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fake, the ground itself is cursed ; cursed is the ground for iby fake, thorns and thistles it mall bring forth to thee. So defiled was man by fin, that nothing pure, nothing undefiled could bear his touch ; but like the loathsome leper, his very garments spread the contagion, and the breath of his nostrils infected the lower world

This curse upon the whole creation, is, probably what the great apostle has an eye to, Rom. viii. 19. &c. the creature was made subject to vanity not willingly ; the creature, the whole frame of nature, especially this lower world, both sensible and inanimate, as conftituting the one creation, or creature of the almighty's hand, was made Subject to vanity ; became mutable and mortal ; contracted an impurity, being sullied and stained in every part, lost that perfection of beauty fo pleasing to him that formed it, and became deformed by the fin and disobedience of it's appointed lord. · Not willingly, the creature had no hand in Adam's transgreflion, was no coadjutor in his fin, yet for his fake, as being part of his family, was subjected to the curse by the judicial sentence of the righteous judge; yet still desiring, and longing for it's first and perfect state, it is subječted in bope, waiting and expecting with groans and bitter travel, the manifestation of the fons of God. Awful sight! Enough to fill our hearts with pity, and our faces with shame and blushing; to see birds and beasts, fishes, and creeping things; together with all the inanimate parts of the creation, suffering for our sins, and subject to vanity for our egregious folly and disobedience. Man sinned, the creature suffers; yet man denies what the whole creation feels, and

with a mournful voice of ceaseless lamentation loudly declares. . Seeing then that all the creation suffered in consequence of Adam's fin, why should we attempt to exculpate the offender, or acquit his posterity from that guilt brought on the (otherwise) innocent creation through his disobedience? Why should the ground be cursed, the cattle, and beasts of the field, and the whole family of Adam be subject to vanity, and his sons be exempt? If we are bold enough to affirm it to be unjust in God, to charge the guilt of Adam's sin upon his posterity, and punish as offenders in him, all that proceed from him; what shall we say of God's proceedings in this case ? Doubtless his ways are equal, and his judgment according to truth; and our proneness to quarrel with his proceedings,

does but produce a stronger argument of our mortis fallen and depraved condition. :

It is a settled maxim, that every effect is dependant upon, and owes its being to some cause, manifest, or latent; and we never scruple to allow the certain and necessary existence of the one, when we cannot but acknowledge the being of the other. Now when we see the creation subject to vanity, mutation, and mortality; and man, that was made lord of the lower world, subject to sorrow, sufferings and death; we must necessarily infer, there is some cause, by which such lamentable effects have been produced ; and if this stream be traced backward to it's fountain, we, shall doubtless find it to be sin; for one may venture to affirm, had there been no sin, there would have been no suffering, and guilt is as essential to sin, as light and heat are to the sun.'


The scripture account of the state of men and things after the fall, may be adduced as a farther confirmation of this awful and important truth. When Adam was created, a place of pleasure, a. paradise, was prepared for his habitation; and here he continued until sin procured his expulsion from thence; this was part of the punishment inflicted upon him for his disobedience, he was driven from the garden of God, which had been wont to yield it's fruit in abundance for his support, to seek for food in the open uncultivated field, and to eat his bread in the weat of his brow. Adam thus exiled from his God and King, began to propagate his race, for, he knew his wife, and The conceived, and bare Cain and his brother Abel ; these children were not born in paradise, nor had a place assigned them there, as Adam and Eve their parents had, when in their perfect state ; but were banished from that blissful habitation that suited a state of innocence, together with their offending parents. From this we may observe, first, had they been innocent, and not considered as guilty through the offence of their parents, it is by no means probable they would have been exposed to that toil and labour, which was the effect of their parent's transgression; but the effect is evident, therefore the cause cannot with a good countenance be denied. 2d. Another reason why Adam was driven from the garden, was, lest be mould put

forth his hand, and take of the tree of life, and eat · and live for ever. We do not find that Adam be

fore he sinned was prohibited the fruit of this lifegiving tree, for of every tree in the garden thou. mayest freely eat, that one excepted ; and why should not his pofterity be as highly favoured, if


as holy, and free from all imputation of guilt as Adam was? But it appears that all kind of sufferings that Adam brought upon himself by his fin, the like sufferings all his posterity are subjected to, and as the same effects must be the produce of one and the same cause, so the sufferings of Adam's fons, owe their existence to that one cause, Adam's fin.

Moses the man of God tells us, that Adam after his. fall begat a fon in his own likeness; it would be a reflection on the great historian not to be admitted, to suppose him intending to inform us by this declaration, what none of his readers could doubt of; namely, that a man begat a man, feeing this was no other than the natural effect of the divine institution and injunction, be fruitful and multiply. He had informed us chap. i. ver. 27. that God created man in his ovin image, that is, he further adds, in the image of God, this image of God in which Adam was created, was threefold, 1. In his nature and constitution ; his body was formed of the dust of the ground, and could be said to be in the image of God no otherwise, than as the creator of all things was pleased to mould it after the image of his great idea, and

in the form in which he liked to manifest himself 1 when he would assume the human nature; but his

foul was spiritual in its nature and after the image of God, for God is a spirit; his soul was immortal, therefore in the image of him who only hath immortality, as in the source and fountain thereof. 2. He bore the image of God, in the authority given him over the creatures of this lower world, let them said God, have dominion, &c. fo that as God rules the armies of the sky, and all the hosts


of heaven; man should resemble him, being his vice-roy, and rule the inferior creatures of the earth. 3d. Man was made in God's image of purity and rectitude; righteousness and holiness are said by the apostle to be the image of God, Eph. iv, 24. and this image fair and spotless, was impressed upon the soul of man in his first creation, and answered to the divine original, as the impression on the wax, answers to the seal that impressed it. This is the fair and amiable picture, so exactly corresponding to the idea of the great drafts-man, that when having drawn it he approved it, and said, all is very good; but sin defaced, and deformed this glorious image, in Adam, and all his seed.

For Adam, as a fallen creature, began to propagate his race, and begat a fon in his own likeness, or rather, begat in his own likeness, all that he did beget both sons and daughters; for fon is not in the original; all his offspring he begat like himself, and after his own image, exiles from God, and subject to mortality, sorrow and suffering. I The glorious image of rectitude and holiness was gone ; integrity and innocence were intirely loft in the parent, and it was impossible he could convey to others, what he had lost the pofession of in himself. His image therefore, which his posterity : partake of, is a frail and feeble body, subject to pain, sickness, and manifold diseases, and lastly death itself. A foul destitute of God's spirit, of divine and spiritual light, life and comfort; averse to every good, proud and self-dependant, and prone to all manner of evil. Now as a creature so far fallen froin the image of the blessed God, and so much assimilated to that spirit of darkness


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