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NA MEL Y,

. | The State of INNOCENCE, or Primitive

Integrity, in which Man was created.

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ECCLES. vii. 29. L! this only have I found, That GOD hath made Man upright :

But they have fought out many Inventions.

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HERE are four things very necessary to be known by all that would see Heaven: First, What Man 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 Christ Jesus unto good works, if ever he be made a partakerof the inheritance of the saints in light And, Lastly, What he shall be in his eternal itate, 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 practical godliness, from which most men, and even many profelfors, in these dregs of time, are quite estranged. I design therefore, under the divine conduct, to open up these things, and apply them.

I begin with the first of them, namely, The state of Innocence: that, beholding man polished after the similitude of a palace, the ruins may the more affect us; we may the more prize that matchless Person, whom the Father has appointed the repairer of the breach; and that we may, with fixed refolves, betake ourselves to that way which leadeth to the city that hath unmoveable 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 our first Parents ; the archetypal pair, the root of mankind, the compendized

world, and the fountain from whence all generations have streamed; 1 as may appear by comparing Gen. v. 1,2. In the day that God created

mun, in the likeness of God made he him, male and female created he them, i ana blessed them, (as the root of mankind,) and called their name Adam. ! The original words is the same in our text, in this sense, man was į made right, (agreeable to the nature of God, whose work is perfect) ; without any imperfection, corruption, or principle of corruption in his

Lady or foul. He was made upright; that is, straight with the will und law of God, without any irregularity in his soul. By the set it

got

got in its creation, it directly pointed towards God, as his chief end; which straight inclination was represented, as in an emblem, by the L erect figure of his body, a figure that no other living creature partakes of. What David was in a gospel-sente, 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 concreated with him ; so 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 soul, he breathed in hiin a righteous foul.

2. Here is inan's fallen state : But they have fought out many inventions, They fell off from their re{t in God, and fell 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 deforin and undo themselves. .

3. Observe here the certainty, and importance of those things, Lor this only huve I found, &c. Believe them, they are the result of a narrow Hearch, and a serious inquiry performed by the 'wisest of inen. · In the two preceeding verses, Solomon represents himself as in quest of goodness in the world, but the issue of it was he could find no satisfying issue of his search after it ; though it was not for want of pains; for he counted one by one, to find out the account: Behold! this have I found, (faith the Preacher) to wit, That (as the fame word is read in our text) yet my soul fecketh, but I finil not. He could make no fatisfying discovery of it, which might stay his enquiry. He found good men very rare, one, as it were, among a thousand ; good women more rare, not one good among his thousand wives and concubines, 1 Kings xi. 3. But could that fatisfy the grand query, Where shall Wisdom be found? No, it could not ; (and if the experience of others in this point, run contrary to Solomon's, as 'tis no reflection on his discerning, it can as little decide the question, which will remain undetermined till the last day.) But, amidst all this uncertainty, there is one point found out, and fixed : This have I found. Ye may depend upon it as most 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, That man's nature is now depraved, but that depravation was not from God, for He made man upright; but from themselves, They have fought out many inventions.

Doctrine, God made Mar altogether righteous. THIS is that state of innocence in which God set man down in the

world. "Tis described in the holy Scriptures with a running pen, in comparison of the following states; for it was of no continuanice, but passed as a flying thadow, by man's abusing the freedom of his own will. I thall,

First,

First, Inquire into the Righteousness of this State wherein man ! was created.

Seconilly, Lay before you fome of the happy concomitants, and consequents thereof. Lalily, Apply the whole.

i Of Man's Original Righteousness. First, As to the righteousness of this state, consider, that as uncreated righteousness, the righteousness of God is the fipreme rule; fo all created righteousness, whether of men or angels, hath respect to a law as its rule, and is a conformity thereunto A creature can no more be morally independent on God, in it's actions and powers, than it can be naturally independent on hiin. A creature, as a crea. ture, must acknowledge the Creator's will as it's supreme law; for as it cannot be without him, so it must not be but for him, and according to his will : yet no law obliges, until it be revealed. And hence it follows, that there was a iaw which man, as a rational crea. ture, was subjected to in his 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 prefuppofed. Whence we may gather, that this law was no other than the eternal, indispensible law of righteousness, observed in all points by the second Adam, opposed by the carnal mind, some notions of which remain yet among the Pagans, who, having not the law, are a law unto themselves, Rom. ii, 15. In a word, this law is the very fame "vhich 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 consisted in conformity to this law or rule. More particularly, there is a two-fold conformity required of a man; a conformity of the powers of his soul to the law, which you may call habitual righteousnets; and a conformity of all his actions to it, which is actual righteousnes. Now, God made man habitually righteous; man was to make himself actually righteous: the former was the stock God put into his hand ; the latter, the improvement he should have macie of it. The sum of what I have said, is, that sie 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 thefe 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 knowledge, which is a part thereof, Col. iii. 10. The nero Man is renewed in knowledge, after the image of him that created him. And indeed this was necessary, to fit him for universal obedience, seeing 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 che C 2

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