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N AMELY, 361

The State of INNOCENCE, or Primitive 364 Integrity, in which Man was created,

Eccles. vii. 29. 361 Lo! this only have I found, That God hath made man upright :

But they have fought out many inventions. 372 373

HERE are four things very neceffary to be known 374

by all that would see heaven. FIRST, What man 376

was in the state of innocence, as God made him.SECONDLY, What he is in the state of corrupt nature,

as he hath unmade himself. THIRDLY, What he must be in the state'of grace, as created in Chrilt Jesus unto good works, if ever he be made a partaker of the inheritance of the Saints in light. And. Lastly, What be shall be in his eternal State, as made by the Judge of all, either perfectly happy, or compleatly miserable, and that for ever. These are weighty points

, that touch the vitals of pract cal godliness, from which mioft men, and even many profeffurs, in thefe dregs of time, are quite estranged. I design therefore, under the civine conduct, to open up these things, and apèly them.

I begin with the first of them, namely, The State of Innocence, 39 that, beholding man polished after the fimilitude of a palace, the

ruins may the more affect us; we may the more prize that 399 matchless' Perfon, whom the Faiher has appointed the repairer 39% of the breach; and that we may, with fixed resolves, betake

ourselves to that way which leadeth to the city that hath un. moveable foundations. In the text we have three things :

1. The State of Innocence wherein man was created, “ God hath made man upright.” By 'man here, we are to understand

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parents; the archetypal pair, the root of mankind, the compendized world, and the fountain from whence all generations have fireamed as may appear by comparing Gen: v. 1, 2. “ In the day that God created man, in the likeness of God made lie him, male and female created he them, and blessed them, (as the root of marikind) and called their name Adam.” The original word is the same as in our text; in this sense, man was made right (agreeable to the nature of God, whose work is perfect) without B 3

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any imperfecton, corruption, or principle of corruption in his body or foul. He was made upright, that is, straighı with the will and law of God, witbout any irregularity in his foul. By the set it got in its creation, it directly pointed towards - God, as his chief end ; which straight inclination was represented, as in an emblem, by the erect figure of his body, a-figure that no other living creature partakes of. . What David was in a gospel. fense, that was he in a legal sense, one according to God's own heart, altogether righteous, pure and holy. God made him thus : he did not firit make him, and then make him righteous ; but in the very making of him, he made him righteous. Original righteousness was con-created with him ;. fo that in the same moment he was a man, he was a righteous man, morally good; with the same breath that God breathed in him a living foul, he breathed in him a righteous soul.

2. Here is man's fallen state : “ But they have fought out many inventions." They fell off from their rest in God, and feil upon seeking inventions of their own, to mend their case ; and they quite marred it. Their ruin was from their own proper motion; they would not abide as God had made them, but they fought out inventions to deform and undo themselves..

3. Observe here the certainty and importance of those things, Lo, this only have I found,” &c. Believe them, they are the refolt of a narrow search, and a serious inquiry performed by the wifeft of men. Is the two precediag verses, Solomon reprefenis, himself as in queft of goodness in the world, but the iffue of it was he could find no satisfying iffue of his search after it; though it was not for want of pains; for he counted one by-one, 10 find out the account : “Behold, this have l found, (faith the Preacher) 10 wit, That (as the same word is read in our text) yet my foul seeketh, but I find pota?

" He could make no satisfying dilCovery of it, which might fay his inquiry. He found good men: very rare, one, as it were, among a thousand; good women more Tare, not one good among his thousand wives and concubinesga 1 Kings xi. 3. But could that satisfy the grand querry, "Where thall Wisdoar be found ?" No, it could not ; (and if the experi. ence of others in this point, run counter to Solomon's, as ’ris ng reflection on his discerning, it can as little decide the question ; which will remain undeierinined till the last day.) Bui, amidst all this uncertainty, there is one point found oui, and fixed : 66. This have I found." Ye may depend upon it as moft certain truth, and be fully satisfied in it;" Lo this!" fix your eyes upon it, as a matter worthy of most deep and serious regard ; to wit: at man's natpre is aow depraved, bat that depravation was


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Det from God, for “ He made man upright;?but from themb the felvés, “. They have sought out many inventions."

B* Doctrine, God made man altogether righteous.
God This is that state of innocence in which God let man down

in the world. 'Tis described in the holy Scriptures with a 21 007 runging pen, in comparison of the following states ; for it was of op!

no continuance, but passed as a flying shadow, by nan's abusing,

the freedom of his own will. I shall, hion FIRST, Inquire into the righteousness of this state wherein

man was created. ginal

SECONDLY, Lay before you some of the happy concomitants jan: and consequents thereof. 200: LASTLY, apply the whole. foul ,

Of Man's Original Righteousness.
First, As to the righteousness of this state, consider, that as

uncreated righteousness, the righteousness of God is the supreme ale; rule ; fo all created righteouiness, whether of man or angels,

bath respect to a law as its rule, and a conformity thereunto. A creature can no more, be morally independant on God, is its actions and powers, than it can be naturally independant on bim. A creature, as a creature, must acknowledge the Creator's will, as its fupie ine law; for as it cannot be without him, so it must not be bur for him, and according to bis will:yet no law obliges until it be revealed. And hence it follows, that there a law which man as a rational creature, was subjected to it his crea1i0n; and that this law was revealed to him. “ God made man upright," says the text. This presupposeth a law to which he was conformed in his creation; as when any thing is made re. gular, or according to rule of necefüty tbe rule itself is presupposed. Whence we may gather, that this law was no oiber than the eternal, indispensible law.of righteousness: observed in all points by the second Adam, opposed by the caroal mind, some notions of which remain yet among the Pagans, who,“ having not the law are a law.unto themselves,” Rom. ii. this law is the very fame which was afterwards summed up in the Ten Commandments, and promulgate on mount Sinai to the Ifraelites, called, by us, the moral law : and man's righteousness confisted in conformity to this law or rule. More particulaily, there is a two-fold conformity required of a man: a conformity

powers of bis, foul to the law, which you may call habitual righteousness; and a conformity of all his actions to it, which is aclual righteousness. Now God made man habitually righteous ;

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was to make himself actually righteous :- the former was the stock God put into his hand; the latter the improvement he should have made of it. The sum of what I have said, is, that the righteousness wherein man was created, was the conformity of all the faculties and powers of his soul to the moral law. This is what we call original righteousness, which man was originally endued with. We may take it up in these three things.

FIRST, Man's understanding was a lamp of light. He had perfect knowledge of the law, and of his duty accordingly: he was made after God's image, and consequently could not want koowledge, which is a part thereof, Col.iii. 10 ." The new man is renewed in knowledge, after the image of him that created him. And indeed this was neceffary, to fit him for universal obedience, feeing no obedience can be according to the law, unless it proceed from a sense of the commandment of God requiring it. Tis true, Adam had not the law written' upon

tables of stone, but it was written upon his mind, the knowledge thereof being concreated with bim. God impreffed it opon bis fout, and made him a law to himself, as the remains of it'among the heathens do teltify, Rom. ii. 14, 15, And seeing man was made to be the mouth of the creation, to glority God in his works; we have ground to believe he had naturally an exquifie knowledge of the works of God. We have a proof of this, in his giving names to the beasts of the field, and the fowls.of the air, and these such as express their nature : Whatsoever. Adam " called every living creature, that was the name thereof," Gen. ii. 19. And the dominion which God gave him over the creatures, soberly to use and dispose of them according to his will (fill in subordination to the will of God) seems to require no less than a knowledge of their natures. And belides all this, his perfect knowledge of the law, proves his knowledge in the management of civil affairs, which, in respect of the law of God,

a good man vill guide with discretion,” Pfal. cxii. 5.

Secondly, His will lay straight with the will of God, Eph. iv. 24. There was no corruption in his will, no bent nor inclination

to for that is fin properly and truly so called : hence the apostle fays, Rom. vii. 7." I had not known fin, but by the

for I had not known luft, except the law had said, Thou shalt not covet." An inclination to evil is really a fountain of sin, and therefore inconsistent with that rectitude and uprightness which the text exprefly says he was endued with at his creation. The will of man then was directed and naturally inclined to God and goodness, tho? mutably. It was disposed, by its original make, to follow the Creator's will, as the shadow does the




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body; and was not left in an equal balance to good and evil: for at that rate he had not been upright, nor habitually conform to the law, which is no moment can allow the creature, not to

be inclined towards God as his chief end, more than it can allow Thi man 10 be a god to bimself. The law was impressed upon

Adam's foul: now this, according to the new covenant, by which

the image of God is repaired, consilts in two things: 1. Putting had the law into the mind, denoting the knowledge of it: 2. Writing

it in the heart, denoting inclinations in the will, answerable to the commands of the law, Heb. vii. 10. So that, as the will, when we consider it as renewed by grace, is by that grace 'pa

tively, inclined to the same holiness in all its parts which the law cell requires ; so was the will of man (when we conlider him as God

made him at first) endued with natural inclinations to every thing

commanded by the law. For if the regenerate are partakers of ahla

the divine nature, as undoubtedly they are, for fo says the Scripture, 2 Pet, i.

4. and if this divine nature can import no less than inclinations of the heart to holiness : then surely Adam's will could not want this inclination; for in him the image of God was

perfect. It is true,' tis said, Rom. ii. 14, 15. " That the Genha

tiles Chew the work of the law written in their hearts ;'? but this denotes only their knowledge of the law, such as it is; but the Apostle to the Hebrews, in the text cited, takes the word Heart in another fense, diftinguishing it plainly from the mind. And it must be granted, that, when God promiseth in the new covea nant, “ To write his law in the hearts of his people,” it imports quite another thing than what Heathens have ; for tho? they have notions of it in their minds, yet their hearts go another

way ; their will has got a set and a biass quite contrary to that law ; and therefore, the expression suitable to the prefent purpose, must needs import, besides these notions of the mind, inclinations of the will going alone therewith; which inclinations, tho' mixed with corruption in the regenerate, were pure and unmixed in upright Adam. In a word, as Adam knew his master's pleasure in the matter of duty, so his will stood inclined to what he knew.

THIRDLY, His affections were orderly, pure and holy; which is a necessary part of that oprightness wherein man was created. The Apostle has a petition, 2 Theff. iii. 5..“ The Lord direct your hearts, unto the love of God:” that is, The Lord Araightea your hearts, or make them ly straight to the love of Gud :” and our text tells us, man was ihus made ftraight. man is created ia righreousness and true holiness,” Eph. iv. 24. Now this holiness, as it is distinguished from righteoulness, may import the purity and orderliness of the affections. And thus the


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