Such gainers may we be by Adam’s fall, with regard both to the love of God and of our neighbor.  But there is another grand point, which, tho little adverted to, deserves our deepest consideration.  By that one act of our first parent, not only “sin entered into the world,” but pain also, and was alike entailed on his whole posterity.  And herein appeared, not only the justice, but the unspeakable goodness of God.  For how much good does He continually bring out of this evil!  How much holiness and happiness out of pain!

How innumerable are the benefits which God conveys to the children of men through the channel of sufferings! so that it might well be said, “What are termed afflictions in the language of men, are in the language of God styled blessings.”  Indeed, had there been no suffering in the world, a considerable part of religion, yea, and in some respects, the most excellent part, could have no place therein:  since the very existence of it depends on our suffering:  so that had there been no pain it could have had no being.  Upon this foundation, even our suffering, it is evident all our passive graces are built; yea, the noblest of all Christian graces, love enduring all things.  Here is the ground for resignation to God, enabling us to say from the heart, and in every trying hour, “It is the Lord:  let him do what seemeth him good.”  “Shall we receive good at the hand of the Lord, and shall we not receive evil?” And what a glorious spectacle is this?  Did it not constrain even a heathen to cry out, “Ecce spectaculum Deo dignum! See a sight worthy of God:  a good man struggling with adversity, and superior to it.”  Here is the ground for confidence in God, both with regard to what we feel, and with regard to what we should fear, were it not that our soul is calmly stayed on him.  What room could there be for trust in God if there was no such thing as pain or danger?  Who might not say then, “The cup which my Father hath given me, shall I not drink it?” It is by sufferings that our faith is tried, and, therefore, made more acceptable to God.  It is in the day of trouble that we have occasion to say, “Tho he slay me, yet will I trust in him.”  And this is well pleasing to God, that we should own Him in the face of danger; in defiance of sorrow, sickness, pain, or death.

Again:  Had there been neither natural nor moral evil in the world, what must have become of patience, meekness, gentleness, long-suffering?  It is manifest they could have had no being:  seeing all these have evil for their object.  If, therefore, evil had never entered into the world, neither could these have had any place in it.  For who could have returned good for evil, had there been no evil-doer in the universe?  How had it been possible, on that supposition, to overcome evil with good?  Will you say, “But all these graces might have been divinely infused into the hearts of men?” Undoubtedly they might:  but if they had, there would have been no use or exercise for them.  Whereas in the present state of things we can never long want occasion to exercise them.  And the more they are exercised, the more all our graces are strengthened and increased.  And in the same proportion as our resignation, our confidence in God, our patience and fortitude, our meekness, gentleness, and long-suffering, together with our faith and love of God and man increase, must our happiness increase, even in the present world.