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haha.... man upright. By man here, we are to understand sur Aiarents; the archetypal pair, the root of manLina, !!ompodized world, and the fountain from whecce more ons

have streamed; as may appear by comparing 4.2.V terse 1 and 2. In the day that God created inan, at ibe ikonefs of God made le him, male and female created je 39*), and blelled them, (as the root of mankind) and called sett mame a dam. The original words is the same in oui teX

# this sense, man was made right, (agreeable 10 tad varot of God, whose work is perfect) without any Imperfectionis corruption, or principle of ccrruption in his body or ( it. He was made upright, that is, straight with be wilt av å law of God, without any irregularity in his foul. Hy the set it got in iis creations, it directly pointed ward. Gird, as his chief end; which Araight inclination was reprefented, as in an emblem, by the erect figure of his body; 1.zure that no other living creature partakes of. 11.03 avid was in a gospel sense, that was he in a legal lenie: ne according to God's own heart, altogether righBOCUS, pure and holy. God made him thus : he did not Liinale aim, and then make him righteous : but in the

9 t'ng of him, he made him righteous. Original righieofels was concreated with him ; so that in the same wonen he was a man, he was a righteous man, morally

with the same breath that God breathed in him a liv. in , he breathed in him a righteous soul.

Here is a man's fallen state; but they have fought out Nomy inventions. They fell off from their rest in God, and tela upo leeking inventions of their own, to mend their

life they quite marred it. Their ruin was from their un per inotion; they would not abide as God had iden; but they fought out inventions to deform and doth anselves.

3. Ciferve here the certainty and importance of those Bar Lo, this only have I found, &c. Believe them, they 21€ le result of a narrow search, and a serious inquiry pe

by the wisest of men. In the two preceding verses, " represents bimself as in queft of goodrels in the

but the islu: of it was, he could find no satisfying

his ftarch after it; though it was not for want of 40s; for he counted one by one to find out the account. Beat Hold thus have I found, (faith the Preacher)--to wit, that (as the fame word is read in our text) y:t my soul fecketha but 1 find not. He could make no fatisfying discovery of it, which might stay his enquiry. He found good men very sare, one as it were among a thousand; good woren more rare, grit one good among his thouland wives and concubincs, Kings 11. 3. But could that fatisfy the grand query, Where fall wilden be found ? No, it could not ; (and if the experience of o:* »rs it this point, run counter to Solomon's, as 'tis no refte tion 7's disceroing, it can as licule decide the question ; which wil remain undetermined till the last day.) But, atij l all this uncertainty, there is one point found cut, and axed: This have I found. depend upon it as mo' certain truth, and be fully fatisfied in iti Loiris; fix your eyes upon it, as a matter worthy of mot deep and serious regard; to wit, that man's nature is aow depraved, but that depravation was not from God, for be made man upright; but from themselves, they have sought out many inventions.


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DOCTRINE, God made man altogether righteous.

'HIS is that state of innocence in which God set man

Thisowel in the worianocemis described in the mig

fcriptures, with a running pen, in compariton of the fol. lowing states ; for it was of no continuance, but paffid as a flying shadow, by man's abusing the freedom of his own will, I shall,

First, Inquire into the righteoulness of this state wherein man was created.

Secondly, Lay before you some of the happy concomitants, and conjequents thereof.

Lafty, Apply the whole.

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the fuprem: rule; fo all created righteouiness, whetherlcf mcu er angels, liath a respect to a law as its rule, and is a conformity thereunto A creature can no more be morally independent on Ged, in its actions and powers, than it can be naturally independent' oa him. A creature, as a creaturc, muli acknowledge the Creator's will as its fupreme Jaw; for as it cinnot be without him, so it mui oot be bot for him, and according to his wilt : yet no law obliges, until it be revealed. And hence it follows, that there. was a 344 which man, as a rational creature, was fubjected to ia his creation; and that this law was revealed to him. God made man upright, says the text This presuppoteh a law to which he was conformed in his creation ; as when any thing is made regular, or according to rule, of neceflity the rule itself is presupposed. Whence we may gather, that this law was no other than the eternal, indispensable law of rightecutocis, observed in all points by the fecood där: oppofed gay the carnal mind; fome notions of which fea aia yet among the Pagans, who, having not the law, are a lamu unite the influes, Rom. ii. 15.' In a word, this law is the very tame which was afterwards summed up in the ten commandments, and promalgate on mount Sinai to the líraeli esa 02'ild by us the moral law: and man's righteousness conlili, ed in ropormity io this law or rule. More particularly, ihere is a i wolold conformity required of a man: a conformity of the prvers of his foul to the law, which you may call babitual rigistenuiness; and a conformity of all his actions to it, wh ch is actual righicouiness. Now, God made man h2. birually rareous; man was to make himself a&ually righicons be vniuer was the stock God put into his hand; the latter, the improvement he should have made of ir. The Anni what I have faid is, that the righteousness wherein med pias created, was the conformity of all the faculies 26 pwers rof bis soul to the morailaw This is what we Coli friginalrightecuies, which man was orig oally codeed

Vie may take it up in these three things. Firth, Wisn's understanding was a lamp of light. He had porita ke windgecf the law, and of his dury accordingly:: he 133 made after God's imaye, and confequently could nzi want knowledge, which is a part thtreoi ani. 10. The 7 w nan is renewed i kolege, altrimenti

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bim thai creared him. And indeed this was neceTary, to fit him for universal obedience; seeing no obedience car, be according to the law, unless it proceed friim a fenterfebec. 17mandment of God requiring it 'Tis true, Adrw bad not the law written upod tables of stone: bur it was written o. pon bis mind, the knowledge thereof being concreated with him. God impressed it upon his soul, and made him a law to himself, as the remains of it aino'ng the heathies dotels tify, Rom. ii, 14, 15. And facing man was made to be the mouth of the creation, to glonty Cod in his works; ve have ground to believe he had naturally an exquisite kuiarledge of the works of God. We have a proof of this. in giving dames to the beasis of the bed, ap the fowls of que air, and these such as expres their nature 11/barfoever Adam called every living creatur. that was th name thereof, Gen. 11.49. And the dominion which God gave him orer the creatures, soberly to use and dispoíc of thein according to his will fill in subordination to the wilioi Cod) 1227.5 to require no less than a knowiedze of their natures. And besides all this, his perfect knowledge of the law proves his knowledge in the managemenu of civil affairs, which, io respect of the law of God, a good man will guide with discretion, Pfal. cxii. 5.

Secondiy, His will lay straight with the will of God, Eph. iv 24. There was no corruption in his will, ro bent nor in dination to evil; for that is fin properlyand truly to cailed: hence the apostle says. Rami vii. 7. d had nat kro tri fin, by the law, for I had not known bali, except the law had ,aiise Thou shalt not covet. An inclination to evil, is really a fountaid of fin, and therefore ipconfitent with thatrećtitude abil uprightbelo which the text exprelly says he wasendued witie at his creation The will of man then was directed, and naturally inclined to God and goodness tho' muiably. It was dif, fed, by its original make, to follow the reator's will, as the shadow does the body; and was not left in an equal ballance to good and evil: for at that rare hu nad nos been upright, nog aabiturily csiform to the law; which in no momens allow the creature, por to be inclined towards wud as his chief erit, more than it can allow marca ingid to himself. The law was imprefied upon con's boul: now ibis according to the new covenané, by which the image of God is repaired, confills in two things : 1. Putting the law into the mood, denoting the knowledge of it: 3. Writiog it in the heart, denoting inclinations in the will, answerable to the commands of ihe law, Heb. viii 10. So that, as the will, when we consider it as recewed by grace, is by that grace natively inclined to the fame holiness is all its parts which the law requires; so was the will of man (when we consider him as God made him at first) endued with natural inclinations to every thing commanded by the Jaw For if the regenerate are partakers of the divine oature, as undoub:edly they are; for so says the scripture, 2 Pet. i. 4.

And if this divine nature can import no less rban inclinations of the heart to holiness: theo surely #dani's will could not want this incrination; for in bim che image of God was perfect. It is true, 'tis said, Rom. ii. 14, S. That the Gentiles lew the work of the law written in their hearts: but this denotes only their knowledge of thatlaw, such as it is; but the apostle to the Hebrews in the text citcu, takes the word heart, in another tense, dillinguishing it plainly from the mind And it mult be granted that, when God promised in the new coucoant, To write iis lär in the hearts of his people, ir imports quite another thing iban what Heathers have : for tho' they have notions of ii io cheie miods, yet their hearts go another way; their will hus gota set and a bi ss quite contrary to that luw; ard therefore, the expreflion suitable to the present purpose, mult neds import, besides these notions of the mind, inclinations of the will going along therewith ; which inclinations, tho' mixed wiihi corruption in the regenerate, were pure and uomixed in upright Adam. In a word, as Adam krev bis master's pleasure in the matter of duty, fo bis will food inclined to what he knew.

Thirdly, His affections were orderly, pore and holy; which is a‘neceffary part of that uprightness wherein mar. ted

7 he apostle has a petition, 2 Thel is. The lord direct your hearts unto she love of God, that is, The Lord Iraighten your hearts, or make them ly Qraight to the love of God: and our text tells us, man was thus taade kraight. The new man is created in righ!cousness and iruz haliness, Ephry. iv. 24 Now this bulinel's as it is diftinguisti from righteoufuefs, may import the purity and orderlines


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