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the devil, can by no means be the object of the divine complacency; wretchedness and disquietude mufts needs be it's portion, so long as such state of alienation continues. Hence it is written, there is no peace faith my God to the wicked; for he is chased by the terrors of his own conscience, and fleeth when no man pursueth; and as an union with the Lord, and the comforts flowing therefrom, gives light and gladness to the heart; so a deprivation of these, exposes the soul to that tribulation and anguish, the offending parent of a ruined posterity felt, when he fled from the presence of his maker, and attempted to hide himself amidst the thickest trees of the garden. Moreover, as Adam's confession of his nakedness, was a pleading guilty before his judge; so our want of that glorious image first impressed on the human nature, and those transcendent robes of light and glory, with which it was adorned, bespeaks transgression, and declares us guilty. If our great Lord should in the rigor of his justice, and without respect to our Saviour, and surety, call us to account, as we first come into the world, for the talents committed to us in our common parent; none of us could say so much in our own behalf, as did the. man in the gospel, lo, bere is thine own, for we have nothing to present, of what God first beftowed, nor can we in justice expect to meet with better treatment than he ; for justice would be glorified, in the eternal damnation of all that spring from the loins of Adam; and the salvation of any, must be ascribed to free and sovereign grace, everlasting love, and boundless mercy, flowing through the righteousness of our Lord Jesus Christ.
We have no reason to suppose, those eminent saints whom the Holy Ghost employed as scribes, in penning the sacred scriptures, conceived any other of their natural state, even from their in fancy, than a state of guiltiness and obnoxiousness to wrath; seeing many of their expressions both general and particular, clearly indicate such conceptions. Job, in the extremity of his sufferings, confessed to God the feebleness of his body, and the defilement of his soul, and acknowledged that the fountain was so exceedingly corrupt and poisoned, that nothing pure and untainted could possibly proceed from it, for, who can bring a clean thing ont of an unclean? faith he, Not one. Nor did his friends however different from him in their sentiments in other respects, dissent from his judgment in this ; for Bildad the Shuhite, supposing Job to be self-righteous, and forgetful of the rock from whence he was bewn, asks him in the presence of his friends, and with him, all that should hear the awful interrogation, how can be be clean that is born of a woman? The sweet singer of Israel taught by the same spirit, harmonized in the same sentiments, and when speaking of others, says, the wicked are estranged from the womb, as soon as they be born speaking lies; and of himself, behold, I was Mapen in iniquity, and in fin did my mother conceive me.
These, with many other passages expressive of the like sentiment in holy writ, may serve to inform us what their judgment was concerning the human nature, who were most high in the favour of heaven; and it would be absurd to suppose, that while they declared this to be the state of fallen man, they should at the same time conceive
him to be at other than a creature, and obnoxious to tha: sme:: Tutti i se si bearen, againt al unei azi 20:22:03: sef men. If we ceny ouréires to be goiT creatures through the impurat sa gf idan's tradizretion, or the guilt thereof; acda corrupt and furul ni. ture derived from liim; we fall find no ltde difficuity in claring biefed Pac), of what few would care to charge inspiration with, viz, unintelligibleness and inconsistency. Eph. ii. 3. He here includes himseif, with all his brethren the Jews, and much more the Gertiles, who had lived atheists in the world, and says, among whom, even the children of disobedience, ipoken of in the preceding verse, we ali bad cur conver,ation in times past, in the lufts of our fito, fulfilling the desires of the flesh; and of the mind ; and were by nature, [phufæi] by generation, or birth, children of wrath, even as others. But what can Paul mean by chil(dren of wrath, otherwise than creatures obnoxious to the divine indignation, and deserving of everlasting misery ? And from whence could this delert come, if we were innocent? Where puniihment is considered, as the demerit of guilt; à creature liable to the former, is supposed charge. able with the latter.
It has been already proved in our foregoing discourse, that death, &c. is the effect of fin; and if we would allow the scriptures to speak consistently, or the writers thereof intelligibly, we must acknowledge this truth, to be established, by the concurrent testimony, of the different parts of these writings. One might venture to rest the whole weight of the argument on this single pofuion; there is no suffering but in consequence of fins
and as none of the human race is exempt from, suffering, deduce the undeniable consequence, that none is exempt from sin. Nor is this alien, either : to the language, or sentiment of scripture, as appears from the apostle Paul; by one man, fin entered into the world, and death by Jin, and so death passed upon all men (pantas anthropous,) all, of either fex, and every age, therefore littlechildren, infants; and why? What have these done? These sinned in the loins of Adam, as much as ! Levi payed tithes in the loins of Abraham, therefore death pasied upon them, for that they have finned. Rom. vi 12. For untill the law; untill? the law of God was published in Mount Sinai, by Mofes the man of God, in the audience of all the tribes of Israel, fin was in the world, made it's entrance by one man, the offence of Adam, and extended its conquest to all his pofterity. And death erecting it's throne and empire, on the conquest of it's parent fin, reigned from Adam to Moses, by virtue of the covenant made in the garden of Eden, and as the penalty with which the violation of it had been threatened, even over them that bad not sinned after the fimilitude of Adam's tranf...' greson, all children that had died in their'infancy, for more than two thousand years. Nor is there the least appearance of any other caufe or reason suggested by this writer in this whole palsage, why these infant-sufferers were punished with death, but that of sin; for by one man's dif, obedience, they were made, (katestathefan,) conttituted, finners, and therefore they suffered. I shall close this head with the following observations, ist, If we 'have lost nothing by the fall of Adam, as lay the Socinians; then it is not to be expected
we should gain any thing by Christ; between whom and Adam there is a clear and beautiful contrast in many parts of the new testament. If our blessed Saviour came into the world for no other end, and with no other design, but to leave us an example; then, as an example of any kind, set before our eyes, is more forcible, and influential, than a bare narration of what has been transact: ed for this purpose: they who were eye-witnessess of the holy life, and pious death of Jesus Christ, had an advantage far superior to us, who have only heard of luch a person after many ages; and we, to those who lived before the coming of Christ, and had no exarople at all. No sooner had Adam sinned, than his soul was estranged from God, and he became subject to all the evil effects of sin ; and as children were born to him in this depraved condition, all will allow they would be apt to imitate him ; therefore it might feem that an example was necessary from that ear. ly age, feeing Adam himself had erred in the way to glory, there was little reason to expect he would direct his sons aright. The neceflity of regeneration, is urged by our Saviour in those strong and forcible words, except a man be born again, he cannot see the kingdom of God, and the fpiritual nature of it is touched upon by his apoftle Paul in that exhortation, be renewed in the fpi. rit of your mind; but if we are not fallen creatures, whose nature is impure and defiled, and whose souls are incapable of an union with God, the fountain of our happiness ; regeneration must either be an unmeaning phrase, or it's meaning must be fought for elsewhere than in the words of Christ and his apostles concerning it.