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hark 2.016 man upright. By man here, we are to understand sur i arents; the archetypal pair, the root of manhoge ompendized world, and the fountain from wheoce all genzie ons have Areamed; as may appear by comparing 2.V serie 1 and 2. In the day that God created man, an ibe krefs of God madele him, male and female created she anen", and blessed them, (as the root of mankind) and Casteà 1217 name Adam. The original words is the fame in our tex is this sense, man was made right, (agreeable to

of God, whose work is perfect) without any imperfectii corruption, or principle of ccrruption in his body or fil. He was made upright, that is, straight with be willid law of God, without any irregularity in his fuel. By the set it got in its creation, it directly pointed Awards and, as his chief end; which Araight in climaticn was repredented, as in an emblem, by the erect figure of his

1. zure that no other living creature partakes of. *$'tsas avid was in a gospel sense, that was he in a legal ferte: one according to God's own beart, altogether righTOCUS, pire and holy. God made him thus : he did not

ale aim, and then make him righteous : but in the sing thing of him, he made him righteous. Original righieoriels was concreated with him ; so that in the same mone he was a man, he was a righteous man, morally

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

2. Here is a man's fallen state; but they have fought out 1910 mg inventions. They fell off from their rest in God, and tel. uppleeking ingentions of their own, to mend their RE; they quite marred it. Their ruin was from their Un per motion; they would not abide as God had iden; but they fought out inventions to deform and doch mselves. 3. Ciferve here the certainty and importance of those

Lo, this only hav: I found, &c. Believe them, they 110 € result of a narrow search, and a serious inquiry peom by the wifeft of men. In the rwo preceding verses,

represents bimself as in queft of goodr.cls in the but the islu: of it was, he could find no satisfying

his fearch after it ; though it was not for want of tos; for he counted one by one to find out the accuunt. Bear

bold this have I found, (faiih the Preacher)—to wit, that (as the fame word is read in our text) y:t my soul secketh but 1 find not. He could make no satisfying discovery of it, which might stay his enquiry. He found good min very rare, one as it were among a thou;and; good wonen more rare, grit one good among his thousand wives and concubices, Kings u. 3. But could that fatisfy the gras.dquery, Where shall wilde be found ? No, it could not ; (and if the experience of o:t ?rs it this point, run counter to Solomon's, as 'tis no refletion a's discerning, it can as licile decide the question ; which will remain undetermined till the last day.) But, attivit all this uncertainty, there is one point found out, and axed: This have I found. Ye may depend upon it as mo. certain truth, and be fully satisfied in it: Lo, this: fix your eyes upon it, as a marter worthy of mois deep and serious regard; to wit, that man's nature is now depraved, but that depravation was not from God, for be made man upright; but from themselves, they have fought out many inventions.


DOCTRINE, God made man altogether righteous.

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

dowa ia the world. 'Tis described in the holy fcriptures, with a running pera, in comparison of the following states ; for it was of no continuance, but paffed 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 hefore you some of the happy concamilants, and consequents thereof,

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the fupreme rule; fo all created righteousness, whether' of meu er angels, bath a respect to a law as its rule, and is a conformity bereunto A creature can no more be morally independent on Ged, ia its actions and powers, than it can be naturally independent' oa liim. A creature, as a creature, must acknowledge the Creator's will as its supreme Jaw; for as it cannot be without him, so it must not be bot for him, and according to his will : yet no law obliges, until it be revealed. And hence it follows, that there was a law which man, as a rational creature, was subjected to in liis creation; 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 regular, or according to rule, of necellity the rule itself is presupposed. Whence we may galber, that this law was no other than the eternal, indispensible law of tigbrecutuels, observed in all points by the lecotd sidan : opposed by the carnal mind; some notions of which fea aia yet anong the Pugans, who, having not the law, are a lamu urto the 12.;olves, Rom. ii. 15.' In a word, this law is the very came which was afterwards summed up in the ten commanuments and promalgate on mount Sinai to the Israelites, called by us the moral law: and man's righteousness conllt: ed in ronormity io this law or rule. More particularly, there is a twofold conformity required of a man: a conformity of the prwers of his foul to the law, which you may cali habitual rigoteouiness; and a conformity of all his actions to its wh.ch is actual righteousness. Now, God made man habicually rareous; man was to make himself actually rightcOLS be namner was the stock God put into his hand ; the latter, the improvement he should have made of ir. The in ob vhat I have faid is, that the righteousness wherein mit was created, was the conformity of all the faculises 2.56 powers (of bis soul to the moral law This is what we cali riginalrighteousness, which man was origoally codecd

Ve may take it up in thefs three things. Firdi, Vida's understanding was a lump of light. Hehad porica kuwindge of the law, arxd of his duty accurdingly: he was made after God's image, and confequendy card most wanil knowledge, which is a part thereor. Colul. . The Psw mar is renewed i! kunt:dge, alter the memory


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bim thai created him. And indeed this was necessary, to fit him for universal obedience ; seeing no obedience car; b: according to the law, unless it proceed from a fenfeofthecuma mandment of God requiring it 'Tis true, Adaw had noc the law written upod tables of stone: bur ir was so tisten O. pon bis mind, the koosledge thereof being concreated with him. God impressed it upon his soul, and made him a law to bimelf, as the remains of it among the heathies cotel tify, Rom. ii. 14, 15. And facing man was made t«, beille mouth of the creation, to glonly Cod in his works; ve have ground to believe he had naturaliy ap exquifite knowledge of the works of God. We bave a proof of this. in l.is giving names to the beasis of the beld, an! the fow!s of the air, and these such as exprels ibeir parure liba!loever Adam called every living creature that was th:name ihereof, Gen. 11.-19. And the dominion which God gave the creatures, fo berly to use and dispose of thein according to his will fall in subordination to ille wilioi God, tems to require no less than a knowledge of their natures. And besides all this, his perfect knowledge of the law proves his knowledge in the management ci civil afiairs, which, in respect of the law of God, a goout mon will guide with difcretion, Psal. cxii. s.

Secondiy, His will tay straight with the will of God, Eph. iv 24. There was no corruption in his will, ao bent nors inclination to evil; for that is fio properly and truly lo cailed: hence the apostle says. Ron vii. 7. I had nat knotur (in, but by the law, for I had not known lal, except the law hadd jaitse Thou shalt not revet. An inclination to evil

, is really a fuus. tain of fin, aod therefore ipconhstent with that rectitude and uprighinelo which the text exprelly says he wasendued witia 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 rate he had not been upright, no sabitusily conform to the law; which in no momen: -* allow the creature, not to be ioclined to. varde cod as his cliefert, more than it can allowmino bed god to himself. The law was in prefied upon con's four now ihis according to the new covenané, by which

the image of God is repaired, consilis in two things : 1 Putting the law into the mod, denoting the koowledge of it: 3. Writing it in the heart, denoting inclinations in the will, answerable to the commands oi the law, Heb. viii 10. So that, as the will, when we consider it as renewed by grace, is by that grace natively inclired to the fame boliness io all its parts which the lau requires; fo was ibe will of man (when we consider 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 the divine oature, as undoub edly they are; for so says the scripture, 2 Pet. i. 4. And if this divine nalore can import no lcís zbau inclinations of the heart to holiness: then surely Adam's will could not want this inclination ; fur in him the image of God was perfect. It is true, 'uis faid, Rom. ii. 14, 5. That the Gentiles low the work of the law writt vin their hearts: but this deriotes only thoir kouwledge of that law, such as it is; but the apostle to the Hebrews, in the test cite, takes the word heart, in another tenfe, ditlinguishing is plainly from the wind And it must be grasted that, when God promised in the new corcoant, To writeris laru in the hearts of his people, is imports quite another thing iban what Heathens have : for tho' they have notions of it in their miods, yet their hearts go another way; their will hus gota set and a bi is quite contrary to that law; and therefore, the expresion utable to the present purpose, mult preds import, besides these notions of the mind, inclinations of the will going along there with ; which inclinations, tho' mixed wih cvruption in the regenerate, were pure and unmixed in upright sidam. Jo a word, as Adamkrer his master's pleasure in the matter of duty, fo bis will food inclined to what he knew

Thirdly, His affections were orderly, pore and boiy; which is a ‘n«cellary part of thanuprightncis wherein mar "a5cicated I be ap file has a petition, 2 Thel iii 5. The lord miri of your bearis unto the love of God, that is, The Lord Praighten your haris, or make them ly Graight to the love of God: and our text tells us, man was thus taade straight. The new inan is created in sigh!cousness wiid oruz heliness, Epo do iv. 24 Now this bilinels as it is diflingunni from righteousness, may import the purity and orderline


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