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flew that their satisfaction might be brought from thence; and accordingly it does afford them what is commerisurable to their appetite: but the erect figure of man's body, which looketh upward, thewed him, that his happiness lay above him in God; and that he was to expect it from heaven, and not from earth. Now this fair Tree, of which he was forbidden to eat, taught him the same lesson ; that his happiness lay not in enjoyment of the creatures, for there was a want even in Paradise : fo that the forbidden Tree was in effect the hand of all the creatures, pointing man away from themselves to God for happiness: It was a sign of emptiness hung before the door of the creation, with that infcription, This is not your reft.

Fourthly, As he had a perfect tranquillity within his own breast, so he had a perfect calm without : His heart had nothing to reproach him with; conscience then had nothing to do, but to direct, approve and feast him : and without, there was nothing to annoy him': The happy pair lived in perfect amity ; and tho' their knowledge was valt, true and clear, they knew no shame : Tho' they were naked, there were no blushes in their faces; for sin, the feed of thame was not yet sown, Gen. ii. 25. and their beautiful bodies were not capable of injuries from the air ; so they had no need of clothes, which are origi. nally the badges of our shame : They were liable to no diseases, nor pains ; and tho’ they were not to live idle ; yet toil, weariness, and (weat of the brows, were not known in this state.

Fifthly, Man had a life of pure delight, and undreggy pleasure in this itate : Rivers of pure pleasures run through it: The earth, with the product thereof, was now in its glory; nothing had yet come in, to mar the beauty of the creatures,

God set him down, not in a common place of the earth ; but in Eden, a place eminent for pleasantness, as the name of it imports : nay, not only in Eden, but in th: garden of Eden; the most pleasant spot of that pleasant place: a garden planted by God himself, to be the mansion-houfe of this his favourite. As, when God made the other living creatures, he said, Let the water bring forth the moving creature, Gen. i. 20. And, Let the earth bring firth the living creature, ver. 24. But when man was to be made, he

said, Let us make man, ver. 26. So, when the relt of the earth was I to be furniihed with herbs and trees, God said, Let it earth bring forth | grafs, and the fruit-tree, Gen. i. 11. But of paradise it is said, God

planted it, chap. ii. 8. which cannot but denote a singular excellency in that garden, beyond all other parts of the then beautiful earth. There he wanted neither for necellity nor delight: for there was every tree that is pleasant to the sight, and good for food, ver. 9. He knew not these delights which luxury has invented for the gratifying

of lufts: but his delights were such as came out of the hand of God; ¡ without paling thru' linful hands, which readily leave marks of im

purity on what they touch. So his droghts were pure, his pleasures Tehned. And yet may I now shew you a more excellent way: wisdont bed entered into ais heart : surely then knowledge was pleafant unto

his soul. Wliat delight do some find in their discoveries of the works of nature, by the scrapes of knowledge they have gathered ! but how much more exquisite pleasure had Adam, while his piercing eyes read the book of God's works, which God laid before him, to the end he might glorify him in the same; and therefore he had surely fitted him for the work! but above all, his knowledge of God, and that as his God, and the communion he had with him, could not but afford him the most refined and exquisite pleasure in the innermost recesses of his heart. Great is that delight which the faints find in these views of the glory of God, that their souls are sometimes let into, while they are compaffed about with many informities; but much more may well be allowed to finless Adam ; no doubt he relished these pleasures at another rate.

Lastly, He was immortal: He would never have died, if he had not finned; it was in case of sin that death was threatned, Gen. ii 17. which thews it to be the consequent of sin, and not of the sinless human nature. The perfect constitution of his body, which came out of God's hand very good; and the righteousness and holiness of his foul, removed all in ward causes of death: nothing being prepared for the grave's devouring mouth, but the vile body, Philip iii. 21. And those who have finned, Job xxiv, 19. And God's special care of his innocent creature, secured himn against outward viotence. The apostle's testimony is express, Rom. v. 12. By one man fin entered into the world, and death by fin. Behold the door by which death came in! Satan wrought with his lies till he got it opened, and so death entred ; and therefore is he said to have been a murderer from the

beginning John viii. 44. i

Thus have I thown you the holiness and happiness of man in this ítate. If any shall fay, What's all this to us, who never tasted of that holy and happy state? They must know it nearly concerns us, in so far as Adam was the root of all mankind, our common head and representative; who received from God our inberitance and ftock to keep it for himself and his children, and to convey it to them. The Lord put all mankind's stock (as it were) in one ihip: and, as we ourselves thould have done, he made our common father the pilot. He put a blefl*g in the root, to have been, if rightly managed, diffused into all the branches. According to our text, making Adam upright, he made man upright; and all mankind had that upright, ness in hiin; for, if the root be holy, so are the branches. But more of this afterwards. Had Adam stood, none would have quarrelled the representation.

USE I. For Information. This thews us, (1 ) That not God, but man himself was the cause of his ruin. God made him upright : his Creator set him up, but he threw himself down. Was the Lord's directing and inclining him t. good the reason of his woful choice? Or did heaven deal so sparingly with him, that his pressing wants fint him to hell to seek fupply? Nay, man was, and is, the cause of his own ruin. (2.) God may most jostly require of mien perfect obedience to his law, and condemn them for their not obeying it perfectly, tho' now they have no ability to keep it. In so doing, he gathers but where he has strawed. He gave man ability to keep the whole law; man has lost it by his own fault : but his sin could never take away that right which God hath to exact perfect obedience of his creature, and to punish in cafe of disobedience. (3.) Behold here the infinite obligation we ly under, to Jesus Christ the second Adam; who with his own precious blood Las bought our escheat, and freely makes offer of it again to us, Hot xiii.9. and that with the advantage of everlasting security, that it can never be altogether lost any more, John x. 28, 29. Free grace will fix those, whoin free-will shook down into a gulf of misery.

Use II. This reacherh a reproof to three sorts of persons. (1.) TO these, who hate religion in the power of it, where ever it appears ; and can take pleasure in nothing, but in the world and their lusts. Surely those men are far from righteouiness; they are haters of God, Rom, i: 30. for they are haters of his image. Upright Adam in Paradise, would have been a great eye-fore to all such persons; as he was to the serpent, whose feed they prove themselves to be, by their malignity. (2.) It reproves those who put religiou to shame, and those who are alhamed of religion, before a graceless world. There is a generation who make so bold with the God that made them, and can in a moment cruih them, that they ridicule piety, and make a mock of seriousness. Against whom do ye Sport yourselves? Against whom make ye a wide mouth, and draw out the tongue? Ifa. lvii. 4. Is it not against God himself, whole image, in fome measure repaired on some of his creatures, wakes them fools in

your eyes? But be

not mockers, left your bands be made firong, isa. xxviii. 22. Holiness was the glory God put on man, when he made him: but now fons of men turn that glory into shame, because they themselves glory in their thame.-There are others that secretly approve of religion, and in religious company will profefs it ; who at other times, to be neighbour-like are alhamed to own it; fo weak are they, that they are blown over with the wind of the wicked's mouth.' A broad laughter, an impious jest, a filly gibe out of a prophane mouth, is to many an unanliverable argument against religion and serioufnels; for in the caule of religion, they are as silly deves without heart. Othat such would consider that weighty word! Mark viii. 38. Wl:ofoever therefore jha!! - be ashamed of me, and of my words, in this adulterous and finful gene ration ; of him also shall the Son of man be ashamed, when he comeih iz the glory of his Father with the buły angels. (3.) It reproves the proud self-conceited professor, who admires himlelf in a garment he hatha patched togetier of rags, There are many, who, when once they have gathered some scrapes of knowledge of religion, and have ai, tained to some reformation of life, do swell big with conceit of themselves; a fad sign that the effects of the fall ly so heavy upon them, that they have not as yet come to themselves, Luke xv: 17. They have eyes behind, to see their attainments; but no eyes within, no eyes before, to see their wants, which would surely humble them: for true knowledge makes men to fee, both what once they were, and what they are at present; and so is humbling, and will not suffer thein to be content with any measure of grace attained'; bnt puts them on to press forward, forgetting the things that are behind, Philip. iii. 13, 14. But those men are such a spectacle of commiseration, as one would be, that had set his palace on fire, and were glorifying in a cottage he had built for hinself out of the rubbish, tho fo very weak, that it could not stand against a storm.



Use III Of lamentation. Here was a stately building, man carved like a fair palace, but now lying in alhes : let us stand and look on the ruins, and drop a tear. This is a lamentation, and shall be for a lamentation.' Could we chule but to weep, if we saw our country ruined, and turned by the ene ny into a wildernoss? If we saw our houses on fire, and our houtholds perilling in the flames? But all this comes far short of the dismal sight, man fallen as a ftar from heaven! Ah! may not wè now say, O that we were as in months past, when there were no stains in our nature, no clouds on our minds, no pollation in our hearts. Had we never been in better case, the matter had been less : but they that were brought up in scarlet, do now embrace dung-hills. Where is our primitive glory now ! Once no darkness in the inind, no rebellion in the will, no disorder in the affections. But, ah! How is the faithful city become an harlot ? Righteousness lodged in it ; but now murderers. Our filver is become drofs, our wine mixed wilh water. That heart which was once the temple of God, is now turned into a den of thieves. Let our name be Ichabod, for the glory is departed. Happy wast thou, O man, who was like unto thee! No pain or sickness could affect thee, no death could approach thee, no figh was heard from thee, till these bitter fruits were plucked off the forbidden tree. Heaven thone upon thee, and earth smiled: thou wait the companion of angels, and the envy of devils. But how low is he now laid, who was created for dominion, and made lord of the world! The crown is fallen from our head : wo unto us that we have finned. The creatures that waited to do him service, are now, since the fall, set in battle-array against him; and the least of them having commiilion proves too hard for him. Waters overflow the old worid, fire consumes Sodom ; the stars in their courses fight against Sisera ; frogs, flies, lice, &c turn executioners to Pharaoh and his Egyptians; worms eat ip Herod : yea, man needs a league with the beatts, yea, with the very slones of the field, Job. v. 13. having reason to fear, that every one that findeth him will flay him.

Alas! how are we fallen? How are we plunged into a gulf of misery! The sun has come down on us, death has come in at our windows; our enemies have put out our two eyes, and sport themselves with our miseries. Let us then ly down in our fhame, and let our confusion cover us. Nevertheless there is hope in Ifrael concerning this thing. Come then, O sinner, look to Jesus Christ the secofid Adam : quit the first Adam and his covenant : come over to the Mediator and Surety of the new and better covenant : and let' our hearts say, Be thou our ruler, and let this breach be under thy hand. And let your eye trickle down, and cease not without any intermission, till the Lord look down and behold from heaven, Lam. iii. 49, 50.

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The State of Nature, or of Entire Depravation.

H E A D I.
The Sinfulness of Man's Natural State.

GENESIS vi. 5. And GOD saw that the wickedness of Man was great in the Earth,

and that every Imagination of the Thoughts of his Heart was only Evil continually.

E have seen what man was, as God made him, a lovely and

himself: and we shall see him a sinful and miserable creature. This is the sad state we were brought into by the fall: a state as black and doleful as the former was glorious; and this we commonly call The state of nature, or Man's nalural state, according to that of the apostle, Eph ii. 2. And were by nature the children of wrath even as others. And herein two things are to be considered ; ift, The sinfulness; 2dly, The misery of this state, in which all the unregenerate do live. I begin with the finfulness of man's natural state, whereof the text gives us a full, tho’ short account: And God saw that the wickedness of man was great, &c.

The scope and design of these words is, to clear God's justice, in bringing the food on the old world. There are two particular causes of it taken notice of in the preceeding verses. (1.) Mixt marriages, ver. 2. The fons of God, the posterity of Seth and Enos, professors of the true religion, married with the daughters of men, the profane, cursed race of Cain. They did not carry the matter before the Lord, that he might chule for them, Pfal. xlviii. 14. But without any respect to the will of God, they chose ; not according to the rules of their faith, but of their fancy: they saw that they were fair;


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