place, the second fall, that of man, became the unhappy consequence. The devil, the wicked leader of the rebellious angels, persuaded man also to disobey God, and so brought on him and all his race the punishment, which in the eternal decrees of divine justice, was the inevitable reward of sin. This it was that "brought death into the world and all our woe.' Hence all the affliction, with which human life is plagued. Hence, all the evils which mankind have suffered, and will suffer, from the expulsion of Adam and Eve out of paradise, to the never ending torments of those, who will at the last day be driven away from the presence of God, to take their portion in hell, with the malicious author of all their miseries.

So far was it from the purpose of God to create a state of suffering and unhappiness, that now they have (through the folly of men in listening to the temptations of Satan) been introduced into the world, he has exerted himself (if I may presume so to speak) to the very utmost, that he may remedy them. The merciful God, who compassionates his creatures, "even as a father pitieth his own children," could not endure to behold the distress and ruin of mankind, although

Paradise Lost.

they had brought the whole upon themselves. Punishment for sin was necessary; but he thought it an exertion worthy of his love, to devise a method by which it might be inflicted, without the perdition of the sinners. He wished them not to be destroyed, but to be restored to his favour, and the happiness and immortality which they had lost. But how was this to be done? By a full and free forgiveness of every thing, without the least satisfaction being made? By acting in opposition to one of his most necessary perfections, justice? We are too often presumptuous, when we reason about the nature of God; but, with however humble a sense of our ignorance we approach the subject, I think we cannot be wrong in believing, that justice is as inseparable from the Deity, as power and wisdom; and that he could no more be unjust, than he could be weak or improvident; and unjust he would be, were he to suffer sin to go without its due reward. So that sin was to be punished, and yet the sinner saved. This was the difficulty, insurmountable had it been proposed to us to imagine the means, but overcome by God, with whom "all things are possible."

How this great difficulty was overcome, how mercy and truth met together, righteousness and peace kissed each other," i. e. how God con

trived to satisfy both his mercy and justice in the redemption of mankind, surely you, my brethren, do not now require to be taught. You need not to be informed why the annunciation of his birth contained "glad tidings of great joy, which should be to all people." You know that all this exultation was expressed because the Saviour of mankind was born, he who was to be "wounded for our transgressions, and bruised for our iniquities, and by whose stripes we were to be healed."

So then, God in his mercy, has provided a remedy for all the evils and afflictions which the devil, by persuading man to sin, had introduced; and all, who feel themselves miserable, and in need of relief, are invited to come and partake of the benefit of that remedy. "Come unto me, all ye that labour and are heavy laden," says our merciful Redeemer, "and I will give you rest." "All ye that labour and are heavy laden;" Whom does he mean? All you, who are poor? All you, who are diseased? All you, who are mourning for the loss of some dear friend? All you, who are oppressed with injury and wrong ? All you, who are suffering under any calamity? In short, all you, who are in any way afflicted? All you, who have by any means been brought to see the vanity of human life, the emptiness of

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that air blown bubble, earthly hope, and the folly of trusting in worldly happiness? It is as much as if he had said, "Let every man who wants comfort, apply to me, and he shall be satisfied."

But how shall all these applicants for his favours be treated? How will he grant their petitions? Will he load the poor, who come to him, with riches? Will he restore health to the diseased? Will he comfort those who are mourning for the death of some dear friend, by sending him back to them from the grave? Will he remove from his followers affliction that may every fall upon them? All these, though at the time they were bestowed, you might think them signal mercies, would be but of very trifling value; because death must come at last, and then how insignificant appear all the enjoyments of so brief a life! And how little difference does it make, whether the few years spent in this world were full of happiness or of trouble! for it is all over and gone like a dream; and it very little concerns the dying man to recollect whether his dream of life were pleasant or miserable.

It is then no earthly consolation, which our Saviour offers to the afflicted. It is an infinitely more valuable kind of comfort,—it is the promise of a resurrection from the grave, and of everlasting happiness in another world. Where is

the poor man, who would not prefer this to all the wealth of Solomon? Where is the sick man, who would not gladly bear his infirmity all his life, that he might attain to so glorious a condition? Where is the mourner, who would not rather look forwards to the hope of being united with the object of his grief for ever in heaven, than merely have a few more years of his society upon earth? Where are the afflicted in any way, who do not readily agree with the apostle in "reckoning that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us?"

But will all that labour and are heavy laden," will all the wretched and unhappy, be consoled for their afflictions in this world by the enjoyment of so blessed a state hereafter? Yes! my brethren, without a doubt, if they accept the invitation, and "come" to him, who has. offered to give them rest. But "come" they must, or they will be disappointed of their hope; that heavenly rest is not promised merely to the afflicted, but to those whose afflictions have induced them to come to Christ. And what is the meaning of this? Why, to come to Christ means to be a follower, a disciple, a servant of Jesus Christ. To come to Christ, is to be an humble and sincere christian, to love and adore him, and