice, who died the just for the unjust, that he might bring them to God, not only in acts of worship here, but to endless felicity in the coming world.

3dly. LET us live as becometh righteous and holy persons. We should not only be careful that our hearts are right with God, but that our external practice is right in the sight of the world. If the saints cannot fall finally, they certainly can fall faulty. That our religion may not be evil spoken of, it becomes them, to let their light so shine before men, that others seeing their good works may glorify their heavenly Father. They should provide things 〈◊〉〈◊〉, as it is translated, but honorable, as it should have

been, in the sight of all men, that their good may not be evil spoken of. It is highly incumbent in true believers, to walk in wisdom be|fore others, and demonstrate by the holiness and piety of their conversation, that they are the saved of the Lord, that they have felt the power of religion on their souls, in its renewing and trans|forming influences. In this way we best recommend the gospel of Christ; and exhibit the most illustrious proofs of its divinity to others. In this way we shall most effectually disarm unbeliev|ers of their prejudices against Christ, and the purity of his doctrines; and finally in this way, contribute successfully to spread the triumphs of his cross!

FINIS

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Notes

• * 1.1

  Doctor DODDRIDGE.