A BRIEF DISCOURSE OF MAN'S ESTATE In the first and second ADAM.  
Showing these six Points, 

I Man had a glorious beginning.  
TWO Man is much varied from himself.  
III Man's sin was caused by himself.  
IV Man's misery follows his non-dependence on God.  
V Man once of from God, and left to himself wanders irrecoverably.  
VI Saints by Christ, are in a very happy estate.    Ps. 8.5. 
What is man that thou art mindful of him, or the son of man that thou so visitest him?  Psal. 49.12. 
Man being in honour abideth not: but is like the beasts that perish.  Psal. 31.19. 
O how great is thy goodness which thou hast laid up for them that fear thee; which thou hast wrought for them that trust in thee, before the sons of men!  
By ROBERT HARRIS once of Hanwell, now Precedent of Trinity College in Oxon, and Doctor of Divinity.  
LONDON, Printed by J. Flesher for John Bartlet the elder, and John Bartlet the younger, and are to be sold at the Gilt Cup near Augustine's Gate in the new Buildings. 1654.   

TO Sir ANTHONY COPE Knight and Baronet.  
SIR,  
YOu are called to a place which I cannot but love, Hanwell, you are yet but young, 
Eccles. 11.10.  and youth (God saith) is vanity, and vanity feeds upon itself, 
Job 11.12.  being empty and impatient of Counsel; we were want to say of you in your Childhood, that you were a man, we now upon better grounds expect it from you; and do pray you seriously to mind yourself: First, whether you are called: Secondly, and by whom. 'Tis true, you are called to a great estate, but that is made up of such materials as do stand upon two lame feet: 
1. Tim. 6.7.  the first is Uncertainty; first outward things are uncertain; 1. to us, they have wings, 
●ov. 23.5.  and are now upon the wing, flying from house to house, and (as I may say to my cost) from nation to nation; on the other side, 2. we are uncertain to them, sometimes we play with them as children with birds and sand them flying by unthrifty and ungodly means, at other time's death seizes us and sequesters them on the sudden. You need not go from home to learn this, my days are not many, yet in them, I have buried three of your Fathers, with their respective wives, besides branches, more than I can name; you are (within few years) the fourth heir of that ancient house; such is our life, and so uncertain the supports thereof. But admit a certainty, yet halt these outwards, on another lame leg, and that's Unsufficiency, they will not secure us from any evil, they will not procure us any good, at lest they will not give us any full satisfaction, we read of some who had more Kingdoms than you have Manors; who enlarged their desires like hell, and yet were as unsatisfied as hell itself: so true is Solomon (to say nothing of heathens) the eye is not satisfied with seeing, 
Ecceles. 5.10, etc.  etc. and when all is done, all is but vanity, and the vanity of vanities: this (I confess) is not easily believed, till experience hath confuted us. I remember what your Father told me, upon his death bed, I have often heard you (said he) speak of creatures vanity, but I could never believe it till I had tried, upon trial, he found me true. O that Sir Anthony in his youth, would appeal to Sir Anthony in his age, believe it (said he to his heir, your Grandfather) all is vanity, mere vanity, so have I, so will you in time found it; but so much of that. In the next place, be pleased to consider, 2. who hath brought you hither; surely preferment comes not by chance, 
Ps. 75.6, 7.  it is the Lord that sets up, and pulls down, now in mercy, now in wrath; the world may seem to run on wheels, but those wheels are full of eyes, 
Ezek. ●●.  and an eye of providence is most visible in these revolutions which relate to you. When I first knew Hanwell, I found Sir Anthony Cope there, and there I leave him again, whilst I leave the world, the wheel with eyes is come about, and ends where it began for my time; and truly it will be no small comfort to me dying, may I leave the same Sir Anthony in the same place; the Sir Anthony that I found there, was not only morally good, temperate, sober, continent, etc. but spiritually good, a man truly zealous for God in his day, worships, truths, a man who did much countenance all honest Preachers, and (which is not ordinary) his own most, a man terrible to the wicked, comfortable to the Godly, a lover of his Countrrey, and with Uzziah a lover of husbandry in that his Town, who made it his study (as he would say) to employ the poor there, and to keep thence, such as would either burden or blemish the place; This was the Sir Anthony that I found there, and my prayer unto heaven is, that the same name and man, may still and still there live, and be ever like self, that his house may be fare from the curse, Nah. 1.14. and be filled with the presence of the God, who is both his own, and our blessedness; and here I must now end, having exceeded my purpose, I say but thus much more, and I have done. The longer I lived in those parts, the more need I found of laying principles well, these few are some of those many delivered in a shorter and plainer way, these thus preserved and enlarged, I tender to you as an expression of my true observance of that Honourable house, and honest Town, where I spent most of my strength, and which I commend to the word of grace to be further built up in the faith of Christ, in whom I would be whilst I am, Sir,  
Your ready servant and faithful remembrancer, Robert Harris. Trinity College Oxf. Octob. 13. 1653.   

A Table of the Texts and Doctrines contained in this Treatise.  
A brief discourse of the threefold state of man. Page 1.  Eccles. 7.29. 
Lo this only have I found, that God hath made man upright: but they have sought out many inventions.  
Doct 1. MAn at first was a very excellent and desirable creature. p. 2.  
2 Man is not what he was, he was not what he is, but now there is a vast distance between himself and himself, betwixt this and that estate. p. 24.  
3 Man's sin is from man's self. p. 50.  
4 Man's undoing, is from his nondependnce on God. p. 76.  
5 When a man is once lose from God, and left to himself, he becomes restless and endless in his ways. p. 97.  Rom. 8.1. 
There is therefore now no condemnation to them which are in Christ jesus, etc. 30.  
Doct Saints in Christ, are in a very happy estate and condition. p. 118.   

A BRIEF DISCOURSE OF Man's estate in the first and Second ADAM.  

SECTION I. Excellency of man's estate, as created.  ECCLES. 7.29. 
Lo this only have I found, that God hath made man upright: but they have sought out many inventions.  
God hath made man UPRIGHT  
WE are now come (according to our Method) to the Threefold estate of Man. I am not ignorant of those difficulties and disputes which occur in this Subject: Expect not from me in this ●lace, an answer to all Objections, ●or from any man satisfaction to each ●ans curiosity. Solomon himself ●ould not satisfy himself in all particulars: Only in the main of man he is very positive, and leaves us here two main Principles, whereof the first respects man's innocent and primitive estate; The second, his lapsed and forlorn condition, together with the cause of both. His order is open and obvious; he had said before, That man is wholly corrupt and now he delivers the original hereof; Negatively, it is not God Positively, it is man. We go on in our intended way of delivering Principles. And first, surveyed we man's firs● estate, and there look upon him as h● stands in God's hand, and is of hi● making till he marred himself. Here we found his beginning very good by creation. An excellent, a lovely plain, even, uniform piece, smoot without knots and slawes, strait without hook or crook; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  So muc● Salomons comprehensive word im●ports; The result of all is this:  
Doctr. 
Man at first a very one Hent &c desirable creature.  Man at first was a very excellen and desirable Creature. This th● Point; and this is no more than scripture reports of him. Where mention is made of his first estate, Dav●● brings him in with a crown upon h● head, and that crown is a crown of glory and honour. Thou hast crowned him with glory and honour, Psal. 8.5. His place was little lower than Angels, but far above all other Creatures: As Job affirms, Job. 35. v. 11. God made him wiser than the beasts of the earth, than the fowls of heaven. Yea, the Prophet assures us that the worst piece of him, the very case and outside, was most curiously wrought and richly embroidered, Psal. 139.15. Moses goes yet higher, and carries us above creatures to God's blessed self, Let us make man, saith God, This Creature, in our image and after our likeness, Gen. 1.26. Thus in Generals we have him set forth to us. For Particulars, I shall not trouble you with any large discourse touching his excellencies, either of soul, or body, or estate: Neither can we in this our decayed condition reach them. We see, we feel what he is; but what he either was or shall be, we can rather guests than judge, 
Greg.  as blind men do of colours; only this we are sure of, within there was nothing but what was desirable; without, nothing but what was amiable; about him, nothing but what was serviceable and comfortable: his understanding was as full of light as it was free from darkness; his judgement, sound; his conscience, clear; his will, conformable to Gods will; his affections regular; nothing on that side wanting to his present happiness. O● if we look without him, 1. His body had nothing of blemish or blushing, or distemper; but rather clothed with all requisite beauties and abilities, which might tender him lovely, and commend him to every eye. 2. For his estate, what it was before his fall we may guess by that which is since restored by Christ, whereof we have a touch in that 8th Psalm ● to wit; God gave him a Sovereignty over all the creatures, and stamped such a majesty upon him, that they did all acknowledge him, and received their several names, as so many acknowledgements from him. As for his possessions, we need not stand to enlarge upon one Parcel of his Desmeans, which they call Paradise, sigh the whole, both of sea and land, and all the creatures in both, were than his possession, his Paradise. Thus the case stood with man at first, the creatures were as observant of him as he of his Creator. Moore than this I shall not speak in these particulars. This being a Theme so much treated of by Schoolmen and others, who writ of this first estate. 
Cleared in his sev●● causes.  The whole matter will be further cleared if we look upon man in his causes.  
If we consider the Efficient cause, or the Author of man, it's God himself: Adam, saith Luke, was the son of God, thence he derives his Pedigree. Now from the excellency of the cause, it is not hard to infer the excellency of the effect, especially since efficients work by way of assimilation; Natural efficients, necessarily; voluntary causes, freely: both strive to accomplish their own works to their own ends and inclinations; now God (a voluntary agent) is all light, and works like himself, so that from him can come no darkness; he is all goodness, all perfection, and can do nothing but what is in its kind good and perfect; nay further, God is not simply to be considered in this work, but with relation to personality. The three glorious Persons concur in this external work: 
Es. 54.5. Ps. 149.2.  whence that expression job 35.10. God my makers. This is the joint work of Father. Son and Holy Ghost, the issue of that power, wisdom, goodness which is common to them all, so that the glory of Father, Son, and Holy Ghost is in its measure put upon this noble creature.  
Consider the Formal cause of man created. I mean, the manner in which God made him; and that is, 1. In the perfection of wisdom and deeps counsel, as being the Masterpiece o● his visible works: hence for our better understanding Moses brings in God consulting with himself, Let us saith he, make Man. 2. In perfection of skill and workmanship, as in that 139th Psalm, who hath made him a curious piece, and bestowed so much art and cost upon him, a● that the Master of Physic, Galen, was enforced to frame a song of praise to that Deity that frame● man's body. 3. In perfection of power: he created him, without the contribution of either matter or instrument, and so became the sole and whole cause of man.  
The exemplary cause. And here we pass by that private opinion of Zanchy's and others, who conceive that Christ assumed man's nature for a pattern whereby Adam should be made. The text sufficeth us: God made man is his own image, according to his own likeness: which passage, having an influence into much which shall be hereafter said, must a little be opened. See than what is meant by those words; And the answer is, that image and likeness in this case, 
* Conser Ps. 58.4. cum Gen. 1.26.  speak one and the same thing; but in an high and strong way: Not as Bellarmine and others; who, for ends, make the one substantial, the other, not. In our Image, most like ourselves, that is, As near as the matter will suffer; There can be no proportion between the infinite God, and a finite man; some kind of resemblance in some degree there may be: In every Beast there are some footsteps (as they are termed) of a deity, but more in man: some in every man, but more in some now. At first, of all visible creatures man came nearest to God. But wherein? not only in regard of his nature; because he had an understanding, 〈◊〉 reasonable will, a working immortal spirit in him, as Papists, and others speak; nor yet only in order to his estate, because he was made Lord over all creatures, as Socinians would have it; But also and specially in regard of his Graces and endowments seated in his soul: God made him wife, holy, just, upright, wherein the Apostle chief placeth God's Image; and that most justly, Eph. 4.24. That being the chief of God's Image in the first Adam, which Christ, the second Adam, doth mostly repair and restore. When than it is said, that God made man like himself, the meaning is, he made him holy, righteous, spiritual, according to the sampler, God's blessed self.  
Consider the Final cause; God made man for most excellent ends and uses; he made him to be a King of creatures, to be near to his most glorious Majesty, to be that great piece which should crown the rest of his works, and speak out all his perfections: he made him capable of an immortal ●state, of true holiness, and happiness; and designed him for a marriage with the heir, Christ, and for nearest alliance with himself: and in order to these ends, he put so much honour upon him at the first. Nor can any man strange at this, sigh it is the practice of all wise agents: Every skilful workman (you know) lays out most of his skill and cost upon that piece which he intends for highest use and credit, as every builder is more exact in setting out a chimney-piece, than in making a gutter.  
Object. Now if it be objected, that man's make is but of base materials, as dust, etc.  
Sol. It's answered, that the matter contributes least of all causes unto the excellency of the work. And as much might be said touching the meanness of it; The truth is: The poorness and meanness of the matter, doth of ten-times most advance and commend the skill of the workman. That God out of nothing should draw something, out of dead, blind dumb Clay should draw light, life, and speech, and out of such deformity should extract such beauty, strength, and excellency: this commends the workman, but doth not at all disparage the work. Be the stuff what it will, God hath made a rich Arras of it; and the work is now honourable, through God's power though the materials seem contemptible So much for that objection Other questions of like nature, we willingly pass over, and come to apply this.  
Use 1 
Information concerning man's primitive estate.  Let me call upon you all to be we grounded and Grammared in thi● truth, touching man's primitive estate The not heeding hereof hath let in those inundations of errors, which now overspread the Christian World. You are not to look upon man as now he is, but as first he was existing out of his causes. And here shall commend unto you these principles.  
Man had a beginning. Though now he be Immortal à parte post, yet once he was not; This is clear by the word and by his continued dependence.  
His founder and maker was one and that was God. It was a wild and mad blasphemy to dream of Tw● beginners of the whole, as some did or at lest of Man, as did others.  
This God made him in his own likeness, 
Against Secinus.  stamping upon him an Impression of Holiness, and as Peter calls it, the divine nature. These Principles, (as others in other cases, have done) commend I unto you, nor would I have you once troubled with Socinus his cavils against the same; being such which scarce deserve an answer.  
Object. 1 First, saith he, If man had born upon him God's Image, intrinsically, than man had been Immortal.  
Sol. Sol. So he had, if he had not killed himself, and cast away his life. And though for the present he had nothing of death in him, yet was he mutable, and so might contract death.  
Object. 2 Secondly, again he objects, If man were like God in holiness, than was he free from sin.  
Sol. 1 Sol. 1. From the Act of sin he was free in his first constitution, though not from the power of sinning being a voluntary agent.  
Secondly, he was like God, but not a God, that is, equal to God, and equally, uncapable of sin.  
Object. 3 Thirdly, again, he objects, If man's Image had consisted in holiness, than upon his fall, the whole Image of God had been lost.  
Sol. 1. So it was de jure, if God would have taken the forfeiture. Sol.  
Yet, secondly, the argument holds not, unless we did place the whole of God's Image only in holiness. There indeed we lay it chief, but not only We say that God's Image is communicated to the whole compositum or Man. We put a difference between the body of a man, and the body of a beast, whether living or dying: we yield that a dead man hath more o● God in his body, than a dead beast.  
Thirdly, and in short, to cut of these disputes, we say two things first that there be degrees of holiness in this Image of God; and next, that it is not necessary that man should partake with God in all his attributes whereof some are incommunicable much less that he should equalise God, though in some measure he be a representative of God.  
To the former I add this fourth principle. The distance is very great between man now, and man at the first, as Solomon here puts it: as man was changeable than, so now he i● changed very much; though some ruins and remnants of that which they call the substantial Image abide upon him. This you must the rather be settled in, because Heretics labour tooth and nail, to confounded these different states. 
Against Papists.  Thus Papists-sweat to prove that man in his pure naturals is as good now as than: and the same than that he is now, differing no more, at lest for intrinsecals, than a man clothed, and unclothed differs from himself; or, than a horse bridled and unbridled; The case was this, God put a bridle of supervenient righteousness upon him to rein him in; otherwise he had the same seeds and principles of corruption, conflict, concupiscence than, that he hath now.  
Object. This they tell you, and Socinus brings his prop to uphold their rotten building; If, saith he, there had not been a conflict betwixt reason and affection, how could man have sinned?  
Sol. Sol. He should have said, If man could not have wronged himself, silenced reason, yielded to appetite, how should he sin? But the matter is, man had power to be naught, (if we may call that power) though for the present he was actually good.  
But what strange men are these, who will fetch in God as an acce●ry to man's sin at lest; in truth, principal? For if God, who sol● and wholly made man, so made h● as that he needed a patch, and an ventitious plaster so soon as ever was made, doth it not reflect up God's perfection? but if he were made as that there was a propension 'gainst reason, and a rebellion in members from the first; and if th● Rebellion be bad, at lest not good is not God the author of it?  
Object. Call they this God's Image? 〈◊〉 could god than see all that he ma● to be good?  

Bellar.  Bellarmine's answer in this case given me no satisfaction at all, God, sai● he, intended the man: The corrupti● is but accidental, as when the Gut● makes a sword, he minds the sword, n●● the rust of it.  
Sol. For (to omit other differences) th●● Cutler undertakes not to make th● matter, to wit, the Iron or Steel, bu● only to give that matter a for●● And the rust doth follow the matter not the form. The sword rusts not because a sword, but because Iron But now God gives man both; in deed all; nothing else contributes; and the saying is true, that who gives matter and form, gives the necessary ●onsequents of both. But wretched ●en care not how much they depress God, so they may exalt flesh.  
Let them go. And hold we this distance still: man is not so bad now, but once he was as good. Original righteousness was once as natural as sin is now, if not more. And this truth carries more in it, than as yet happily you are ware ●f.  
Use 2 
Justify God in all his ways: against cavils of flesh and blood.  Learn hence that which Salomon ●ere presseth, namely, to justify God ●n all his ways as holy in all his works. It is a fearful thing to see what proud man renders to God for ●ill his kindness. God made him a most glorious, happy, sufficient creature: his own folly hath perverted ●is ways, and now his heart frets, ●nd his mouth chats against the ●ord: I beseech you, understand your Original, and preserve yourselves from the Pestilent errors of his age, and know how to pled for God, and to emplead sin. For example.  
You shall hear men cry out Blondy doctrine touching Gods Decreeing men to fall; Object. nay, necessitati● them to damnation, etc.  
Sol. Now here learn an answer of S●lomon, God made man good; made hi● for happiness, put him into possession of it, gave him power to ho● it, but he sought out many invention he he sought out etc. it was an act man's counsel and choice, hold we this, though we cannot so well conceive the concurrence of causes not as Adam did than, or as we sh● hereafter at the day of the revela● on of the righteous Judgement God. 
Rom. 2.5.   
Object. Again you hear men say, that make God the greatest tyrant living one who gives impossible laws, requiring impossibilities under the penalty of damnation, unless we wi● yield that man can fulfil the law.  
Sol. Now to this Answer. Than w● than: Now is now. When God tranacted with man he required no mo● than man could do, now why mu●● the rule be bended to man? or th● debt drawn to his ability, especial sigh the bond stands but for evident and man's good? God commits him, huts him up only to humble him, 
Gal. 3.23, 24.  ●nd to drive him to seek a surety of ●is own providing.  
Object. It's replied, that this salves not the business, since, in our doctrine, more is required of man lapsed, than of man in innocency; for God requires that faith ●ow, which he did not than, and exacts what he never gave, gathering where ●e never strawed. Thus they.  
Sol. Wretched men! Doth God require ●ny thing in the Gospel but upon Gospel terms? that is, that he will work the thing required when sought ●nto.  
Again what though Adam had not ●he exercise of faith in Christ, as neither of patience or some other gra●es, yet he had all in the root, seed, ●nd power? The want was not in Adam, the subject: but the stay was ●he had power to do, and to believe ●ny thing that than did or after ●hould concern him, and his place, ●nd condition; and no more is required of us now. I never saw an Elephant ●n my life, why? not for want of a principle in the subject; the same eye that can see an Horse, could an Elephant too, were it presented to 〈◊〉 sight. I cannot be said not to see but it is not to be seen.  
Object. Lastly, you hear men thus rea●ning. Why! I am as God made me am choleric, I confess it, but 'tis ●● nature: I am sleepy; Can I help it?  
Sol. Answer. There are Defects wh●● follow particular tempers, and ●● tures, Purely natural; others wh●● are sinful flowing from the princip●● of Poisoned nature: sinful distemper are yours, not Gods: you mig● once have prevented them, you m● now have them healed. It is an 〈◊〉 gravation to lay our faults upon ●● nature's, yea hereby we accuse 〈◊〉 Creator. Therefore in stead of ex●sing ourselves or accusing our ma● (as Adam and Eve did) let us 〈◊〉 load on ourselves; and that's the n● use.  
Use 3 
Be humbled, that thou art fallen as thou art.  Where see for humbling, whe● we are fallen, what we were, what are. Men love to talk of their An● stours, thereby to pride themselv● and can hardly descend in themselv● though tumbled down by God's hat● Let us, on the contrary, abase ourselves to our estate, and befool our ●ves, as we see the Bankrupt doth, ●●nce, quoth he, was I well, could I ●ve kept me well; I had money, and, stock, friends and what not? at now I lie under poverty, scorn, ●●d contempt. Ah unwise man I! ●● like manner let each of us say, ●●nce I was light, now darkness, ●●nce rich in grace, now empty; Once ●●ods favourite, now an enemy; Once ●●eautifull, now ugly, a very Ichabod, ●●y glory is departed, Ah foolish ●●an, how was I bewitched! Thus ●●t us rate and chide ourselves into ●low conceit of ourselves. Howbeit, ●●l this signifies nothing, unless we ●●e this our misery in the cause thereof. Therefore look upon sin as a thing ●●ost pernicious and destructive. It is ●●n, (say) that hath undone me, that ●●ath ruined mine estate; cast me into ●●ebt; 'tis sin that hath slain my Cattles, deprived me of my Crop; 'tis ●●n, my sin in Adam that hath for●●●●eited mine honour, undermined my Authority over creatures. Time was when every beast, every bird, every ●●sh, would have owned me, would ●ave done me homage: Now my very servants trample upon me, 〈◊〉 once subjects rise against me, 〈◊〉 have against God. Lions are re● to devour me. Bears to worry ● horses to brain m●, yea, every ● terpillar, worm, flea, makes a p● of me. 'Tis sin, that hath marred body. Once I had a body perf● active, sound, glorious, the more 〈◊〉 k the more shining: now in sta● of those beauties behold a stench si●nesse, shame and whatsoever else● blushfull. It is sin that hath spot● my soul: at first I had near Comme●nion with God, close correspond●cy with his will and Image. T● peace of God, the joys of God, 〈◊〉 strength and life of God were up● me. Now hell is in my soul, darkness and confusion fills every room bear in stead of God's glorious mage, the ugly Image of the dev● himself, and come as near unto h● as my nature is capable. O cu●● this accursed thing, Sin, which ha● so undermined thee, and resolve 'gainst it for the future, as we do 〈◊〉 'gainst lesser evils, we decline suc●● meats as threaten partial miser● This rots my teeth, that hurts m● eyes, this distempers my liver, that 〈◊〉 stomach, therefore I must for●ar. O fear that sin that destroys ●e, and hand and head the whole ●dy, the whole soul the whole man. ●nd now bethink thyself of a recopy as decayed men do; lie not whing under losses, as Jacobs sons in ●eir wants, much less run to base, ●●rking courses, as broken chapmen 〈◊〉; But bustle and bestir thyself be●nk thyself, Is there no help? is it ●t possible to raise myself again? yes, ●●re is hope and help, the Lord ●rist, the second Adam comes with ●e Image of God upon him, as a re●rer of the breach, he is come to re●ver what was lost, to pay what ●s owing, to repair our ruins, to ●ruit us again, he is able, he is wil●g to undertake us. Nay the thing ●done already, therefore I'll to him, ● once the bankrupts to David, I ●ll confess with the prodigal, I will ●●g for life, I will cast myself upon ●m, and close with him being offered as an husband, as the only way 〈◊〉 decayed fortunes, so shall I he ●e●red in blood and repained in mine ●ate. Thus resolve, thus do, and cease not doing till thou found his m● upon thee, his fruit and life in th● so shalt thou found more life and 〈◊〉 pinnace in him, than there was d● and misery in the old Adam.  
Use 4 
Bless God for the first estate and that little which is left to this day.  Lastly, learn to be thankful this first estate: close with all Saints in that Song of theirs, Rev● ult. Thou art worthy, O Lord, to ceive glory and honour and power: thou hast created all things, etc. not little that we own to God, this poor estate which yet is left for these poor eyes, these lame lim● these frail bodies, these sick so● which we labour with every d●● We are much bound to him, for meanest fare, for the lest bit of c●● sest bread, the lest sip of thin● drink, and must confess with J●● that we are less than the lest of al● now forfeited mercies; what tha● than can we tender for our first est●● which was every way full, free, ● rious, whether we look upon sou● body, or place or state, or any th●● appertaining thereto; nor is G●● goodness and bounty the less, cause we have foolishly squander away. That greatens our folly wickedness, yet no way lessens God's ●●gesse and kindness.  
Object. But why did not God put us ●●st danger and loss, but left it in our ●●nds so loose?  
Sol. An ungracious question: so ●●e unthrift talks when he hath outed ●●mself of his patrimony, Why did ●●y Father trust me? why did he not ●●tayle his land? There is no reasoning with such froward children, either content full, nor fasting. A ●●acious heart must and will be thank●●●●ll, as for kindnesses intended, so ●●uch more bestowed, most of all for ●ercies restored in Christ, who hath ●●ended that first estate.   

SECTION II. Snfull estate of man, as fallen.  ECCL. 7. ult. 
But they have sought out many inventions.  
HItherto we have seen that man was first good, and well stated; But doth he continued so? Not, he 〈◊〉 made good, but mutably good, ● so of himself, he fell from God 〈◊〉 himself; and so we pass to man's n●● estate, where we found the case is m●● altured with him.  
Doct 2 
A sinful change in man at now fallen  He is not what he was, he was 〈◊〉 what he is: but now there is a 〈◊〉 distance between himself and h●● self, betwixt this and that sta● This the Point, and this the w●● plainly proves, Rom. 3.10. etc. h●● are laid down two received tru●● 1. There's no goodness in 〈◊〉 2. They are altogether naught; 〈◊〉 was in ever thus? Not, they have g●● out of the way, saith the Apo●● they have corrupted themselves, 〈◊〉 that from their youth, Gen. 8. 〈◊〉 They err, and that from the wom● Psal. 58.3. Yea, from their con●ption, Psal. 51.5. This better 〈◊〉 pears, if we may compare estates p●● and present: I. Man was good, G●● 1. ult. now bad, Gen. 6.5. & 〈◊〉 first he was strait as 'tis here, n●● perverse, Gen. 17.9. first he b●● God's Image, now man's, Gen. 5. first he was glorious, now filth Job. 15.16. abominably filthy. A●● at this we can the less marvel, since his beginning, he comes under different hands; At first he was only God's workmanship, and than there was nothing in him but what was Gods, all was right as God is altogether pure: but since, he hath deserted God and betaken himself to ●hose Inventious which himself hath ●atch'd and Satan fomented, and ●ereby wrought two mischiefs at ●once. First, he hath made an hand of all his holiness. Secondly, he ●ath made way to all evil, sin, hortour, shame, confusion, have seized ●pon all and rendered him most woeful, most hateful; we need not ●ore words to prove a change in ●im. Their dreams of old who fanied him to be bad from the beginning, either in whole or part, are ●ot worth confutation, we have learned that the devils themselves were ●nce good, but they kept not their station. Time will be better spent ●n searching into the Particulars of ●his change, as into the time when it ●as, the nature of it, the subject and ●tent of it, the cause of it, etc. 
1. Time of this change.   
And first for the time; we conclude all in two propositions.  
1. The first act of man's will after his creation, was not the first sin and cause of this his change; we found Adam a while well employed, in receiving laws from his maker, in marking as it were, his cattles, in acting his calling, in accepting his Father choice of a wife, and thus far he was right. Nor are arguments of some Thomists against this, so cogent, tha● they need to stay us.  
2. It's most reasonable to think that he quickly fell, (though not s● soon) from his happy estate, because Satan was very subtle to take him at the advantage, before he was wel● settled, and experienced; and secondly, very active, fired with rage and envy. Because he is said to be a mur derer from the beginning; or very near to it, which beginning mus● commence from man, not from himself. Add hereunto, that he had no● so easily prevailed, if man had bee● long rooted, and so better enabled to have made stronger resistance; (for I make no doubt but Adam should have grown and emproved himself by experience, as some waye● the second Adam did) but he took his time, whilst yet they were unexperienced, as is seen chiefly in Eve, who as yet knew not, as it seems, the nature of the Serpent: whereto we may add this, that she, the same Eve, had conceived her first born without sin, had any considerable time been 'twixt their creation and fall. But I will not be too peremiptory in things more disputable and less important.  
For the second, the nature of this change. Thus we state it. First, 
2. Nature of this change.  the change was not in Essentials, for such cannot be separated from the thing, without its dissolution: 
1. Negatively.  but man was for substance, the same man before and after his change: Christ was essentially man, though far from sin. So shall we be in heaven. Therefore if this were the error of Illyricus, it were an error sufficiently gross. We read, that God made substances, he made no sins. Secondly, it was not in Supernaturals only, for naturals also are abated and eclipsed in him, neither was his Original righteousness altogether supernatural at that time; we may call that (properly enough) natural which is common to the whole species, to all man kind, and passeth along in a way ● generation, though we cannot express how. But than the objection is●  
Object. If righteousness be any way natural, than that ceasing, man should also cease to be man.  
Sol. Sol. The argument will not follow, because naturals do admit o● degrees: sight is natural, speech natural, etc. yet a blind or dumb mar is yet a man; we may safely say, th● righteousness was as natural, as si● is preternatural: and we mean n● more but that Justice was than as natural, as now sin is. Sin is either natural or preternatural, (if you will so call it:) we speak of man in thi● case Morally not Physically considered, and heed not what Aristotle will call him, but what God saith of him This for the negative.  

2. Positively.  Now positively, we say that this change is properly an alteration, consisting in Qualities and certain respects. Whereas man held a doubls correspondency with God, one Relative, as he stood in subjection to him, and a dependence upon him as his maker, master, father, etc. Another Representative, as he bore God's Image, which he could not properly bear in a relation of Inferiority: he is now much varied and changed, in both these. First of a subject, he is become a rebel, of a son a traitor, of a friend an enemy, and stands now at defiance with God.  
Secondly, whereas he erst much savoured and resembled God, now he is most removed from him, and opposite to him, of light he is become darkness, as Paul expresseth it in the abstract: Semblably, we may say of wisdom he is become folly, of goodness, in a sense, sin itself, as the very Heathens use to express him. And here is the change, in a man's estate both personal and local. Subjection is turned into Rebellion, Conformity into Dissormity, and so into Deformity, and consequently, his happiness into unhappiness itself. Thus for the second Question. Follows the third touching the Subject and Extent of this change: and this we dispatch in three words.  

3. Extent, of this changes.  First, all mankind is changed for the worse, and is warped aside.  
Secondly, all of man, every particular both power and part, is now degenerated; The whole frame of his heart is corrupted. Gen. 6.  
And lastly, all men, all alike, a● involved, and suffer this unhappy change.  

4. The cause of it.  The cause of this change. First we exelude not God from any act though from all sin.  
Secondly, we excuse not Satan from the sin, though from some acts in it.  
Thirdly, we lay the blame where the fault is, upon man's self. To in large these a little.  
First, we exclude not a divine concurrence; God's decree, permissive (as some speak) went upon it; and this, to say the lest, we must needs say, unless we will say that God stood Neutral in one of the highest works of providence, neither willing non nilling it.  
Secondly, Satan did so far concur as to bring a guilt upon himself, by tempting man. But the Word chargeth the sin upon man's self, they have sought out, so saith Solomon, so must we say. Though man would shifted it from himself, and divide it betwixt God and Satan. But 'tis found upon him, and there we must leave it.  
Object. But how could this be (will some say) how could man so accomplish it, admit of sin?  
Sol. Sol. The Text tells us, he sought out many inventions: and we must consider, First, that man was made out of Nothing, and therefore apt enough to return into his first principles and more prove to privations, such as sin is, than to positive goods, when he is left to himself.  
Secondly, he is a compounded creature and therefore in and of himself mutable.  
Thirdly, he is a finite creature, and borrows all from without, and of himself is subject to deficiencies, and so may sin.  
Fourthly, he is a creature so bounded that he cannot see and do, and consider all things at once, and so may fall into diversions and excogitancies.  
I, and Fiftly, he is a free creature, and therefore may act or suspend, use or not use, his abilities at pleasure. But, it were better happily, leaving these disputes, to look up to God and admire with Austin, that thing should be against his will, and yet not altogether besides it; and to bethink ourselves how we may rise, rather than how we did fall. It sufficeth for the present, that we clear God as much as Papists or any others: at lest we desire to do it; and if they can teach us how to speak better, and more for the vindication of God's holiness, we shall thank them, mean while we mean as well as they, and speak as much for the vindication of God's holiness as any Bellarmine, o● Arminius of them all; we say, that God is no moral cause of sin, and Physical cause he cannot be: sin having only a cause deficient, but none efficrent; we do not say that any precedent decree doth force the will or compel the man. Nor on the other side, do we say that the whole work of sin is only from man, nothing of it from Satan (as he reports, 
Estiuslib 2. distmet. 21. Sect. 11. & distinct. 3.  who usually is more modest) but this we do, we set the saddle on the right horse, and say as Solomon guides us, Man hath sought out many inventions. Do you understand what I have said, or shall I speak it yet more plainly? we yield a concurrence of many agents in man's change, but with a wide difference, as to the manner of their working.  
First for God; we must not conceive him to be only a spectator, in this high work of providence, we must acknowledge his disposing hand, his ordering hand, his decreeing hand, in leaving man to his own choice: but still without the lest shadow of sin.  
Secondly, for Satan; we must not excuse him whom God curseth, he was certainly a moral cause of man's sin, and did his utmost to persuade.  
Thirdly, for Man's self; we must speak Salomons language, who lays not the fault upon the devil, as no reason he should: for a moral cause hath no influence, at lest not enforcing power upon the subject. Much less doth he lay it upon God, who always seriously dissuades from sin, Physically infuseth no ill, nor withholds requisite strength. 'Tis true, flesh and blood will cavil and found this bastard sin many fathers: but man is father and mother both, himself: so the Word speaks it, and Adam with all his skill could not shifted it of from himself, though never so willing I say in this case, as one said in another; 
August. Ep. 48.  In one and the same thing many causes may concur, but not to the same end, nor in the sam● thing.  
Use 1 
Ever observe this distinction of a good and bad estate.  Now this makes sirst for our information. God, you see here, teacheth us a double estate; learn we both God sets a bound and distinction thus fare goes his work; here begin ours: Now we must keep asunde what he so distinctly severed, the rather because a confusion here is in ● self most hurtful, and by many most industriously endeavoured: O ho● do wits sweated to trouble these waters to this end, that we should not se● our own faces, nor discern which which. Hence those uncouth conclusions in both estates. In the first There is no such thing as Original Righteousness, no such Image of God 〈◊〉 we fancy, say the Socinians; Next there is such a thing, say Papists, but was not natural; it was to man but a  and trappingss to the body as if man should not have been bor● in this spiritual armour, as some spoke of Giants for other armour; but come into the world as naked of Grace, as a horse doth of a Saddle, etc. till God from without do furnish him. And in the second estate, how infinitely do men fumble? First, Original sin that's, to many, a very dream; There is no such thing: Secondly, yes, say others, there is such a thing, but it is only imputed: Nay, saith a third, it's more than imputed, but yet Without the access of any positive malignity, 'tis a mere privation. Fourthly, that privation is rather penal than sinful. Fifthly, if sinful, yet not in all. Sixthly, if in all, yet is it the lest sin, deserving privation of joy and bliss only. Seventhly, in Saints it is gone, and so gone that we need not repent of it, nay, we aught not. In short, set aside some outward priveleges and accoutrements, man is where he was, changed only in externals. Now what stronger proof of our declension? what a miserable thing is man become! who rather than he will be beholding to God for his first setting up, or to Christ for his supplied repairs and recruits; rather than he will acknowledge himself such a fool such a beast to part with so fair an estate, cares not what he saith or reports, as to God's work or his own in either estate. O madness! were it not sir for us to say with Solomon God made man upright, but man hat undone himself? Surely this were fit but than thinks proud flesh, what will become of free will? what of merit what of fulfilling the Law? what o● all fleshly boasting and excellency? were this granted, than must God be● justified; than must man be abased But rather than God shall go away with all the credit, and man with al● the shame, he will mingle heaven and earth, light and darkness, and come to this, either he was never good and that reflects upon God; or else is good still, and than might Christ have saved a labour; 
Fevardent.  at lest, much o● his blood, if the Friar be right, who saith, that one fear of Christ could have redeemed all. Good my brethrens, admit of light, of truths so fundamental; know a change, acknowledge what it is, whence it is: It is from light to darkness, from life to death, from wisdom to folly, from heaven to hell, from God to Satan. It is an universal apost asia, and it is from yourselves, you were Adam, as the Text here tells you, legally, naturally considered, you can blame none but yourselves, & none could change you, till your wills or minds did change. If as yet, you know not these things sufficiently, suffer the word of instruction, submit to Catechising, confer with your teachers, peruse the principles of your faith and religion or, if already you do know these things, freely acknowledge them, justify wisdom and truth to the face of error, and to the reeth of pride.  
Use 2 
Be humbled mightily for this tall in. to sin.  In the second place, let us set upon that hard (but seasonable) work of humiliation. The poison of Adam's first pride, nay of Satan's, sticks yet in our souls; and the truth is, had man the devil's capacities, be would be as proud as the devil himself; and the lest cause, and the more sin there is, the more proud still. Sin is a leaven that heaves and swells him, and when he is most sinful, than lest humble. And as it puts out his eyes, and hurts his understanding: so it corrupts his william. Of all things in this world, sinful man loves not to come down; he would still be in credit with himself, however the world goes. 
Four great causes for deep humiliation.  This being our nature, we must set more resolutely against it; and know that no one work better becomes our condition than the work of humiliation; and therefore we must break through all impediments, and see what reason we have to pull down ourselves.  
First, we, (only under painful evils) we aught to stoop; but sin is The evil, even the evil of all evils; that which doth hurt every creature, and would, if it could, the Creator. Now this sin is found upon us, and should shame us as the thief, when taken in the manner.  
Secondly, these sins are many and mighty, we have done as wickedly as we could, Jer. 3. had we had more room for more sin, we would have bid it welcome; mean while we are as full as we can hold, there's not one spare room, Rom. 3.  
Thirdly, had we but once offended, one treason were unsufferable; one sin would make a breach into all order, beauty, peace, reason, religion; and the whole creation. One fin had let in a legion of devils, a deluge of all miseries: But now we have exceeded all bounds and dimensions; there's neither number nor measure of our wickedness.  
Fourthly, all this springs from ourselves; we spin all our poison out of our own bowels, Es. 59.4. We may pretend occasions, enticements, enforcements: but when all's done, all these excuses will prove but so many accusations and aggravations: and therefore let us look homeward, and strike the right vein, begin where our sin began, at and in ourselves, at the heart, at the spirit.  

Moore cause to be humbled for the first sin, than all that follow.  This must be our course in all our actings and failings; chief for the first sin; till a man comes to that, he is never truly humbled. Other sins are more private, partial, and seem more pardonable, as issuing out of weakness, or ignorance or (at the most) of a will surprised and captivated; O but the first sin which is known by the name of original sin, was a strange sin whether the Subject, or Object, or Ingredients, or Consequents be considered.  

Why?  First, for the Subject, it is the sin of mankind, never did all Subjects so conspire in a rebellion; secondly, of all the man, nothing is exempt.  
Secondly, for the Object, it is the breach of the whole Law, whether in graven or imposed, and of the whole Covenant, as Hosea expresseth it.  
Thirdly, for the Ingredients, it's every sin virtnally, and the death of every grace me itoriously.  
Fourthly, for the Consequences; it forfeits all goodness, life, creation; and is an inlet to all misery and confusion. We have read of some who in their vast luxuriousness have cast away whole Lordship's Kingdoms at one throw, 
Cleopatra.  have drunk up thousands at one draught: but these were toys to Adam's fact. 
Nero.  His bloodiness was horrid, who wished all Rome one head, that so he might dispatch it at one time and blow, beheaded all mankind, and slew at once all the souls and bodies that ever did, or ever shall descend of him.  
Object. Object. But you'll say, What's this to us?  
Sol. Sol. We are Adam. The sin in speech, is if a man may so speak, specifical. And 'tis but an idle question amongst some wanton Schoolmen, Who sinned most, Adam or Eve; and whether if Eve only had sinned, we had been guilty and obnoxious. The whole kind, (saith good Austin is obnoxious, and in this account Adam is Eve, and Eve is Adam, and every man is both. I mean it thus: That they must not here be personally considered, but as parts and representatives of mankind. God contracted with mankind, and mankind with God. Mankind made; mankind broke the Covenant. There's no precedency of sexes and persons in it, only in the manner and order of conveyance there is some. And so we fall upon the second thing in this sin, 
Habiruall corruption, the second part of the first sin.  viz. Habitual corruption, which follows upon this unhappy act, and this is a Gulf fathomless, the dimensions whereof none can take but God who is the just measure of himself, and of all things else. Men can take the altitude and latitude of vastest bodies; but the way of this sin, is like the Eagles in the air, the ships in the Sea, its height is above all heights; its depth, breadth, and length be yond all our comprehension. You shall be like God, saith Satan; there is the snare, there is the design. Like him not in nature, but in state and condition; Absolute, Independent: his will a law, his judgement a rule: and this poison is in him still; every man hath a heart of a God in him, and is his own God, whilst he is in this estate, and at this pass he is, whilst he is but natural. But this was but a Gull. What is the event? man is like not God but Satan, he is all flesh, all brutish, nay, devilish, saith the Apostle, he is a devil in and to himself; devil to his brother, with that villain in Bodin, he would kill both soul and body, and sand all the world to hell. He is a devil towards God, and hates him infinitely. The difference between the devil and him, lies only in degrees and capacities; else there is nothing in us, in a moral sense, but what the devil likes, nothing in the devil but what we do or would like, if God did not bound us, and tie us up. Men have laboured, and that to good purpose, to set forth the particulars of this sin, but shall I tell you? man is so bred in it, and maimed by it, that he cannot well tell what to make of it, where it ends, what a man would be, or what he would think, say, or do, or wish if he were left to himself: we find enough for our humbling upon record, I, and in the best Saints. A man would have been bound for David's good behaviour, but Jeremiah hath told us, that The heart of man is desperately wicked. It is not indeed beyond uncreated mercy, and infinite power and wisdom: but it is beyond all things else. Truths and virtues have their limits, may be defined, discerned, confined; whether an angel can say, how fare original sin may be extended in particulars, is more than I can tell. This I can tell, that we have cause to be humbled for this sin whilst we breathe.  
Quest. Quest. But wherein stands this work of humiliation?  
Sol. Sol. I will tell you in few. First, in Conviction. Labour to be convinced, both by Law, and Gospel, of these things.  
First, that thy sin and corruption is unspeakable, (as elsewhere I have showed more largely) against all right and reason, all light and instruction; whereby at once thou hast made an hand of all grace, and hast given life to all sin.  
Secondly, that this was Thy own sin, as hereafter I must speak, Thou must own it, and acknowledge an hand in all sin, as to the seeds of them; and in all miseries, as to the desert of them.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Secondly, to Conviction add Contrition: be ashamed of thyself, tremble, blush, mourn, and as James phraseth it, be miserable. We grieve, and afflict ourselves for other men's unkindnesses, and unreasonable behaviours: bleed under thine own sins and follies, and understand that none have done thee so much wrong, prejudice and disgrace, as thou hast done thyself, whilst thou hast thus ungraciously risen against thy God.  
Thirdly, to Contrition add Confession. Clear God, clear his Law, clear all the Jury, that hath been empanelled against thee. Yea, clear both men and devils in comparison of thyself. Say, I am The devil to myself, mine is the sin, and the shame.  
Fourthly, to all the rest add Submission. Accept of the chastisement of God, Leu. 26. Yield to his rebukes outwardly, to the lashes of conscience inwardly: tell conscience that he doth but his office; sit down by its checks, by the reproaches of enemies, by the reproofs of friends, and preachers, by all thy losses and crosses. Say, All is just, all is little. If the Lord throw me into hell it's just, if he spare me 'tis grace: I will bear the wrath of the Lord, because I have sinned against him, Mic. 7.9.  
Use 3 
How we may undo 〈◊〉 bad bargain.  Since we have made a foolish bargain, and changed for the worse, what shall we do next? is there no way to undo this bargain? That's the first question usually in such cases: and blessed be our God we may as yet go back.  
Object. Object. Oh! That I doubt is too good to be true. I had rather than all the world it were to do again.  
Sol. Sol. That indeed is impossible, it is too late to call back yesterday: but not too late to improve our losses, and to salve all.  
Quest. Quest. Why, what must I do?  
Sol. 1. Make thy sensible whence thou art fallen, 
Sol. 1.  and far as the marrow doth, who hath undone himself, and beggared his by foolish bargains: he looks upon his wife, and than sighs, looks upon his boy and shakes his head, looks upon his Girl, the water stands in his eyes; in short he is ready to tear himself for his former folly. Do thou the same, do as the wife doth, who hath wilfully ca●● away herself, and lost her friends for an unthrift, that useth her like a beast, she could by't of her very fingers if that would untie the knot: mean while, she reputes with all the veins in her heart, so do thou. Thou hast undone thyself, thy wife, thy child: matched thyself to a devil, without thy Father's consent, who will use thee worse than a drudge, than a dog: mourn for this.  
Secondly, make to thy father as the child doth when he knows not what to do. Truth it is, thou hast unchilded thyself, but thou hast not unfathered him, he hath the Bowels of a father still, and may help thee, with honour enough.  
Our children may do an act, which we neither can or may reverse or repair, not so God's children: he may lawfully dissolve our covenants, which we have no authority to make without his consent: he may lawfully forbidden the banes, and sue out our divorce betwixt us and Satan, annul that contract.  
Object. But will he?  
Sol. I tell thee a father will do much in such a case, for a penitent child, especially when he finds fraud and malice both in the cheater. Therefore cry with David, Lord seek thy lost sheep; Lord dissolve my Covenants with death: mind him of a former covenant and precontract, as the Church doth; Lord, we are thine, other Lords have no portion in, us no right over us.  
Thirdly, and above all, Fly to Christ, and so to God through him. Saints and Angels are but of the Presence chamber. The great Favourite, the King's Son, who hath his heart and ear, he must speak for thee; I mean, Christ, whose errand it was to dissolve the works of Satan, and all contracts with him, to bring in a New Covenant, to save what was lost. It is his place and office, he is the Goel the next kinsman, he is the second Adam, and came purposely to reduce us to our primitive Image, state and liberties: and he can do it, 
Rom. 5.20.  Rom. 5. there is more grace and life in him, than there can be loss and sin in Adam: Hold that firmly: nay, hold three things, which I will speak in as few words, and so end this point.  
First, that none other can help thee, None else can make that straight which is crooked, can speak or work life, but this quickening Spirit.  
Secondly, He can help thee; he is able to save to the uttermost those that come to him.  
Thirdly, He will help thee: he never yet put back any that came in truth to him; he will never undergo, that reproach in Israel. This is the man whose shoe was plucked of: he will never loose such an opportunity of evidencing his grace and pour: for here is a work fit only for a God; namely, to make the world to go backward; to undo that which was so long since done; to enforce Satan to throw in thy bonds; to translate thee from a state of death and bondage, to a state of life and advantage: rest upon him, who was made for this work, and will settle thee, (if thou wilt believe him, and be ruled by him) in a better state and tenure, than ever thou hadst in Adam; or couldst have, if an Angel were thy Father, or bound for thee. Christ alone is all-sufficient; there is not a second Adam besides him, neither needs there: If he the Son make thee free, 
John 8.36.  thou art free indeed: If he the Son become thy surety. The first Adam, was not more able to destroy thee, than he is to restore and secure. There stay thyself. And there's an end of this point.   

SECTION. III. Man's sin was caused by himself.  ECCLES. 7. ult. 
[But THEY have sought out, etc.]  
You hear how strangely man is altered. We proceed to the cause of this his change. Who is in fault? not God; he made man upright: But man himself. They have sought out, etc. The point is open.  
Doct 3 
Man's sin is from man's self.  That man's sin is from man's self. Man is the cause of his own naughtiness; the Author of his own sin and undoing, although not of every particular in it. Solomon is positive, and makes a just distribution: Man's sin is either from God, or from himself; not from the former, God: Therefore from the latter, himself; nay, himself is a free cause of his own change: it is an act of his own choice. Whose? Mans, and that at large: not this, or that man, but man, all men sought out sin, all sin, all inventions and ways of sinning. Summe up all, and the result will be, that all the sins of man issue from man's self. This will appear, if you consider him in his threefold estate. 
Cleared by his threefold estate.   
First, look upon him at First. God put no ill principle into him; no creature had any compulsive power over him; he had a true (though not Independent) Sovereignty over his own actions. He might have stood, but he chose otherwise. No man can speak it more plainly than Solomon doth; which shall save us the labour of further proof, though further testimony of God, and conscience might be added, attesting this truth.  
Secondly, look upon man in his sinful estate. 
V Prov. 19.3. Ged. 8. Judas 13. Jer. 7. Job 5.7.  And so sin flows from him as naturally as waters from a fountain, Jer. 6.7. as sparkles from a furnace, Job 5.7.  
From within, out of the heart of men proceed evil thoughts, 
Mar. 7.21.  Mark 7.21. And these evil thoughts bedded there, beget adulteries, fornication, murders, etc. what not? he is a sink, a very Sepulchre, an open Sepulchre, and what can you expect thence but stenches? 
Rom. 3.13.  Rom. 3.13.  
Thirdly in his repaired estate; Man hath still a body of sin, 
Rom. 7.24.  Rom. 7. consisting of many rotten members, Col. 3. 
Col. 3.5.  From within he sends forth evil, so saith James more than once, 
Jam. 1.14. and 4.1.  cap. 1.14. cap. 4.1. So that as sin is In him, so still, you see, sin is resolved Into him; it issues from principles of his own; from his own darkened mind, defiled conscience, poisoned heart, and erroneous imagination.  
Reas. 1 And as Divinity doth found him guilty, and a Felo de se; so doth Reason too. For every free Agent is Lord of his own actions, and did he not work freely, he were not a voluntary workman. As things be in nature, so in operation. Did not man work freely, there were no place for choice and option. Natural agents are determined to One, as a stone descends only: But Voluntary, such as man is, have a freedom of choice.  
Reas. 2 Were not man master of his own actions he were not capable of a law, 'Tis absurd to lay laws upon things, which work by instinct; To restrain or command by law sire to heat, or not, is absurd. Nay, more; He would be uncapable of good or bad; as a stone is; and consequently uncapable of reward or punishment; nay, uncapable of Christ, and an Holy Ghost; which dwells not in stocks. In short; Deny this, and you must deny man to be capable of law, of deliberation, of sin, of punishment. A thousand such absurdities would follow, if man should not be the actor of moral things, yet objections are raised against all that is said.  
Object. 1 First against Salomons distribution. Datur tertium, videlicet, the Devil.  
Sol. Though the devil be aphysical & working agent in his own sphere: yet to man he can be no immediate physical agent, but only moral: He works not immediately upon the understanding, nor so as God doth; but upon the passions of the body, and images of the fantasy: All that he can do is, to persuade, incite, suggest, He cannot, without man, have any Real influence, unless man concur, not only passively but actively too. True, he can bring poison, as a thief stolen goods, and leave it with you, if you will receive it: he cannot force you to take it: for none hath any Sovereignty over man but God and himself. The devil may co-work immediately and physically by the mediations of our passions and distempers: but not so, as to excuse, or exempt us. Therefore Salomons distribution is sufficient.  

Objections raised from man's first estate.  It is further objected against the threefold estate of man. Against the first thus.  
1. It is inconceiveable how man should sin of himself; Either God left him so, as that he was necessitated to the fall; and than God is involved, man cleared: Or else which way should sin come in? The devil could not compel him, you say; neither had he any evil matter in himself: he could not desire his own unhappiness, and undoing, nor his own error etc.  
Sol. 1 God did not so leave him but that it was possible for him to stand: God gave him power and entrusted him with it but God was not bound to act that power for him; That privilege we have now in the second Adam; where God works both the will and deed.  
Secondly, Satan though he could not compel, yet might he further man's sin and gailt by representing objects.  
Thirdly, for himself, though he had nothing actually ill in him, yet was he mutable, sinite: and therefore must view things successively: he might suspend his actions, as we said before. The first sin imaginable is Independence upon God and cessation from goodness; which was than in his power.  
Object. Object. But the Serpent beguiled them so, that our first parents sinned ignorantly.  
Sol. He beguiled their expectations more than their judgement: there was error in their being beguiled, as in every sin: but that error was a consequent or adjunct, not the cause of the sin; Aliud eft peccare ignoranter; & ex ignorantiâ. But the silencing answer must be, That Adamthen saw his guilt, better than we can now. 
Rom. 2.7.  And the last day will clear it Rom. 2. Till than we must say as Solomon here, and stop the mouth of iniquity with this; God made man upright, but they have etc.  
Object 2 
Frommans second estate.  For the second estate it is objected. Man is not now to be charged with sin, for first, he is held to do Satan's will, 2 Tim. 2. 
2 Tim, 2.26.   
Sol. True, but willingly: he sings in that cage. Sol.  
Object. Object. That dyscrasy now in him is penal, and he is passive in it.  
Sol. Not so only, it is not merely penal, but vitions and voluntary: and he is active: sin is his food, his sleep, his life, 
Pro. 15. ●. 14. & 4.16.  as Solomon speaks.  
Object. Object. He cannot but sin, Rom. 8.7. and Peter speaks of such, 
Rom. 8.7.  who cannot but sin, 
2 Pet. 2.14.  2 Pet. 2.14.  
Sol. Sol. This necessity comes not from any outward cause, but from an inward principle: 'tis voluntary, 'tis not imposed, but contracted.  
Object. 3 
From man's third estate.  Against the third estate it is objected; That a sanctified man cannot sin, 
1 Joh. 3.9.  1 John 3.9. He that is born of God sinneth not.  
Sol. Sol. That is not simply said: for the same Apostle assures us, cap. 1. v. 8. 
● Joh. 1.8.  If we say we have no sin, we deceive ourselves, etc. There is both actual and habitual sin in all men: but the words are to be restrained to matter and manner of sinning; he cannot sin some sins: To death, in that degree. And he cannot sin with the whole man. There is a seed and a principle in him that resists, he cannot sin, that is, live in a trade of sin, as one enslaved to it.  
Object. Object. By'r Paul saith Rom. 7. 
Rom. 7.20.  not I, but sin etc.  
Sol. 1 Sol. Paul speaks Not the principio Quod but Quo: not of the Person but Principle.  
Secondly, it is not he, because the sin doth not Redundare in personam, engage that, God not imputing it: else he denies not sin to be in him, and sin to flow from that body of sin in him; only it is not his in regard of his affection, and God's interpretation. The point than stands good; Man is the Author of his own sin.  
Be informed, that is, Use 1 
Charge thyself with sin, not others.  get a judgement rightly sanctified, and informed touching this truth; man unsanctified, is all self: sin admits of no search or reflection: the proper effect of it, is either senslesness, hypocrisy, or impudence: The sinner yields not the fact, till found upon him, yea even than he will not yield himself (with Saul) to be in fault, 
1 Sam. 1●.  he looks to earth, to hell, to heaven, and will charge, all sooner than himself.  
First, for Earth; that is nearest hand. Chide men for defects, it is long of wife, minister, the word is hard, etc. Charge them with actual sin, it is long of others, they would anger a Saint, make stones fall our; flesh and blood cannot bear it; as times and men be, none can do 〈◊〉 therwise. Thus sin pleads: but what saith truth? Prov. 25. 26. 
Prov. 25.26.  The righteous before the wicked is 〈◊〉 troubled spring: Though he be a spring, yet when troubled, it is from his own mud: 
Jam 4.1.  Whence are brawls, saith James, but from your own lusts? Surely wickedness proceeds from the wicked: 
1 Sam. 24.13:  The Saints of old lived in as bad times, and had as bad neighbours; yet never broke out into our passions: Christ, Paul, others were as badly entertained; yet never swore, raged, etc.  
Again, for natural corruption. How do men shifted it of? It is long of Adam. What can they help it? Thus hypocrisy speaks: but what is the truth? Adam is every man: the whole species mankind was in that pair; and their act specifical: so Solomon here: They sought etc. How can this be? naturally they and we are one; legally we had one covenant, in the propagation there is a priority, in the contraction of corruption none. So than: other men must not own our faults: they may tempt, help forward sin: but till we concur, we are but objects, not subjects.  
So say for Satan: As he is the great Accuser, so most accused.  
Object. The devil owed me a shame, and now he hath paid me.  
Sol. Ans. It is a sin to belie the devil; indeed he is stark naught in himself, and towards all: but his sin, temptations, suggestions, cannot hurt thee without thyself. 
Joh. 14.  Unless thou be tinder, he cannot strike fire in thee: thy sin is not the less for his: therefore David though moved by Satan to number the people, takes it upon himself. Rebellion is thy witchcraft; in witchcraft there is a confederacy; in this contract, the witch is not excused in consenting; though Satan be subtle, and malicious in propounding: so here, the truth is, if there were neither man on earth, nor devil in hell, thou wouldst be poisonful and naught now: Therefore know thyself, Satan may hurt himself by tempting, thee he cannot, without thee.  
And if the devil must not own our faults, must God? here man's sin is truly devilish, when it flies upon God. I am as God made me, & I do my kind, it is my nature, I am ordained to it etc. O blasphemy! can any evil come out of heaven? darkness from the Sun? death from life? God is neither moral, nor physical cause of the evil of sin: Not the former: he persuades, commands, allows none: but contrarily dissuades, forbids, disclaims it. Not the latter, he infuseth none: things work as they be: a good tree cannot bring forth bad fruit.  
Object. Object. Blasphemy objects. God is a physical cause of sin, as appears by his acts of Counsel: of Creation: and Providence.  
First, for acts of Counsel. God decrees all, and that's infallibly.  
Sol. Sol. What than? first, decrees do not necessitate: they have no violent operation; 
King. 12.15.24.  there is a decree upon things contingent, and most there.  
Secondly. Infallibility and Compulsion are two things: There is an infallible decree passeth upon all we do: yet we do a thousand things freely.  
Thirdly, decrees do not over-bear or exclude the will: but conclude it. If we see it not, let us say, I am blind, not God is bad.  
Object. Ob. Yea, but I am as God made me.  
Sol. Answ. Not saith our text, God made man upright, etc.  
Object. Object. But he could have prevented sin.  
Answ. But he was not bound to it. Was it suitable to our natures? Sol. A Prince can bind subjects hand and foot, and keep them from rising. Are these fit cords for reasonable creatures? the Question is not, whether God could have made man better, but whether he did make him bad: Solomon answereth, no.  
Object. Ob. Yea, but God presents objects, and occasions of sin: yea he hardens the heart, and blinds the mind, 
Exo. 9.14.  gives up to lusts; and in our doctrine, smites sin with sin.  
Sol. Answ. True, and in Paul's doctrine too: we fear not to say, what God reports of himself. But how doth God all this? not by putting in badness, but by withholding goodness undue, 
Subtrahendo, disponendo, at most, not evocando.  by leaving man to himself, who would be left. Darkness follows upon the Sun's absence; but it's from Sublunaries, not the Sun: God is so far from bearing all man's blame, that he hath no finger in it; Indeed omne malum est in bono; there is a mixture; and what good is, is Gods: what bad, ours. And what ever malice may say touching our Atheism, making God worse their the Devil; I know that we mean as well in this as any, and speak as modestly, as any that quarrel us, touching this point. God than is no physical cause of sin: he must therefore be either a moral cause or none: but that he is not.  
Object. 
1 King. 20. Gen. 22.  Ob. He commanded the prophet, to be smitten: Abraham to sacrifice Isaac.  
Sol. Sol. Hence it appears that God cannot sin because the formale of sin ceaseth upon his command: The prophet owed him his blood; Isaac his life: if he call for what he gave, it is no injustice, in Arminius his School.  
Object. Ob. But these things were against the law of nature.  
Sol. 1 Sol. Particular nature must yield to universal. It is not against nature to cut of an hand, when the whole requireth it.  
Secondly, God is above all law: therefore it is no fault in him to command.  
Thirdly, Gods will, and supreme prerogative is above our nature, and the less law must yield to the greater. Suppose a Justice sends a warrant for me, and at the same instant the King sends a Pursuivant: It is no disobedience to the inferior magistrate, to prefer the superior, etc. Let God than be justified, and every man a liar. 'Tis an horrible sin to father bastards upon the innocent: 'tis the highest blasphemy to charge God with the lest sin: and therefore found out the right father.  
Use 2 Next when we are once humbled for what is past, let us now look forward, and see what is to be done; Surely if men will have sin prevented, and all well, they must begin where the disorder began, at Themselves: study themselves, and all is learned; keep themselves, and all is kept; conquer themselves, and all is won; blame themselves, and all is right. This concerns men in both estates: but till God convince men of sin, there is no dealing with unregenerate men: all that we can say to them, is this.  
First, that they will awake, suffer themselves to be startled by the Law and Gospel, 
Instruction to unregenerate.  out of their dreams; and to have its perfect work upon them. Till when, they will not fall out with themselves, or own their own lusts.  
Secondly, that they will stand up from the dead, save themselves from a dead Generation; 
Eph. 5.4.  beginning with themselves, as he said, Lord deliver me from that wicked man, myself.  
Thirdly, that they will suffer themselves to be brought bed and all, to Christ, to the pool of Bethesda, till God shall enliven the means, and heal the spring, and so give life: this is all I can stay to speak to these.  

Instruction to the Saint●.  But for others, we have more to say. Are things amiss with thee? Physician heal thyself, and see thou be a true Physician to thyself. Begin, where he doth. The Physician runs to the cause of sickness. First, is it from an Inward cause? or Outward: in the non-naturalia? air? diet? etc. Next if Inward, is it Universal? or Local? Again: is it from the head, or liver, or whence? is it a plethora? or quite contrary, an Atrophia? And when he hath found the grounds, than he works. First, Purgeth, and there gins with Catholics, before Topicals; than applies to the most affected parts; after strengthens nature etc. so here. Sick we be: what, is the cause? Outward? as place, times, men, Satan? these indeed may forward the disease: but the core and root is within: from within, 
Mar. 7.21.  saith Christ, Mar. 7.21. True, Satan injects? Nay, saith Christ, from within; from man's heart and spirit, proceed evil thoughts etc. So than: have we any bad thoughts? have we unclean lusts? have we any rising revengeful, any injurious, any malicious crafty projects? any envious, proud, foolish, idle, unsettled, nay, hellish, blasphemous thoughts? These, all these come; from whom? not from one man, but men. So than, there being such a plethora, and redundancy, and superfluity of naughtiness in the heart, here we must begin; purge the heart, wash the heart, the whole soul, (for poison is in every part) with Catholic medicines; go to the sap, as Psal. 51. 
Psal. 51.  David observes his natural Corruption as well as particular distempers of murder, and uncleanness: This first done, than as any one part is more weakened, and affected, so accordingly applications must be made of Topicals. But first, the main frame and constitution must be amended before we meddle with Symptomaticals; this the first. For 'tis not the strength of Outwards that spoils us, but our own weakness: therefore the Saints begin here, Job indents with himself; Agur prays, that vanity, and lies may be removed from him, not from the things: men bring the vanity to the creatures, 
Rom. 8.20  Rom. 8. and put lies upon them: They tell none. The world hath no power, but from us: the corruption is in our lusts, as the Apostle speaks, 
2 Pet. 1.4.  2 Pet. 1.4. We make them tempting, and Satan strong; whose strength is from our darkness. 
Eph. 6.12. Col. 1.  Outward infection, must close with inward corruption, before it can distemper us: Therefore purge well, and that done fortify grace, as Christ saith, Hold possession of your souls by patience, by grace. Thus David dealt with himself, and kept in his passions, and kept up his hope. Thus must we strengthen the inward man, 
Eph. 3.16.  Eph. 3. Victual well before a Fight, as the soldier doth: We have also our warfare, and must get our weapons, and armour ready: The world hath strong allurements and stratagems; but they are laid in our lusts: strong discouragements, persecutions, and such like, but their strength is from our baseness. Why do you fear, (saith our Saviour) O ye of little faith? The fear is not from the greatness of the danger, but from the smallness of our faith. Were faith strengthened, it would overcome the world, and be victorious. Think the same of the Prince of the world. Satan himself. 'Tis true; he is mighty, but mighty through us: were we strong in Christ, we were stronger than that strong one. It cannot be denied, but that the skirmish is for the time sharp, nay, sometimes there is a long siege, and we beleaguered: than we must do as soldiers do; repair breaches, and secure all passages, and stand upon our guard, more than at other times. If within there be any combustible matter, away with it, out with it; if any false, or suspected party, out with him; and that done victual, fortify, barracado, make ourselves as impregnable as we can: for that is most certain, which before was hinted, viz. It is our weakness, not the enemy's strength and power, that spoils us. We might prosecute the comparision further, and call upon you to make sure the gates, and outworks, to keep sentinel: but the main of all is, Take in Christ the Captain of the Lords Hosts; fight with his weapons, fight in his strength, swear fidelity to him, and engage him in the fight, and victory is ever on his side. To speak all in few; see whence all our misery came; namely, from ourselves. Had we been true, hell itself could not have scaled us; and there the cure must begin: Purge self, fear self, guard self, fortify self, gage self. For the truth is; we are though not all, yet the worst tempters and devils to ourselves. Engage we ourselves to Christ, and Christ to us, and there lies our safety: unless this be done, were we in Paradise with Adam, or in heaven with Satan, there were no more safety to us, than there was to them.  
Use 3 
God's mercy to be admired.  See here the infinite mercy of heaven towards us; God in Christ is that husband that will receive a wilful wife, Jer. 3.1. 
Jer. 3.1.  That shepherd, who gathers the straying sheep; 
Ezik. 34.11.12.  not only, when she is driven away, but runs away from him, Ez●k. 34. That father, who when his prodigal runs from him, runs to meet him with a pardon. Lo! we gave up God in the plain field, preferred his enemy, gave him more credit than God; we chose sin, death, misery; it was matter of choice; yea, our seeking; yea, we could not satisfy ourselves with variety of wander. And when we had done God all the dishonour we could, we shown not the lest sorrow: rather flew out more against him, and all his; taking no course to do him right. In short; we could do nothing, we would do nothing, for God's glory, and our own souls. Now what did God the while for us? he looked after us, he pitied us, he took our parts against the enemy, he censured all that had any hand in our hurt whether principal or accessary; and bought us again with dearest blood, and hath now given us a better estate, than ever we had, put us into a better Adam, set over us a better Guardian, given us better promises, better covenant, better security than before. O that we had hearts to see the height and depth of this love, the freeness and fullness of this gift! how shall we do to love God enough? to prize Christ enough? where be our capacities? our expressions? All that you can do is this.  
First, Give yourselves to God, sigh you have nothing better.  
And secondly, Do somewhat for his friends, for Christ's members, since you can reach not higher: do not say, when they need thy help, They may thank themselves; They threw themselves into wants, and could not tell when they were well; let them for me drink as they have brewed. Oh! Remember, that thou hadst a better answer from God, follow his steps. Labour to humble them, and than show them that mercy, which thyself hast received. Thou undidst thyself, and wouldst not take thy father's counsel: yet God pitied thee. O: but these will never have done, they will be ever needy, ever craving, 'tis in vain to help, they cannot keep aught. Think the case thine own, prevent them as God hath thee: Give them by the week, lay it out thyself, be thou their purse-bearer, as Christ is thine. As for the rest, who see their folly, and are now willing to work, to submit, to amend; let the same bowels be in thee, which were in Christ, and so clear thine interest in him: And than,  
Use 4 
Comfort in the midst of our great folly. Psal. 108.17.  Lastly, here is a word of comfort. Be it that my own folly, sin, pride, unbelief, hath cast me into : yet in that case. God helps Fools, as David speaks, Psal. 107. and therefore I will to him with David, and acknowledge my folly and brutishness, and give unto him the glory of his Goodness. Salvation is of him; 
Psal. 3. ult. Hos. 13.9.  We have destroyed ourselves, saith Hosea; but who saves: God in Christ; Death is ours, life is his: make him our All, and answer all with Him; mine is shame, and confusion of face, but all righteousness belongs to him; Own thine own, and let God have his own; Thine own is sin and misery, own that: And yet here own but thine own; nothing is ours, but what is from us, or accepted by us; Satan may lay his brats at our doors, but we need not open the doors for them; he may inject, and cast in sin: but if we reject it, 'tis his, not ours. Consent may make another's sin mine, dissent may make mine, none of mine. And let this stay us; There may be use, confess, in some cases of distinguishing betwixt I●bred corruption, and foreign suggestions: but ordinarily it is sufficient to mark how sin is entertained, rather than whence it ariseth. Thou wilt say happily, that Satan makes a very through-fair of thy heart, and will not be hedged out; but be thou still repairing the mounds, and call in Christ, to be thy surety; and he that prevented thee with mercy at the first unsought to, unthought of on thy part, will keep thee to the last, and crown his own graces, in his own time, with victory. Mean while never stick with Christ for any thing, to whom thou owest all, but sin and folly, which thou must call thine own only.  
Conclude with a Caveat for humble walking with God continually. Sigh the case is altered with us to our loss, let us bear ourselves accordingly: 'tis hard to fall, and to bring down the heart to the estate: a man of noble birth can hardly forget his beginnings, and sit lower, but he must, he must cut his coat according to his cloth, and conform: so must we. It is with us as with Samson: now (said he) I'll shake myself as in former times: 
Quantum mut at us ab illo. 1.  but poor Samson is not now the man, his wings are clipped, his hair cut, his strength lost, till God repair him; he must be now a captive, a bondslave. 
I Sam. 2.3  O talk not presumptuously, as he said: leave that to others, to dream of their innate principles, of their semina and igniculi virtutis, of the rectitude of their reason, virginity and freedom of their will, of their native good, of their hearts and meanings, of I know not what power, more than a passive capacity of good: let us know the case is altered with us: not presume as some who will not be old, but think to do now as they could in youth; but rather, with the Heathens Samson, 
Milo Croton.  have a fear of ourselves and say, At high lacerti jam mortui sunt, and keep a straighter watch: say, I have not the understanding that once I had, Prov. 30. and therefore must beg eyesalve, and be content with teaching: I have not the memory that I had, and therefore must be content with line upon line: and my conscience is not as it was, and therefore I must not build only upon myself: mine eyes be not as they were, I must set a guard; my strength as it was, I must not hazard myself to temptation. Once ('tis true) I could have gone along with God, done all commanded, believed all propounded, performed duty without weariness, resisted temptation, etc. And therefore as an aged weakened body concludes, I must not go as I did, nor far as I did, nor look upon myself as a young man, but be more sober and watchful than heretofore; so here. I know now there dwells no good in me, neither can I do as I could have done: and therefore my rule and wisdom is; First, to humble and abase myself before God, and to bewail my losses. Secondly, to deny myself, and fear myself in all. Thirdly, to make out for a repair: here is some difference, An old decayed body can have no hope of a recovery here, his hope is in the resurrection, but yet there's hope for us, this hope: First, go to our Father, and desire him to disannul our covenants with doath. Secondly, to our Advocate to pled our cause, nay our Surety, nay our God, who was sent to repair us, to dissolve Satan's works, and by him we may be restored in blood, renewed in part now, at present have a surer title and tenure than in Adam, and hereafter a more glorious estate than Adams was and shall find our unhappy fall to prove our highest preferment.   

SECTION IU. Man's undoing is from his non-dependence on God.  ECCLES. 7. ult. 
But they have sought out many inventions.  
WE have seen the cause of man's fall, now more particularly, let us inquire into the steps thereof. How came man thus to ingulfe himself? First, he goes of from God; leaves his hold there, and betakes himself to himself. Secondly, being once of, he never comes on again, but rangeth infinitely. These two Particulars comprise the whole flory, and state of man fallen, from the first to the last, and conclude all the interpretations made of the words. He had sought before, and now what finds he? I was casting up my reckoning, saith Solomon, but I find the reckoning passed my skill. Numbers may be still multiplied, and there's no end of man's devices; he still, still busily and vigorously (as the word in that Conjugation imports) projects more. The Points might be many. We first pitch upon this.  
Doct 4 
Man's undoing is from his non-dependence on God.  Man's undoing is from his non-dependence on God; trace him, and you will find that his ruin first and last is from his Independence upon God. This first caused; secondly, continues; thirdly, consummates all his misery. Solomon implies all this.  
First, man of good is become bad; what's the cause? he gave up God, and fell to his own wits.  
Secondly, man is now desperately wicked; there is no sounding of him; what's the reason? he still continues and enlargeth his estrangement from God.  
Thirdly, man is now the vainest of vanities: the very source and seat both, of all vexations. The reason. He keeps of from God, and beats out himself, with his own inventions. So than view him either in the entrance of his unhappiness, or in the progress, or in the close of it. All is hence, that he goes out from God, and stands out to the last. His turning from God began his misery, his not returning to God perpetuates it. No wonder, if it be man's case now; it is the condition of all creatures, they all stand by a manutention. The strongest fall, if left to themselves; as we see not only in Adam, but in the Devils themselves. Nay, we found it in man now sornewhat healed and regenerated. Though he hath an immortal principle in him, and a better guard about him, than ever he had, yet stands he not longer, than he holds dependence upon God: let him once step out from him, and stand High-lone; down he comes and falls as soon into a Guzzel, as into another place. We see it, in blessed Abraham, David, Job: In all, at their best, and in their best. We might be infinite in proofs, but we wave them sigh the thing is clear to Reason: for,  
Reas. 1 First, what is God whom man leaves, in this case? he is all goodness, all wisdom, strength, holiness, comfort, life; not only in himself, but to the creature.  

Psal. 43.4. 〈◊〉 Psal. 36.9.  The joy of our joy, Psal. 43.4. the life of our life, * the strength of our strength; loose him, and all is lost: Take away the sun, & where is light? the fountain, and where is the stream? the root, and where's the tree? The head and heart, as it were, than what's any member? Obstruct his influence for a time, what's an Angel?  
What is man? he lives not in himself; the procreant cause of his being is also the conservant, his Esse & porro esse is from God; his being, a mere dependeney. Take him alone, and he hath no bottom of his own; but look how Christ's human nature had its subsistence from the God head, by personal union: 
Col. 1.17.  so hath man, by a spiritual union and dependence. Col. 1.17. Join him with all the creatures, and take in them to his succour, and they without God, are but so many nothings and cyphers; now put a thousand cyphers together, and add nothing to nothing, what's the product but nothing? They must all say, Strength is not in me, help in me. Unless God hear, the heavens, the heavens hear not us; and there's the same reason of all the rest.  
Nay, thirdly, we say more. When man is once of from God, power, justice, all perfection in God is not only removed from us, but is made against us; yea, all in our selnes is than against us; wit, memory, strength, or whatsoever may promise' most; yea, all in every creature is against us.  
Every thing becomes not only vanity, but vexation: not wind alone, but the East wind; a piercing, a wounding reed, as well as a broken reed.  
Add to this, that Satan by God's just hand for this Apostasy seizeth, as it were upon all strays, and empty houses, as it is in the Parable. If he can but a while part Adam and Eve, he makes sad work, but much more, when he can sever God from man, because man would be of himself, and not lean upon God.  
Use 1 
Note the steps of man's downfall.  First, see the steps of man's downfall: he would needs be absolute the first day, a freeholder, and acknowledge no Supreme, at lest would mend his tenure, and be free from all wardship, and homage, and so quickly outed himself of all. See secondly, our strange folly, whom long experience hath not yet made wise. O how impatient are we still of any yoke! no bird so weary of his cage, no slave so weary of his bondage: no sooner bound Apprentices, but we must be made free, like the Prodigal, in the Parable, weary of his father, and must be presently at his own finding, till he had fooled himself out of all. We may see ourselves in Israel; they could not abide within God's mounds. They would not trust to an Uncertain Moses, or Unseen God: they would have one in sight, in hand; they would not go to God for every penny, and live from hand to mouth every meal, they would be at their own finding and carving, have wells of their own, flesh of their own, bread of their own, they would not depend upon God's Provision, of a Judge or General: they would have a King of their own. Just so it is with us in all passages of reliance and dependence. Men will not rest in God's Authority and direction. They will superadd inventious of their own. They will have more words, than written words, Traditions, more Gospels than one, more Articles than twelve, more Precepts than ten, more Mediators; more Gods than one. They will not rest in God's truth and promises; take his securities and seals; but add more. They will not rest in God's Wisdom for time and particulars. They are all for the bird in hand, all for sense, nothing for faith, Thus they say in plain English, they will trust to themselves not to God, So for the Providence, and point of protection They dare not put themselves upon God: he is not strong enough, wise enough: they must shifted for themselves, as sometimes Abraham and David did. And in poine of Provision and maintenance, they say as the child doth: Mother let me have all, be it meat, money, and what else you can name, in mine own hand, and in mine own keeping. Hence in Matter of fact, such scambling; men strain wits, conscience, all, to get all out of God's hands into their own. Faith than no faith, If wit, if slattery, if backbiting, if lying, if hell itself will do it, they will have it, and say it was a good providence too, as Zac. 11.5. 
Zac. 11.5  Hence in matter of faith, God would be alone in the throne, one God; we upon that account, refuse him, as the Senate did Christ, because he would be All or None: we must have (would you think it?) thousands of Gods, as Israel; in every City, at lest one; God would be acknowledged the fountain of all grace, 
1 Pet. 5.10  1 Pet. 5.10. Men will divide, Nature shall do somewhat: Freewill somewhat Some hand, or voice, they will have in Election, Vocation, Justification, Sanctification, Salvation. They will be partners. As they can do nothing without God, so God little without them. God would have us own all to him, depend upon him for the first, second, third, fourth, every grace; yield him the author and finisher, the Alpha and Omega of all. We trust to our own provitions, habits, gifts, and would prevail by our own strength: In short; we would not be confined to his wisdom as only wise, to his care, his means, his hours, and times: but will shark, anticipate, and either contribute, or control his proceed, and call this our wisdom. This the practice, now consider,  
First what a sin it is, thus to depose God: for deny Providence and deny All: and thus to deify ourselves. For to be independent, is to be God. This is to be like Antichrist, lawless; like Satan, a Belialist, that is, yoke-less.  
Consider next, what a folly it is, we commit two absurdities at once, we forsake the sountain, for a broken cistern; we forsake the best comforts, and as Jonah saith, 
Jona. 2.9.  our own mercies; we leave God's fire of direction, protection, and consolation, and walk by a worse light, our own sparks, as Isaiah speaks, 
Isa. 30. 〈◊〉  and so at last lie down in sorrow. 'Tis a thing, both base Jer. 2.12. and bitter v. 19 
Jer. 2.12. and 19  a certain forrunner of all misery and confusion. Alas! if we will be thus alone, we must bear our own sorrows, care our own cares, lie under our own burdens, as Rebels must, when they withdraw allegiance, and cease to be under protection. Whilst we go along with God we live upon him, and lie under his protection: but if we will be alone, God, leaves us to ourselves, or sends us to our Idols, at Judges 10.13, 14. 
Jud. 10.13, 14.  Think not this, small matter to go a whoring thus from God: 'twill cost a Saint dear God will break his carnal confidences, Jer. 2. ult. 
Jer. 2. ult.  he will make our Gods, our own rods; punish us and our Gods together, as once he did in Egypt; see this and be wise.  
Use 2 
Repent, and let God be all again.  Repent we of this our sacrilege restore God to his Crown, give him the entire glory of his absolute power, wisdom, truth, all. Let him alone be wise, independent, and himself. All the struggling betwixt God and man, ever was about this point namely, which should rule, and which obey; which direct, and which submit. Now do him and thy cell right, give all to him, leave nothing to thyself, 
Applied to three sorts of men.  but obedience, which is the portion of Inferiors.  
This is applicable to three sorts of men.  
To those who went of with Adam, but are not yet come on again. 
1. Sort.  Let these understand themselves: they stand guilty of an horrible treason till they return: they are outlawed and left naked of protection, of direction, of life, of safety, of all; where they left God, they left all their happiness, and their way is back again. Their ruin came by deserting God, & 'tis continued whilst a distance continues. Their work therefore is to return; First, for God's sake, who is their Lord and rightful King, and whom they have infinitely offended. Were it but a brother that had aught against them, they should make to him, much more to God, as Luke 15. 
Luk. 15.  Father I have sinned against heaven etc. Secondly, for their own sakes, whilst they run from God, they run from their own mercies and comforts, into a miserable maze; there's no end of erring, the heart is restless. They are sure of nothing, but fear upon fear, till they come home to him. Being thus in huckster's hands, they still be cheated and vexed, and at the last, as they have lived without God, so they will dye without God, which is the height of misery; for to be without him, is to be worse than nothing.  
Object. Ob. Oh! but we have God in his Ordinances, Word, Sacraments, etc.  
Sol. Sol. 'Tis true, God offers him there: but we have him not till we accept him.  
Object. I, but we do that, we put all our trust in God, and expect all from him.  
Sol. So we say, but if we do wholly depend, what means than so many inventions? what the use of ill means? what such adoring of Creatures? so high thoughts when they smile, so base, when they frown? so much fear when man, so little when God is offended? 'tis certain; a natural man is his own God; he depends upon himself, his own wit, grace, friends, means, not upon God at all: & the Saints themselves depend but little; did they wholly rest upon God, they would be glad to please, they would not sleep, till reconciled, as Josephs brethrens; They would be even and settled in their way. That indeed is Repentance, namely, the change of your dependence, when you abhor all that is your own, and put all upon God, do all to him, from him, and his principles: Here than is the first work, To give up creatures; say: My bow, my horse, my money, nay, my prayers shall not save me. Salvation is of the Lord, not from the creatures; these you may use as servants but, not as Lords; amongst them you may trust some men, with a moral trust, but it must not amount to a Divine, for fear of that curse, Jer. 17. 
Jer. 17.  Iron heats not but from an heat put to it, the pen speaks no comfort, unless some hand guide it, some head prompt it; so think of all creatures; they cannot so much as think of us, unless God mind them, much less pity, and help us, unless God give pity and help. He is the God of all comfort; 
2 Cor. 3.2.  there we must have it, or no where; unite to him, and close with him, and than thou art restored.  
Object. Oh! but I doubt he will not receive me.  
Sol. That's answered, in the Parable, Luke 15.  
Object. Oh! but I have stood out long, after Covenants, Sacraments etc.  
Sol. That's answered, Jer. 3.1, 2. 
Jer. 3.1, 2.  etc.  
Object not more: suspend thy comfort not longer by adjourning repentance; thou makest thy return hereby the harder; every step out of the way must be unstepped again.  

2 Sort.  To such who are gone out from God the second time, at lest in part, these revolts prove most dangerous & least pardonable. Thou hast been once, as it were, burnt in the hand already; fear the second time: thou hast tried both estates, now tell me, which is the better? the snow of Lebanon; or dirty ditches? the waters of Siloah; or troublesome seas? Tell me whether all the world's enjoyments be worth one hours' communion with heaven: and when thou hast made use of thine own experience, lay down creatures; above all, lay down thy self: For there is nothing in us that can help us; in truth, nothing but what will hurt us, without God. We cannot so much as receive and enjoy comfort, so much as apprehended it, unless God give an apprehension; therefore deny self, and mortify self. Say, I took myself for a God, but I am a devil: I thought myself wise, but I am a fool; I conceived my self safe, when I had a little grace in my own keeping; but I found that I can keep nothing; therefore henceforward I will despair of myself, know no man after the flesh, have no confidence in flesh, but bid adieu to all fleshly hopes: and than plant thyself upon God, there is no other bound or bottom; Every gift, 
Jam. 1.17.  saith James 1.17. Every giving of that gift; The use, continuance, apprehension, is all of him, he is that principle which communicates all. See nothing but emptiness out of him, and fullness in him: therefore close with him by knowledge, by faith, by love: do nothing without him, trust not thyself in the lest: take notice what a treacherous nature thou hast, how bend to backsliding, Hos. 11.7. 
Hos. 11.7.  How far thou art sunk into it, and gone from thyself; how sweet God was once, and the creature now; how humble thou once waste, how disdainful now; how once troubled upon the lest estrangement, and how now thou canst live without God, for a long time. And again take notice of thy speed: what thy than happiness was, what thy now deadness. And so conclude with the Church, Hos. 2. I will return to my husband again, 
Hos. 2. ult.  for than was it best with me.  
Object. Oh! but I am ashamed and afraid.  
Sol. Answer, be neither ashamed or afraid of doing justice, of glorifying God. Think what Samuel said to revolting Israel, 
1 Sam. 12.  1 Sam. 12. Think what God saith to backsliding Judah, Jer. 4. 
Jer. 4.  Think of Christ's errand, who came to recover strays, and to sieve what was lost. Think of the Prodigals entertainment, of our forgiving seventy times seven times in a day. Think of God's practice with other backsliders, and believe the prophets, whose work it is to bring thee back to God, as the expression is 2 Chron. 24. And which is also the main of our repentance; and that is usually expressed by our returning to God, and it stands much what in the change of principles and dependence, as before was noted: Therefore here sit down, make God thy All, and depend upon him for first, second, third, every grace.  

3 Sort.  So much to the second sort, now to the third; and they are such as stand in terms of dependency, but too loosely. I have two words to say to these.  
First, let them hold that dependency they have arrived at, as their life. Let not wit put them of from depending upon God's directions; nor pride, from submitting to his Sovereignty; nor unbelief, from closing with his promises; nor any change of times, from their constant adherence. Tis. I confess a very hard thing to hold close to God, in extremities; when the affliction and the trial is great, than to clasp about God is difficult, as David and Abraham witness: and no whit easier in much peace and prosperity, as we see in the same David, Hezekiah and others. In great divisions, it is a hard thing not to trample and to warp aside, as we see in Peter Gal. 2. We are cast upon Trying times, times of Antichrists rage: and than depending graces, as Faith, Patience, and the like, are most seasonable. Rev. 14.12. 
Rev. 14.12.  Our care therefore must be to put of all self conceits, and hopes, and dependencies. We have in this case, but too much wit, strength, confidence of our own. But all our own must down: for so much as there is of our own in us, so much there is of misery and deceit. Therefore be nothing in thyself, nothing in any creature, nothing in any Ordinance abstracted from Christ: hung the whole soul upon him; be no wiser than Christ, not holier, not stronger than Christ. Make an entire resignation, and let thy dependence be absolute and universal for all grace, all counsel, all comfort. There is no other bottom or subsistence.  
Quest. But when doth a man Depend upon God? or what is it to Depend upon Christ?  
Sol. 1 First, to rest upon his word throughout in the precepts and promises.  
Secondly, to draw and derive all our strength from him.  
Thirdly, to expect all in his way; and that is, in a subordination to his means, and in a community with his Church: for so he conveys himself to each member. Cut the branch from the tree, or the member from the body, there's no life, no growth, Ephes. 4.  
Fourthly, in all the means, use them, but trust him: take up the care of duty, leave to him the care of success.  
Secondly, let them strain towards a further communion; for the best of our hearts hung too lose from God as yet; We are apt, with David, to look to the right hand, and to the left, and to be catching at every sprig. We look upon the world, as if it were as full of Gods, as the Roman Senate was said to be of Kings. We deisie every creature. Nay, the truth is, every man would be his own God, his own Christ, his own holy Ghost, and rather trust himself, than look out to God. This wickedness must be resisted, and this must be our study, To remove the creature further from us, and to say still with David, 
73. Psal. ult.  It's good for me to draw near to God; and conclude, that if it be best, to come nearer to him, it's best also to keep ourselves with him, to do nothing without him: nay, if it were possible, not to breathe without him, as Ignatius somewhere.  
Lastly, Use 3 see for thankfulness God's unspeakable mercy to us, and that in many respects.  
First, in that he would not loose us when we were lose from him, as men use to do; Let him go, say they, when a man will not trust them. If he would have put himself upon me, I would have stuck to him, and provided for him, but sigh he will be of himself, let him shifted for himself. Thus men; but not so, God: though we would part with him, he will not loose us; but seeks us out, and takes us of, from our own bottoms: and this, (were it but only thus much) it were a great mercy, though it cost us some trouble. When a bone is out of place, it is a favour to set it, though it cannot be done without pain. Though God stop our way with thorns, yet if thereby he brings us home to himself, the mercy is great. And therefore look upon this as such, when God, as a father, takes home his bankrupts, takes all out of our hands, more than the duty of dependence, and will trust us neither with soul, nor body, nor estate, nor any thing else. This is one mercy.  
But secondly, there is more in it than so. God provides a new bottom; creates, as it were, a new Tenure. Commits us to Christ, and Christ commends us back again to the Father, and both to the Holy Ghost sealing us; and all make it their joint work to secure soul, body, estate, all, here and hereafter. This is glorious mercy, here's a blessed change, a secure estate. God engageth for thyself, for thy seed, to all eternity: Interest thyself in him, and there's an end of all thy cares, fears, doubts, perplexities, Psal. 94.18, 19   

SECTION V Man lose from God is restless in his ways.  ECCLES. 7. ult. 
But they have sought out [MANY INVENTIONS.]  
WE come now to the last point. They have sought out many, etc.] [inventions] say we: and the inventions are not few, which are discovered in the rendering of the words, 
* 
Ratiocinia, saith Jun.  
Quastiones insinitas, saith the Vulg.  
Cogitationes vanas. Vatab.  
Computationes. Pagn.  
Cogitationes. Montan.  
Cogitationes magnatum, saith Lodo. de Dicu.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Symmac.  
Cogitationes alienas à recto. saith Merc. etc.   〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Our own translation, being full enough, and suitable to the scope, we shall rest in that, and for the matter, take notice of man's progress in evil, when once he is of from God; he works himself out of all, he hath his devices, he hath many of them; he seeks, and seeks again, and yet again even unto infinitness. Whence we observe,  
That when a man is once lose from God, and left to himself, Doct 5 
Man once lose from God, restless in his ways.  he becomes restless and endless in his own ways. It fares with him, as with the Seaman, or wayfaring man; when once he hath lost his rule and directions, and is out of his own knowledge, he is, as it were, in a mist or maze, walks the round, now backward, now forward, now on this hand, now on that, still in motion, and that swift; but all to no purpose. It will not offend you, I hope, if I compare him to the Poor Spaniel, which hath lost his Master: he cries, and stands, he runs and stops, he smells and searcheth, now on this, now on that side the way; but knows not where he is, nor when to make end. It's much what so with man, Trace him from the first to the last, so soon as ever he went of from God, he began to rove into a world of devices: and herein worse than the spannill, which runs to found his master, but man runs from him, as we see Adam hides himself, palliates and transfers his fault, patcheth up a poor covering, and is as busy, to no purpose, as his than parts and time would give. Pass from him to Cain his son; so soon as he went out from God, he became a Rover, and both himself, and his children fell to inventions, some whereof God hath turned to man's good. After that, Ambition came in, and than Oppression, and what ever else was naught, as a learned man disconrseth. And all along, 
Grotius, de Jure belli & pacis.  as the world was peopled, so shops and forges were increased. In the end man's self was multiplied within himself, in one you had a thousand. 
V Varro in Ang. de civet. dei.  Gods were multiplied, for one there were thousands. Religions and worships were multiplied, for one Temple, they built many, as Hosea notes; for one Jehovah, Idols innumerable in every City, in every furrow, in every house, river, wood, place Gods without number.  
And for practicals, it were infinite to particularise; Men were as wicked, as they could tell how to be, as God complains of his once people, 
Jer. 2.  Jer. 2.  
Come down to the time of Christ's Incarnation; how many religions were than in the world? how many inventions on the Church, brought in by Pharisees, Sadduces, Essenes', and I know not whom, since that, how many amongst Jewish Rabbins? how many amongst Heathenish Gentiles? still, still, as men declined from the truths of God they added of their own; see it in the books of Scripture, in the Sacraments, in several confessions and models of religion, in worships, in Liturgies; How did they, who would be thought the chiefest Churchmen, beaten their brains about new ceremonies and forms? one Pope adds this, another that, and every one something, till the Church was surcharged. What should we speak of Heresies, and uncouth opinions? how have the Catalogues swelled in our hands? Epiphanius mentions some Austin more, and after him, more and more in every Age. Nay, the Apostle in his time, speaks of endless strifes and disputes, of many spirits, of different doctrines, which since have swarmed beyond all account. There is invention upon invention inventions new to confirm the old: new Additions, and new Editions, and what not? Now the Reasons of these endless Mazes and pursuits, are many.  
God is the Boundary of all things; in him, Reas. 1 and no where else, the soul finds rest. There's light enough in him to fill the understanding: Goodness enough to satisfy the soul: Authority sufficient to command the conscience and the whole man.  
And, secondly, man hath no consistence of his own: that which is said of fluid things, That they cannot bond themselves, is true of Man.  
Again, he is too unruly to be held in by any but God; no mounds but God's mounds will hold them in.  
Add to this, that he is now made up of Ignorances', errors, lusts; and though truths and virtues have their bounds, yet these have none.  
Again, he is restless, as the needle jogged aside, till he faceth God: he finds all imperfect, that he deals in; and so must piece and patch up things as he can. He is made up of Busy principles, and the more busy because now distempered, and as it were feverish, and hence he runs like a Clock out of order; he is unwearyed in his own way and inventions, and is still adding, as in Mic. 6. Wherewithal shall we come before God? will rivers? will thousands serve the turn?  
Yet further, he is unsatisfied in all that he can do, like the swift dromedary, still traversing her ways, Jer. 2. 23. hurried up and down with guilt Cain- like, in the Land of Nod.  
Besides all this, when he is empty of God, Satan seizeth on him; acts him beyond himself; fills him with a spirit of fury, of giddiness, and all hellish lusts, fears, objections, scruples, and such like trash, which multiply like so much vermin.  
Use 1 
Admire and bewail this restlessness.  For Information; To what a pass man is now brought? he is blind, yet busy like the Frantic; than wisest when he is worst of all: he must now be no less than a God: he is able to make a God of his own, a worship of his own, a conscience of his own, a Bible of his own; weary of nothing but of dependence and confinement. Never was bird wearier of a Cage than he of God's mounds; than most impatient, when he is not left to himself. See it in all the passages of his life.  

1. In civil affairs.  First, In civil affairs; he must have no superior: A servant in one year grows weary of that yoke; Mary he must; he must be of himself, else no bargain. The little apprentice before he hath worn out half his time, must buy his time, set up of himself: and thus it is, for the most part, with all inferiors; they are weary of all Government, like Israel of old. God himself could not please them; they must have another King.  

2. In spiritual.  Secondly, in the spiritual regiment; where shall you found a man almost that will submit to any spiritual government? What should I speak of men's carriage towards their Pastors in that relation? they will not yield to God himself. For the purpose. God would stand alone, and be sole commander Saviour: Man would share with him. God would be the Only Lawgiver: Men would put in somewhat into his Laws. God would be Only worshipped: Men will not sit down by this, but they will have some hand in all his dispensations. We see this every day both in Doctrinals and Practicals. In the first; How do men sweated to divide with God? If he bring Grace, they'll bring william. If he offer a match with his Son, they'll bring some portion. Wither tend all the points of Popery, Arminians, Socinians, Anabaptists, but to this, To take us of (in part at lest) from a dependency? So in practicals, whether work or wages be considered, God would have us live by faith, that emptying grace; we are all for sense; he would have us be beholding to Christ for all; we will warm ourselves with our own sparks. He would have us stand to his allowance and maintenance, we will shark, and sift for ourselves, and fear that God will be to seek, if we did not help him out with our supplies. All this while, see what becomes of our wit, and how ill we provide for ourselves. First, we forsake the fountain, and our own mercies. Secondly, we embrace ling vanities. Thirdly, we throw ourselves into a world of perplexities: and lastly, pull upon ourselves that curse of curses, to be left to our own counsels and inventions.  
Use 2 
Double instruction to Parents for their children.  Of Instruction. Is man thus endless in his wander, when he is once left to himself. Than first, pity your children. They go astray from the womb, and the longer they go in their own ways, the more work, and misery do they created to themselves. You may think perhaps that wedlock will tame them, time and experience will teach them: but that's your error. The longer they live, the more inventive they will be etc. full of crotchets. Stop them betimes, and be as merciful to their souls, as you be to their bodies. If a limb be crooked, you will seek to straighten it, whilst it is tender. If a bone be broken, you will not say, Time will work it out: You'll rather say; Alas! the child will be a cripple all his days, if he be not timely looked to: Think the same for their souls; They are quite disjointed, and their faces look the wrong way, do your best to set them right: at lest bring them to God's bonesetters, who may restore them. Gal. 6. I.  
Secondly, yourselves; and the greatest mercy you can show to yourselves is, 
To Parents for themselver.  To go from yourselves to God again. If a man will be ruled by his own reason, by his own conscience, or rather fancy, he shall never have done; he will work himself out of his own Gears, run himself quite of his own legs. Therefore say with David, I hate all vain inventions. They are all vain, 
Psal. 119.113.  and I have chosen thy statutes, O Lord. The way is plain simple, even, if we would follow it, as God chalks it out; To us, (saith the Apostle, in matters of faith) there is but One God, one Lord, one Master, one Lawgiver, one faith, Once given to the Saints, 
Jud. 3●●.  once for all delivered in clearest Scriptures: Here stick, upon these plain principles, and decline inferences too fare fetched in point of practice, the directions are very clear. I writ unto you, saith John, that you sin not; we must plant that resolution in our hearts against all purposed sins; next, if we do sin besides purpose, make up the breach quickly. We have, saith he, an advocate with the Father. Go to him, follow his counsel, in recruiting ourselves: give glory to God in a way of Confession; give right to man in a way of Satisfaction; and than for the future, If ye know, saith he, that God is righteous, than know too, that every one that doth righteousness, and none other, is born of him, I John 2. ult. Here's a plain way; now make now bouts, nor strain wit to found evasions. In matters of Doctrine; strive not to bring opinions to our lusts, and make the Word speak what sin would have it: make not Scriptures servants to our interests. So in matters of life and conversation; hold to the rule, Sin not, saith John, Spare inventions.  
Object. True: sin not, unless necessity dispenseth; but God will have mercy, not sacrifice; I must not starve myself and my children. Sin not, true: if it be simply and intrinsically evil; but this that I do, is not sin in me, sin in this case. So in the case of repentance; nothing more plain. Repent, say the Prophets; Repent, saith Christ; Repent, say the Apostles. I acknowledge it, but what is it to repent? a man may be too leg all and slavish. I'll to Christ, and what needs more? Say, I have offended my neighbour. If Christforgive me, he must forgive me.  
Sol. Not, saith Christ, you must, to your offended brother too, 
Mat. 5.23, ●4.  else approach not my Altar. Here stay, hear Christ, not wit; that will have twenty Pleas, It was not wrong, It was but just, It is not against charity, Who can tell whether he be a Brother or no? or, whether in discretion this be the best way, all circumstances considered? So again: We must be righteous as he is righteous: We must do as we would be done by; that's the Royal Law: yield to this rule, which very Heathens have yielded to; and cast not a mist before thine own eyes; make not thyself believe, that thou wouldst be so used thyself, only because thou wouldst have a licence to abuse another.  
It were infinite to prosecute all particulars. Believe it; there will be no end of wander of fears, doubts, thoughts, till we come in to God. If a man will believe himself and give way to his own guides and principles, he will never be quiet: therefore give a flat denial to them all; by name,  
First, to self-reasonings. A man would run himself quite out of breath and become mad with reason, if he will exalt reason above God.  
Secondly, to unmortified lusts. They will hurry a man into all precipices.  
Thirdly, to a scrupulous conscience, which knows no end or mean, till it hath wrought out itself, and wearied the soul, as it befell a poor soul, whose name I conceal, who first made conscience (and that justly) of blessing food before received, and than yielding to some scruples came to this. If must bless God for every meal, why not than for every second course or dish coming to the Table: and if so why not than for every bit eaten, and every drop let down: and if I must do so in case of meats and drinks why not in all other things whatsoever, and thus that poor soul made life itself a burden.  
Fourthly, to man's example or authority, especially when it is countenanced with seeming sanctity. If a man make man his guide and his rule where shall he stay? or which man shall he follow? Rather follow true Guides: that is to say, Give up thyself to Christ with true light, I Pet. 2.25. next, make use of thy present light, whether of nature, or of Grace and next, shut not out any light offered, but receive all thankfully and humbly. Yet further: hold to the sure Rule of Scriptures, and there, first to the Fundamentals, to plain places, to the literal sense, where no incongruity will follow upon it: and for principles; make neither more nor lesser than the Word makes; only be true to such: and for inferences and deductions, though they cannot be simply ejected, yet take heed they be not too fare fetched, or too much strained.  
Use 3 
B●sse God who gives a stop to our wander.  Lastly, if the case be so with us, that the further we departed from God the worse we be, and the more we divide like a river, when further from the fountain, or like hail shot, the further it goeth, the more it scattereth: Than bless we God for calling us in, and giving a stop to these our wander.  
Herein he seals up a world of love; for first, when would we ever come in again of ourselves? verily, as a rebel once gone out, is so fare from returning, unless pardon and grace fetch him in, as that he runs further and further, strengthens himself in his wickedness, studies arguments to palliate his sin, and to maintain his cause against his Sovereign: so it is here; when would Adam, either father or son, have returned, unless God had laid hand on him? when would the lost groat or the lost sheep have found themselves, if God had not first found them? men may talk of works preparatory, of, I know not what, congruities, improvements of naturals, and such like wonders; but till God put forth his creating power, and hold forth his Golden Sceptre, a wolf will as soon turn sheep; a Black-more, fair; a devil a Saint; as sinful Adam a convert. And therefore for this mercy, bless God.  
Yet this is not all. What a mercy is this that God takes us of from our minting and coining new, that is, false money every day? our forge is ever going, and going the wrong way. We do not study to find out new truths, new duties for practice, nor new faults hypocrisies, backslidings, errors, for humiliation; but new opinions, forms, questions, ways tending to strife and contention, to profaneness, and looseness, so that Africa itself did not more abound with monsters, than we naturally do.  
Now herein God's goodness is to be admired, that whilst we are hatching one unhappy brood or other, he is contriving our return and safety, and in his time takes us of by degrees from these principles of ours, wit, fancy, deluded conscience, lust, sense, and the like; which are sufficient to trouble ourselves and all the world.  
And in the third place, What a mercy is this that he meets with this our wildness and mounds us in? how many banks, and rails hath he set about us? Magistrates, and heirs of restraint, (as they are termed) in the State. Pastors and Teachers in the Church. Parents and Masters in the family. Brethrens and helpers in a community. And above all, settled us upon two never failing foundations, Doctrinal, the Word truly translated, and sound expounded to us; and Personal, the Lord Christ, who is made our Guardian, our Guide, our Prophet, our surety; who is so faithful, that he will never fail us; so full, that in him our souls shall found ease and rest, and be secured from starting, if we will put ourselves under his yoke, Mat. 11.  
And now we are fallen upon the next estate of man, viz. his Restauration in the second Adam: and of this we shall say more, if God shall please to give health and opportunity. In the mean, we shall (if God enable) speak something in the general, leaving the particulars touching Christ's person, natures, offices to some other time, as we shall see cause and find leisure.  
An end of this Text in Eccles. 7. ult.   

SECTION VI Saints by Christ are in a very happy estate.  ROM. VIII. I. 
There is therefore now no condemnation to them which are in Christ Jesus, etc.—  
WE have looked upon man in a double estate: we have seen what he was in God's hand, what in his own. Now we are to inquire what he is in Christ's: These words will give us a general hint thereof. Where Three things must be done, (if we do well.) First, the order; Secondly, the meaning; Thirdly the use of the words must be found out. For the first, 
Order of the words.  they come in by way of Inference, that's confessed. But whence they are inferred, is the question.  

De s, great. etc. l. 5. c. 7.  Bellarmine, I remember, knits them to the 7th Chapter, especially to those words. [Not I, but sin, etc.] and his conceit is this. There the Apostle had proved lust, i e. residexcies and dregss of Original sin, to be no sin, and here he concludes, Therefore there is no matter of condemnation in Saints. But this cannot stand. For, first, the conclusion is too wide for the premises, if they were true; since other sins may damn, though Original sin did not. Secondly, the Premises and ground are not true. Paul doth not say, That concupiscence and the relics of original corruption are no sins; he saith the contrary, over and over in that Chapter, in so much as Arminius cannot believe, that what he saith, can agreed with a sanctified estate. As for that verse, [not I, etc.] the Apostle doth not dispute, whether there be sin or not in him, that he yields, but from what principle that sin comes; from a principle of flesh, not of grace. Let's set by this than. Ames knits these words to the fifth Chapter. Others to the seventh. Others, best of all, as I conceive, to the whole discourse foregoing. The Apostle having proved our Justification by grace, or faith, or Christ, which upon the matter come all to one, and taken of some objections, and absurdities in the 6th and 7th Chapters, which might at first sight seem thence to flow, he now like a good Artist sums up and infers the main conclusion; as if he had said. Now than since 'tis cleared that Christ is a ruits as well as Adam, and as full of life as he was of death, and puts forth this life effectually to free us from all manner of deaths, it hence follows, Therefore there is no condemnation to them that be in Christ. This the order and cobarence.  

Meaning of the words.  Now for the words, what's meant, in the first place, by condemnation? Here we divide again. The Popish sense is this, There is no matter condemnable, nothing worthy condemnation in Saints. This sense we cannot receive, for than it will follow that there is nothing worthy absolution and pardon in them: Than were they free from all sin, for sin, as sin, is deadly, c. 6. at lest free from all mortal sin, which the state and stoty of David, Solomon, Peter, and thousands more do sufficiently confute. This therefore must not be it, What than? The word imports a condemnatory sentence, as Mark 10.33. and elsewhere. There is none such abides the Saints, the law is discharged, and disarmed of its condemning power, as to Saints, they are removed from under it; the law borrows its condemning strength from sin, and that's taken of as to the guilt and power of it; as the Apostle after speaks. It is Christ, saith he, that justifies, who shall condemn? so than the believing Saints are passed from death, they come not into condemnation. Some objections are made by the Jesuits against this interpretation. But 'tis not worth while to devil long upon them.  
Object. First, This were to make the Apostle to speak absurdly. There is no condemnation, no hell to living Saints; who knows not this? whilst I see them upon earth, I am sure they are not actually condemned in hell.  
Sol. Answer, the Saints, (notwithstanding this Jeer,) found it work enough to believe that they are not under the condemnatory sentence of the Law: and he might, if he had pleased, see a wide difference betwixt Sentence and Execution.  
Object. I but, If Saints have sin, they must needs have guilt, and that merits damnation.  
Sol. It doth so; therefore are they freed in Christ, and of grace not of merit.  
Object. I, but sin, and guilt, and punishment cannot be severed.  
Sol. True, not for merit, yet they may in the execution; and if they be inseparable, why do they in their doctrine of human satisfaction sever them?  
Object. I, but shall we impute falsehood to God? will he say there is no sin in Saints, when there is?  
Sol. God doth not say there is no sin in them, no desert of death, that's their saying, God only saith, that for Christ's sake there is no execution or actual condemnation of them.  
Object. Why but than, what's the ground and reason that no condemnation passeth upon such, and of what extent and latitude is this proposition? reacheth it to all under the Gospel, since the covenant of Grace?  
Sol. To all in Christ, to all as are in him, as once they were in Adam; that is to say, to all that are branches of him, and members of that body whereof Christ is head, and a principle of life: For to be in Christ, (to touch that by the way) is not only to be united to Christ by knowledge, so that we be in the faith, and Christian Religion: but that we be incorporated into him, by faith and the spirit, united to him in love and life, so that we have our subsistence and dwelling in him, 1 John 3. ult. He that is thus in Christ is passed from death to life, he comes not under a sentence condemnatory, John 3.18. and 5.24. he shall sit on the bench in the day of Judgement not stand at the bar, there to be arraigned; but why all this, because they walk aster the spirit? So indeed our Country man Stapleton would have it, but that's against the whole discourse of the Apostle in the foregoing Chapters, & that were to confounded Law, and Gospel. The Text doth not say, there is no condemnation, because they walk after the spirit; he meddles not now in the conclusion with the causes of Justification, those he handles elsewhere, some before, some after, but now he is upon the subjects, and persons justified, and tells us in this place, not why they are justified, but who they be, and how qualisied; or if you will, the cause or ground of their freedom is upon this account, because they are one with Christ: the evidence and proof of this, because they live under a new guide or Law, walking not after the flesh, but the spirit. And thus for the words. Now the result hence is this. Doct 
Saints by Christ, are in a very happy estate.   
Saints in Christ are in a very happy estate and condition. That's our Point, Our renewed estate is as good in Christ, as it was bad in Adam. It is not for nothing, that Saint Paul makes this his highest ambition to be all in Christ, and nothing out of him, Phil. 3. 9, 10. or this to be the highest honour and commendation to be styled Saints in Christ, Phil. 1.1. Brethrens in Christ. Col. 1. Churches in Christ, in his first and second Epistle to the Thessalonians. This the highest dignity the best seniority; They were, saith Paul, before me in Christ, Rom. 16. 7. and 11. Our Saviour himself makes this the main of his Ministry. First, to call men to him; than, to persuade an abidance in him: and to this very end hath established an everlasting Ministry that thereby men might be called into the fellowship of Christ, 1 Cor. 1. 9 Nay, and into the Glory of Christ, and his most glorious privileges, 2 Thess. 2.14. Now that our condition is not more desperate out of Christ, than blessed in him, will further appear. If we consider this estate, either singly or in way of comparison. To begin with the latter. 
1. In comparison of others   
First, Adam's estate in innocency was (as we have heard) a very rich and glorious estate, he was heir of all the world, held all of God immediately, he was in the actual possession of all required Graces, and had in himself a power of perpetuating his estate in Fee simple upon himself and his for ever: a fair estate, but short of ours now. Adam had not the heir himself as we have, had not so near an union with God as we by Christ; he had a good Landlord, but not a Father by marriage; nor had he that security and warrantise, against all pretenders and claimers that we have: he held God by the hand, but God holds us. To say nothing of another life in heaven, which whether Adam heard of, is more than we can tell.  
Secondly, the holy Angels in heaven, are doubtless in a very good condition, their estate is free, glorious, sure, yet ours in Christ our head, exceeds theirs. They are servants; we are members, they are the friends of the bridegroom, we the bride, they have their personal glory and life, but we the same for substance with Christ's; Job. 17. They are near to Christ in place and employment, but not so near as we, who are flesh of his flesh, and bone of his bone.  
Thirdly, the Saints now in heaven. are in a blessed state, and for time have gotten the start of us; yet for the substance of the matter, we have as good, as sure an estate as themselves; the difference lies in this, they are seized of it in person and in part, we in our proxy and head Christ; there we also sit, Eph. 2. 
Eph. 2.6.  neither shall they be perfected till we come to them. Now than to close this comparative consideration, If our estate in many things exceeds Adams, in some things the Angels, if for the main we hold pace with the souls now in bliss, having the same both heir and inheritance, our estate is certainly good; Adams was good, the Angels better, he Saints best, and the Saints is ours or the substance of it.  

2. In a single consideration.  Secondly, This further appears if ●e surveyed the thing in itself, and ●ook upon it in the causes of it. Seondly, in the subjects, or possessors ●f it. Thirdly, in the privileges, and enefits of it.  

For the causes of it.  For the first, it is an estate of God's ●wn making. We are, saith the Apostle, of God in Christ, 1 Cor. 1.30, and for us is Christ, of God, made wisdom, righteousness, redemption all. It pleased God out of the richeses of Grace to take counsel with himself alone, how to make man, as happy, as man needed to be. And whereas before, though he had a vast estate yet was he wider than his estate, and thereupon stepped over his bounds he was pleased to resolve upon a● estate larger than man, even his own estate, Glory, Joy so fare as communicable, and enters him upon that even upon his Master's Joy, as it is in the Gospel; and Glory, as it is, 2 Thess. 
2. Thess 2.14.  2. And whereas man was not at first himself, but as they were once used to speak of such as were under Covert without head, God resolved now upon a head and Guardiar Christ, and the conclusion is, Christ should pay all and have all. Hereuppon the Father gives the Son, the So● gives himself to purchase an estate and to instate us in it. Now consder what price the Father set upon that his Son, the Son of his love, a thence infers the greatness of th● estate; for what loving Father wi● part, with the life shall I say? nay, with one limb of his child for a whole world? why, Saints in Christ have such an estate as God was content to redeem with the blood of his Son; a precious purchase, and therefore a precious state. Consider also Christ and his worth. He looks upon the estate, when it was to be purchased; and when the matter was propounded to him, and surveyed by him, he was willing to cell himself to his skin, to his soul to compass it: now certainly, that state must be very glorious that hath God for its founder, God for its purchaser, God for its price.  
For the subjects and heirs of this, 
For the possessors of it.  estate to speak them all in one, it is Christ mystical. First, Christ, the heir apparent of all, the King's eldest, the King's only son. Secondly, Christians, that is, the Church in one body, the King's only Daughter, upon whom this state is settled, by way of Jointure shall I say? or rather, Dowry: now when the King of Kings shall drive a match between his only son, who is heir of all, and his only daughter by adoption, (as the son by nature) as once he did between Adam and Eve, and settle both worlds upon them, as he did the first upon Adam, how can it be but that the estate will be very rich, and every way full? And that will appear yet further to you, if you consider the last things, viz. The privileges and properties thereof.  
First, it is a spiritual estare, it lies not here in the dirt, 
For the privileges.  as Adam's first estate did, it lies in light, Acts 26. it is undefiled, 
Acts 26.23.  as Peter speaks. And upon that account the more excellent, because it is so spiritual; 
● Pet. 1.4.  for, of things, spirituals in their natures, are best, as most nearly approaching the best of all.  
It is a free estate, a created senure whereto none can pretend, free from all encumbrances, all forfeitures, decays, impositions, endowed with all immunities: here is freedom from the Law, in its rigour, curse, irritation, sting; though it remain in its directive, and detective, and corrective use, yet its destructive power is taken away; there is no condemnation, saith the Text. Freedom from wrath, Satan, sting of conscience; in a word, from all bondage. We were indeed formerly in a state of vassalage, but the Son makes us free, John 8. 
Joh. 3.36.   
Thirdly, it is a full estate; in Christ we are complete, Col. 2. Yea, 
Col. 2.10.  with the Son God gives us all, 
Rom. 8.32.  Rom. 8. all things are ours, all persons ours, because Christ is ours, and Christ is Gods, 2 Cor. 3 ult.  
It is a firm estate. All is everlasting, unchangeable, unmovable, unfading: all heirs, Joint heirs, with Christ. If the state stand good to him, it will to us: We shall speed as he and the Father speed, Joh. 17. Now the Son abides for ever, and the Daughter abides for ever, the estate dies to neither, and neither to other. We are heirs as of the things promised, so of the promises themselves, Gal. 3. ult. estate, and writings are all made over to us: by Christ we have right to all; in and with Christ, we are in the possession of all, in his right, and in our name, livery and seisin are given and taken. Thus you see the state.  
Reas. Now if you ask me a reason, why God hath settled such an estate upon us, us beggars, us bankrupts, us traytrours? I can give you none other than what the Apostle hath given me, 2 Thess. 1. 
2 Thess. 1.12.  the motive is, mere grace in God through Christ; the end, that Christ may be glorified in us his body, and the fullness of him, who is the fullness of all, Eph. 1. ult. and to be admired by us to all eternity. Or, if you will have it in Christ's own words; 
Luke 12.32.  Is is the Father's pleasure to give this estate, which is sometimes called an Inheritance, sometimes a Kingdom, a glorious kingdom, an heavenly kingdom; God's kingdom; Christ's kingdom; The Saint's kingdom. We will say no more at present, though much more might be said tonching the excellency of this estate in the immunities and prerogatives thereof. We come to Application.  
Use 1 
To be happy, come to Christ.  For those who never yet closed with Christ, these must be exhorted, as they love themselves, to come to him. For Motives. Consider, First, the necessity of so doing, Not only in regard of his precept, Come to me, all ye that are heavy laden, etc. but in order to themselves; for, not Christ, no inheritance, Gal. 4.28. Without Christ no life. They die in their sins: he that hath, saith John, the Son he hath life only, he that hath not the Son, hath no life, 1 Joh. 5.12. He is the Ark, without which there is nothing but death; he is the City of refuge; you die, if you fly not thither. Adam leaves you under sin, sin calls for Justice, and Justice will pursue you to the Gates of that City. Other remedy there is none, the second Adam was only able to remove the hurtfulness of the first. There must be Adam for Adam, as there was serpent for serpent in the wilderness, covenant for covenant, grace for grace. I know some men talk of another passage discovered, and opened to heaven: But as Paul said in another case, though there be Gods many, and Lords many, yet to us there is but one: to us in the word; to us in this Hemisphere of the Gospel there is but one way made known, one Lord, one Jesus, one living way; and in this sense also living as well as in others, that it never dyeth or changeth. What secret ways the Lord is pleased to betake himself unto, we are not to inquire into; our rule of faith is not God's prerogative, but his will revealed in the word. Let us submit to this rule, and suffer ourselves to be convinced by the Gospel, that there is nothing but sin, and guilt, and death, and slavery, and hell, out of Christ, but he alone is our life, our way, our truth. If we come to him, he casts out no man; if we come not, we cast away ourselves.  
Consider the possibility of recovering ourselves, and our estate, if we come to him. Herein man in his lost estate is beyond Devils. Christ hath made him capable of Salvation. He came on purpose to recover him lost, to redeem him sold, and forfeited; and by the Gospel to bring again to light, what was banished and buried, to wit, life and immortality. That's his business, and hereunto he is all-sufficient, perfectly able, as the Apostle saith, 
Heb. 7.25.  to save to the world's end, all that come to him. There is no stay on his part, if any thing hinder, it is from us.  
Object. O, but we cannot come to him.  
Sol. When didst thou try? what means hast thou used? what prayers? or what pains hast thou been at? It is not want of Can, but want of Will, at lest it is a wilful imporency, as Christ lays the charge, You will not come to me, that you might have life, Joh. 5.40. You will not saith he, there's the misery; you will not come that you may have life, I offer life to your dead souls, you will not receive it.  
Object. I, but I have not the power of willing.  
Sol. Come to him that thou mayst receive this power, he is a quickening spirit to souls, as well as bodies; and if thou unite to him, he will as easily raise thy soul out of the grave of sin, Joh. 5.25. as he did the dead body, by the touch of the Prophet's bones.  
Quest. But how can I come to him?  
Answ. Come to his ordinances, attend his mouth, yield to convictions of the word, and in private propose good questions. This the woman of Samaria did, and this mayst thou too. And if thou wilt suffer thyself to be drawn thus by these cords of love, Christ will in no wise cast thee of. For all that the Father giveth me, shall come to me, saith Christ, Joh. 6.37. And for my part, I came to do my Father's will, v. 38. And my Father's will is this, that I should loose none, v. 39 but give life to all that so come, v. 40.  
Consider the certainty of speeding if we do come; the estate is already purchased and settled, writings sealed, and proclamation made to all; 
Ef. 55.1. Rev. 22.17.  Ho! every one that thirsteth come and drink sreely. It was Christ's very errand to bring us in again; he still employs his messengers, and invites us saying, Come, all things are prepared. He offers marriage with us upon easy terms; your foreskins will be dowry enough, as Saul said to his Son in law; therefore come and make no more doubts; I say to thee, as they said to the blind man, Be of good comfort, arise, he calleth thee. Cast away thy rags as he did, and speed as he did, who immediately received sight, Mark. 10.49. etc.  
Object. O but I fear he will not accept me. It is no small thing to be such a King's Son in law.  
Sol. Well, try as David did in his case, do as Abigail did with David himself, David woos her, she is sensible of her distance, and acknowledgeth her unworthiness, but yet she followed the call, accepted the motion, and it proved a match.  
Object. I, but there is one thing sticks with me, had I like interest in Christ, as I had in Adam, I could promise' to myself as much good from this Adam, as I have received hurt from the other. But now there lie shrewd blocks in my way, first, this doctrine of particular election doth much discourage me.  
Sol. And why so, I pray? Is it not more comfortable to hear, that some shall certainly be saved, than that it is uncertain, whether any at all shall be saved: for thus runs the doctrine, touching general redemption and general (if you will speak contradiction) election, viz. Notwithstanding Christ's death and price paid, salvation is suspended upon man's choice, and it is uncertain what choice he will make.  
Object. Object. Yea, but if we descend to particulars there is no particular word given out to me.  
Sol. Sol. Neither is there any particular bar or caveat put in against thee, be thou Jew or Gentile, Bond or Free, Traitor or Felon, all is one in this case. There is no exception lies against thy nation, thy condition, thy person in particular. And as to that particular of Election, thou mayst have far better assurance, that thou art elected, than that thou art not.  
Quest. What's to be done than?  
Answ. 1 First, be sure of this, that there is nothing but sin and death, nothing at all of life, or righteousness out of Christ. None in thy good meanings, none in thy good nature, none in the means and ordinances of Christ abstracted from his Spirit, therefore lay down all thine own, all natural righteousness, all legal, all personal, with all unrighteousness; so fare make use of the Law as to fire thee out of thyself, and all self-considences, and that done look up to Christ,  
In the second place, and close with his person, for so it must be in this marriage. 
Encouragement to match with Christ.  There must be person to person, not person only to the estate; and for thy further encouragement, take notice what the Gospel offers.  
First, for the person saving, It is the Lord our righteousness. The great redcemer, the mighty deliverer, who comes Authorised out of Zion to turn away ungodliness from Jacob, Rom. 11.26.  
Secondly, for the parties delivered, (for we say no more as yet of the deliverer) Jesus Christ his Message is to the poor, to the broken hearted, to the captives, to the blind, to the bruised, to the most lost men, and to the greatest of sinners, Luk. 4.18. So that if thou be lost enough, poor enough, bad enough, deep enough in hell, the Saviour is sent to thee.  
Thirdly, for the means where Christ offers himself, he comes clothed in an ordinance, in a promise, every promise is full of Christ, whole Christ, who is tendered to us in each Article, and Seal of the Covenant, and is indeed beforehand with us in Baptism, which at lest is as much as Judah's Ring and Staff, though no arguments of Thamar's goodness, yet evidences good against Judah.  
Fourthly, for the Terms, they are very free and gracious. First, let fall all other hopes, and cry with some Martyrs, None but Christ, 
J. Lambert.  no husband but Christ, no portion but Christ, none other Lawgiver, Prophet, King, but Christ alone. Secondly, receive as sole, so whole Christ, to all intents, and purposes of Salvation. Make him thy ruling Christ, as well as thy redeeming Christ; he becomes author of Salvation to them that obey him, Heb. 5.9. Give up thyself wholly to be ruled by him, take him for better and for worse, and the bargain is made. The estate passeth with the person, our broken estate sals to Christ, he stands engaged to all our debts, and his full estate becomes ours, all his privileges are made over to us, as were Adam's encumbrances. Now than sigh you are all for good estates, good tenors, clear titles, labour to be thus instated in Christ's estate, and say as she, Give me children or else I die, so Lord give me Christ or else I die: and as Abraham once, What doth all this avail me, if I have no heir of mine own? so think thou, what will all the richeses, and titles, Use 2 
Believers should keep close to Christ.  and accommodations in the world avail me, if I have never a Christ? and this the first use.  
For such as are already come home to Christ; Keep you well whilst you are well, we smart yet for our first fall, though through grace there is some remedy provided against that; but take heed of a second, if we fall from the second Adam, there's no more sacrifice, nor sacrisicer, no new word of Salvation, no new Christ; God hath said, and done all that he means to do in order to Salvation by his Son, Heb. 1.1. Hereupon it is, that our Saviour in the Gospel, and his Apostles in their Doctrines and Epistles, drive mainly at perseverance in the faith once given, and call thick upon us, for persisting therein, for standing fast, for standing out, for overcoming and continuing to the end, in this blessed estate of grace; wherein now we stand; and labour nothing more than to take us of, from all other Christ's, Gospels, Doctrines, ways, estates; it is the main drift of all or most of the Epistles. For well did they see that a continuance was as necessary as an entrance; they well knew our unsteadiness and fickleness, and how liquorish our nature is after novelties; nor were they ignorant of Satan's wiles, of perilous times to come, and therefore have they given us so frequent, and so loud warnings. Now beloved seeing you know these things beforehand, beware that you be not drawn away from your own steadfastness, 2 Pet. ult. Rather grow in grace, and in the knowledge of Christ, and herein be so much the more serious, by how much the more busy the tempter and his agents be. Let me tell you all the Doctrines of later Editions drive mostly at this, to wrist you from this estate in Christ, and to created and establish another title and tenure. Hence those new ways of happiness without Christ. Hence the revival of our cracked title in Adam, hence the denial of Christ's purchase, hence the addition of joint purchasers with him, hence the adding of more strings to our bow, and the superadding of our righteousness to Christ's ad corroborandum, yea and the depositing of all the evidences and assurances with ourselves. Look to your standing, and be true to your colours, Christ hath bought you to himself, and hath listed you into his service, betray not his right, who will never, never, never, as he saith Heb. 13. desert you, if you flinch not from him: you know in whom you have believed, continued in the faith of Jesus, as you have been taught the truth in him. Abide in the communion of Christ, in the grace of Christ, in the power of Christ, found all your hopes, joys, life, safety, and subsistence in him alone, fetch all your strength and life from him, nothing from any other, hold all of him, fly to no other title, ascribe all to him, and, in a word, own to him, and to him only, all wisdom, righteousness, sanctification, redemption, salvation: whole Christ, or no Christ.  
Use 3 
Get children into this good estate.  Having secured our own estate in Christ, let's cast (in the next place) for our friends, especially children. Worldly men, who see no higher than the earth, will travel with their children, whilst they labour under an evil estate world-ward. If a child be in depth or in prison, they will put under some rags, to pull out their Jeremy where he sticks. This is no more than they will do, nay, than we should all do, for an enemy; nay, 
Exod. 23.5.  for an enemy's beast, Exod. 23.5. Therefore as Saul bestirred himself for his countrymen, Moses for his, nay, David for his sheep, when invaded; so must we much more for children thus ingulphed, and the rather, because we have been instrumental in their misery. In the Law, the slave was to have his liberty for his eye spoilt: We have put out the eyes of children, and must endeavour in way of recompense their liberty; and as in case of Justice, there was heretofore allotted eye for eye, tooth for tooth, etc. So now in mercy and justice both, we must labour to restore to our undone children eye for eye, hand for hand, soul and body, for body and soul. But how can this be done? however it speed, this must be our endeavour, and rest we must not, till we have done our utmost to repair their estates. This is the common and constant care of all Parents, to see their children settled somewhere in some estate, and the quieter, and fuller it is, the more the heart of Parents is satisfied: now 'tis certain, that there is no comfortable, no secure estate, till they come to be stated in Christ.  
But they are so already, Christians they are so soon as Baptised. 
Obsject.   
Sol. Sol. Sacramentally they are so, and that should encourage us the more, because God is so fare beforehand with us and them: but we must not rest here; Outward Baptism, is no more than was outward Circumcision, which was nothing without the new creature; when Christ is form in thy children when thou seest in them, the eye of Christ, the mouth, and heart of Christ, Christ's Image drawn quite over them, than are they safe and thou happy; till than thy fears and cares, (if thou hast either, for their souls) are endless, and all thy pains and cost, are lost upon them, if they be lost. 
And how this may be done.  But still the question is, what can I do to bring in children:  
Quest. I cannot give grace?  
Sol. Sol. Do? do what is incumbent upon thee to do.  
First, bring them to Christ in the Ordinance of Baptism, there mourn for that cursed condition, which thou hast brought upon them: pray that God would baptise them with water and the Holy Ghost.  
Next, as they grow up, so teach them the use of Baptism, and the nature of that Covenant, whereof that is a seal.  
At all times set them good copies and examples, and let instruction and correction be duly applied; If thou place them abroad, have a care of settling them in good families, and under a good Ministry. This gives thee best hopes of Religions continuing in the family; And though possibly there may be an Esau amongst them, yet ordinarily some either in the first or next generation, prove good: however, this is the best service thou canst do to God the best thanks thou canst return to Christ, the best work thou cast perform to the Church and Ministry, the greatest mercy thou canst show to thy posterity, the wisest way thou canst take for thyself: so shalt thou engage their hearts more to thee, Mal. ult. so thou shalt more comfortably dye, when thou seest them thus placed with, and matched to, Christ. A poor man may possibly prefer his child by a good match, none like to this of marrying them to Christ. Sigh than a way not only of recovery but of preferment is found out, be not wanting to God, to Christ, to the Public, to yourselves here, to your posterity hereafter; if they may be happy, leave them not miserable; if they may be found in Christ, leave them not in Satan, in hell.  
Use 4 
Douple instruction.  If this state in Christ be so happy, when we are thus united to him by vocation, and hold communion with him through justification and sanctification, and receive perpetual influence and supportance from him, than infer hence two things.  
Beware how we slight so great a privilege in others; 
'Slight not so reat a privilege in others.  Is any a Saint and member in Christ? acknowledge Christ in him, receive him though in some things differing from us, and in many things inferior to us: have not the glorious faith of Christ in respect of persons. If Christ be not ashamed to call them Brethrens, Heb. 2. If God be not ashamed to call them children, Heb. 11.16. why should we be coy of their acquaintance? Think the same of every faithful Preacher. If Christ own him as his Ambassador, and gives him the title of the Glory of Christ, why should we slight any such, because of some differences or infirmities? I go further, If any Church or society of Christians be in Christ, why should not we look upon them as Paul did? Grace and peace, saith he, be unto the Churches at Thessalonica and elsewhere, which are in God the Father and in Christ the Saviour. Doubtless the Church of Thessalonica, and at Corinth had their blemishes, errors in some doctrinals, failings not a few in practicals, yet because they were Churches in Christ, the Apostle owns and honours them. The Churches of Galatia were much declined, yet Paul and the Brethrens with him, look upon them as Churches of Christ. The seven Churches of Asia wanted no faults, and those of no ordinary alloy, yet are they Golden Candlesticks in Christ's eye, and such as he conversed withal. And if so, why should we separate from them; or bring up an ill report of any of them?  
Quest. You will say happily that you meddle not with particular persons, you conceive hopefully of many that live amongst us: but the thing questioned is, about the state and constitution of our Churches, if that be Antichristian, what communion than with Christ?  
Sol. Brethrens, if there be any amongst you, who are indeed tender, and fearful in this case, I beseech you with all the mercy, mildness, and earnestness, that I can, to lay aside all prejudice, and seriously to consider these things. First, what a grievous thing it is to misname, or misvalue any estate in Christ. Secondly, whether you dare say, that none of our Churches, or of like community be in Christ. Study I beseech you, what states a Saint or Church in Christ, and what nullifies or forfeits that state. Try whether you cannot found some footsteps of Christ, some Seals of his Ministry amongst us, and if so, why may not that house and habitation please us that pleaseth him? why may not we devil, where Christ is pleased to devil? Object not, thousands of failings; the question is, whether we have a true being in Christ, and if he be amongst us as head, and root, why should not his be acknowledged members, and branches?  
But how can we partake with such, but we shall be partakers of their sins? Quest.  
Sol. How did Christ? he was daily in the Temple, and at Temple Services, amidst the Pharisees, and other Doctors, yet no way partaker of their errors and abuses: he inwardly distasted them, and outwardly discountenanced them; do thou the like, and than thy presence (being only Local, not Moral) doth not fetch thee within a guilt.  
Object. O but we have no power to censure and whip out offenders as Christ did.  
Sol. Consider first, whether any such power be due to us. Secondly, whether we may take it up of ourselves. Thirdly, whether the abuses are such, & so malignant, as that they will warrant a forsaking of the assemblies. So long as Christ is there, what fear of being member of that body, which hath Christ for its head?  
Quest. But the abuses are of so high a nature, as that there is no tolerating of them.  
Sol. Answ. That's an high charge: be sure of thy grounds, before thou layest such an aspersion upon a society which bears the face of a Church: in judging rashly thou mayst possibly sin against the generation of the righteous, therefore consult, and consider, and than give sentence; for clear it is, that as we must not partake in sin, nor join ourselves to Harlots, so neither must we be more strict, and severe than Christ himself: therefore drive things to an issue; this or that Church so called, either is, or is not in Christ. If not in Christ, we have nothing to say for it, out of Christ, there is nothing but death and darkness; If in Christ, 'tis true it may be, there may be just cause of mourning, great need of reforming, but when we have done all that l●es within our power and calling to do, whether than there be ground for a divorce and desertion, think thou of that: and think advisedly, jest thou condemn where Christ saith, there is no condemnation.  
Secondly, let not this consolation seem small to us, 
Comfort to them that are in. Christ  that we are taken into such an estate. Say, though poor as to the world, say, a scorn of men, a slave to men, be thy estate as bad as Malice can make it, or Fancy conceive it, yet if thou be in Christ, thou art in a blessed condition. Time will not now give, to spread before thee the particulars of this estate; how unworthy thou wast of it, how freely, and yet how dearly it cost thy Redeemer, what an infinite gulf and distance there is betwixt thy former, and this renewed estate; work these things upon thine own heart in private: say, once I was a slave, now free; once Satan's, now Gods; once an enemy, now a child; once a limb of Adam, worthy to be hanged up as a traitors quarters, now a piece of Christ; once cursed, now under blessing; once for hell, now an ●eire of heaven; once a damned creature, now there is no condemation; once death was terrible, the grave dreadful, but now in Christ, I am more than a Conqueror. To be under Christ, is a great privilege, he is the Tabernacle of many cover to shelter us, and our hiding place; but to be in him, to be made one spirit with him, 
And how this may be known.  is to be as high, and as safe as we can be, and therefore enjoy that privilege.  
Quest. I, but how shall I know, that I am in Christ?  
The Word tells thee, He that is in Christ is a new creature, 
Sol. 1.  old things are passed, the old man crucified, 
Cor. 5.17.  2 Cor. 5. the old husband buried, 
Rom. 7. ac● princip.  Rom. 7. old lusts mortified, the old world dead to us and we to it, 
Gal. 5.25.  Gal. 2. and 5. Chapters, and we redeemed from our old conversation, 1 Pet. 1.18. Our old guides and leaders cashiered, 1 Pet. 4.2. Eph. 2.2.—. Secondly, All things are become new, a new mind, a new understanding, a new heart, a new nature throughout, a new creation to all good works, Eph. 2.10. The Holy Ghost forms whole Christ in us, the mind of Christ, the heart of Christ the tongue of Christ, whole Christ; we are under a new guide, the Spirit of God, (here Rom. 8.2.) gives Laws, we are led by the Spirit, and walk in that Spirit, Gal. 5. 'Tis true, 
Gal 5.2 7.  the flesh sometimes transports, and commits a rape upon us, but the Spirit is the guide and guardian of choice— Thirdly, a new aim, and end in all, as Christ did not please himself, Rom. 15.3. but sought the public good, so is it with his members in their measure. Briefly, all is made new, new hopes, new joys, new fears, new delights, new desires, all new, all eyeing Christ.  
He that is in Christ, is a fruitful branch, 
Joh. 15.5.  Joh. 15. Christ hath no useless member, every one doth it's ' office, bears fruit, it's own fruit, in its own season, and bears all to Christ; found thyself thus renewed, thus pruned and made fruitful to an increase of fruitfulness, than we can tell thee that to thee there is no condemnation, no bondage, no curse, no hurt, no hell: nay, we can say more than so, than all persons are thine, all things thine, all times thine, all estates thine, because Christ is thine, 1 Cor. 3.22.  
Object. Object. But I have many objections against all this.  
Sol. Sol. Like enough so; the Apostle foresaw that, and hath prevented thee in this, and the foregoing Chapters: for instance; I am a child, sayest thou, of Adam's.  
Sol. Thou art so by nature, but by the grace of Adoption in Christ thou art a child of God.  
Object. Object. But I am a captive to sin.  
Sol. Sol. A captive of sin rather than to it: sin surpriseth thee, but fore against thy will: Thou criest for help, O wretched man! who will resove me?  
Object. Oh! but I have a world of sin.  
Sol. I, but there is no condemnation; that sin, saith Paul, is not thine, though in thee.  
Object. Oh! but I am compassed with mighty temptations, afflictions and the like.  
Sol. Yea, but all shall work for thy good in the close, and thou shalt found it so.  
Object. Oh! but I can do nothing well, not so much as pray, or beg for myself  
Sol. I, but the Spirit of Christ, helps our infirmities, and utters itself, when we cannot utter ourselves.  
Object. Oh! but I tremble at the accusations of Satan and conscience; at the thoughts of those terrible things to come, Death, Judgement, etc.  
Sol. 'Tis God, saith the Apostle, that justifieth, and who than shall condemn? it is Christ that appears for us, who dares appear against us? it is Christ that hath killed death, buried the grave, cowed Satan, overcome all, and who than shall stand up against us?  
Object. But how shall I be able to hold out, when the assay lants are so fierce, the defendant so weak, when there are such variety of changes to pass through?  
Sol. The Apostle hath said all, neither life, nor death, nor Angels, nor devils, nor persons, nor things present, or to come, nor height, nor depth, nor any creature one or other shall be ever able to separate us from God's love, which is in our Christ and Lord.  
FINIS.    

THE TABLE.  

B.  
BEllarmine confuted. p. 113   

C.  
A Sinful change in fallen man. p. 24. & seqq.  
The nature of this change. p. 27  
Extent and causes of it, p. 29. & seqq.  
Comfort amidst our great folly. p. 71  
Condemnation what it imports. p. 115  
To be in Christ, what? p. 117  
Saints in Christ, are in a happy estate. p. 118.  
wherein it consists. p. 119 & seqq.  
Come to Christ motives. p. 126. & seqq.  
Objections against it answered. p. 128  
What we must do to come to Christ. p. 132. & seqq,  
Keep close to Christ. p. 135  
Get your children into this happy estate. p. 137  
How this may be done. p. 139  
'Slight none that are in Christ. p. 141  
Comfort to those that are in Christ. p.  
How to know whether we be in Christ. p.  
Objections against it answered. p.   

D.  
Man's undoing from his non-dependence on God. 5 Reas. p. 76  
Three sorts of men not depending on God. p. 85  
When a man depends upon God. p. 92  
Observe the difference of man's estates. p. 34  
The steps of man's downfall, p. 80. the great evil of it. p. 83   

E.  
OBserve the difference of man's Estates. p. 34  
How some endeavour to confounded them. p. ibid. See first.   

F.  
BE humbled to consider, from whence we are fallen. p. 18  
Why God did not put us past danger of falling. p. 23.  
A sinful change in man fallen. p. 24.  
Time of man's fall. p. 25.  
Be humbled for our fall into sin. Reas. p. 37. & seqq.  
How to recover our fall. p. 45  
Be well grounded in the knowledge of our first estate. p. 10. Principles to be known concerning it. ibid. Answer to Socinian, and Popish cavile about it. p. 11. To the cavils of carnal men. p. 16.  
Be thank full for our first estate, and that which is left of it. p. 23   

G.  
GOd not the Author of sin. p. 59   

H.  
HAbitual corruption, the second part of the first sin. p. 41  
Saints in Christ happy. p. 118. comparatively. p. 119. positively wherein this happiness consists. p. 121 Reas. p. 125  
To be happy come to Christ, p. 126  
Be humbled to consider, whence you are fallen. p. 18  
Humiliation wherein it consists. p. 43  
Carry ourselves humbly. p 72   

I  
Justify God in all his ways. p. 15  
Inventions diversely translated. p. 96  
Inventions to be avoided, p. 107   

K.  
BE well grounded in the knowledge our first estate. p. 10.  
See first-estate.   

M.  
MAn at first an excellent creature, p. 2  
Man's several causes. p. 5.  
Man lose from God restless in his ways. p. 97  
The matter whereof he was made derogates not from his excellency. p. 9  
Gods mercy to be admired, who is yet ready to receive us. p. 68  
Gods mercy to man, who departed from him. 93.   

P.  
PIty our children. p. 103   

R.  
REpent, and let God be all again. p. 84  
Man once lose from God restless in his ways. p. 97. Reas. p. 100 Bewail this rest lesnesse, which discovers itself in all passages of our life. 101 pity it in our children. p. 103  
What return we should make to God. p. 70   

S.  
AGainst Separation. p. 142. & seqq Be humbled chief for the first sin, and why. p. 39  
The second part of the first sin. p. 41  
Man's sin from himself, p. 50. proved and objections answered. ib. & seqq.  
Charge sin on ourselves not others. p. 57  
God not the Father of sin. p. 59  
To remove sin, begin at ourselves. p. 63 What unregenerate men are to do, what regenerate. p 64.  
Answer to Socinian cavils. p. 11   

T.  
TIme of man's fall. p. 25.26   

W.  
Fellow God's Word, not our owninventions. p. 105.  
God's way plain and easy. p. ibid.  
God's mercy to stop our wander p. 109   
FINIS.   

Good Reader, be pleased to mend with thy pen, these few faults escaped in the ensuing discourse.  
PAge 14. l. 14. in the margin leave out Object. page 31. l. 5. r. accomplished, p. 37. l. 25. for lest r. lesse, p. 38. l. 14. deal we, p. 41. l. 2. in the margin, leave out why, p. 41. l. 1. at is, p. 43. for I r. yea, p. 61. put out not in the margin, p 82. l. 4. for than, r. them, p. 103. l. 13. r. shift, p. 105. l. 13. r. fetched. In p. 108. l. 22. for with. r. that, ibid. l. 25. put out and next, r. yea shut p. 109, l. 6. r. rejected. p. 110. l. 6. after what, leave out, p. 114. l. 22. for ruits, r. root, p. 116. l. 13. after and r. he that makes it might, ib. last line save one, r. a falsehood, p. 117. l. 7. in the margin, put question, p. 118. l. last, r. as our former estate was.