Several Sermons, Sermon 1 · Section 2
SECTION II. Sinfull 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 continue ſo? No, he was made good, but mutably good, and ſo of himſelf, he fell from God and himſelf; and ſo we paſſe to mans next eſtate, where we find the caſe is much altered with him.
He is not what he was, Doct. 2 A ſinfull change in nun as now fallen. 1 Time of this change.he was not what he is: but now there is a vaſt diſtance between himſelf and himſelf, betwixt this and that ſtate. This the Point, and this the word plainly proves, Rom. 3.10. &c. here are layd down two received truths. 1. There's no goodneſſe in any. 2. They are altogether naught; But was it ever thus? No, they have gone out of the way, ſaith the Apoſtle, they have corrupted themſelves, and that from their youth, Gen. 8.21. They erre, and that from the wombe, Pſal. 58.3. Yea, from their conception, Pſal. 51.5. This better appears, if we may compare eſtates paſt and preſent: 1. Man was good, Gen. 1. ult. now bad, Gen. 6.5. & 12. firſt he was ſtraight as 'tis here, now perverſe, Gen. 17.9. firſt he bare Gods Image, now mans, Gen. 5.3. firſt he was glorious, now filthy, Job 15.16. abominably filthy. And at this we can the leſſe marvell, ſince his beginning, he comes under different hands; At firſt he was onelyonly Gods workmanſhip, and then 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 thoſe Inventions which himſelf hath hatch'd and Satan fomented, and hereby wrought two miſchiefs at once. Firſt, he hath made an hand of all his holineſſe. Secondly, he hath made way to all evill, ſin, horrour, ſhame, confuſion, have ſeiſed upon all and rendered him moſt woefull, moſt hatefull; we need not more words to prove a change in him. Their dreams of old who fancied him to be bad from the beginning, either in whole or part, are not worth confutation, we have learned that the devils themſelves were once good, but they kept not their ſtation. Time will be better ſpent in ſearching into the Particulars of this change, as into the time when it was, the nature of it, the ſubject and extent of it, the cauſe of it, &c.
1. Time of this change.And firſt for the time; we conclude all in two propoſitions.
1. The firſt act of mans will after his creation, was not the firſt ſin and cauſe of this his change; we find Adam a while well employed, in receiving laws from his maker, in marking as it were, his cattle, in acting his calling, in accepting his Fathers choice of a wife, and thus far he was right. Nor are arguments of ſome Thomiſts againſt this, ſo cogent, that they need to ſtay us.
2. It's moſt reaſonable to think that he quickly fell, (though not ſo ſoon) from his happy eſtate, becauſe Satan was very ſubtill to take him at the advantage, before he was well ſetled, and experienced; and ſecondly, very active, fired with rage and envy. Becauſe he is ſaid to be a murderer from the beginning; or very near to it; which beginning muſt commence from man, not from himſelf. Adde hereunto, that he had not ſo eaſily prevailed, if man had been long rooted, and ſo better enabled to have made ſtronger reſiſtance; (for I make no doubt but Adam ſhould have growen and emproved himſelf by experience, as ſome wayes the ſecond Adam did) but he took his time, whileſt 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 adde 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 peremptory in things more diſputable and leſſe important.
For the ſecond,2. Nature of this change. 1. Negatively. the nature of this change. Thus we ſtate it. Firſt, the change was not in Eſſentials, for ſuch cannot be ſeparated from the thing, without its diſſolution: 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 errour of Illyricus, it were an errour ſufficiently groſs. We read, that God made ſubſtances, he made no ſins. Secondly, it was not in Supernaturals onelyonly, for naturals alſo are abated and eclipſed in him, neither was his Originall righteouſneſs altogether ſupernaturall at that time; we may call that (properly enough) naturall which is common to the whole ſpecies, to all mankind, and paſſeth along in a way of generation, though we cannot expreſſe how. But then the objection is, If righteouſneſſe be any way naturall, Object. then that ceaſing, man ſhould alſo ceaſe to be man.
Sol. The argument will not follow,Sol. becauſe naturals do admit of degrees: ſight is naturall, ſpeech naturall, &c. yet a blind or dumbe man, is yet a man; we may ſafely ſay, that righteouſneſſe was as naturall, as ſin is preternaturall: and we mean no more but that Juſtice was then as naturall, as now ſin is. Sin is either naturall or preternaturall, (if you will ſo call it:) we ſpeak of man in this caſe Morally not Phyſically conſidered, and heed not what Ariſtotle will call him, but what God ſaith of him. This for the negative.
Now poſitively,2. Poſitively. we ſay that this change is properly an alteration, conſiſting in Qualities and cetain reſpects. Whereas man held a double correſpondency with God, one Relative, as he ſtood in ſubjection to him, and a dependence upon him, as his maker, maſter, father, &c. Another Repreſentative, as he bare Gods Image, which he could not properly beare in a relation of Inferiority: he is now much varied and changed, in both theſe. Firſt, of a ſubject, he is become a rebell, of a ſon a traytour, of a friend an enemy, and ſtands now at defiance with God.
Secondly, whereas he earſt much favoured and reſembled God, now he is moſt removed from him, and oppoſite to him, of light he is become darkneſſe, as Paul expreſſeth it in the abſtract: Semblably, we may ſay of wiſdome he is become folly, of goodneſſe, in a ſenſe, ſin it ſelf, as the very Heathens uſe to expreſſe him. And here is the change, in a mans eſtate both perſonall and locall. Subjection is turned into Rebellion, Conformity into Difformity, and ſo into Deformity, and conſequently, his happineſſe into unhappineſſe it ſelf. Thus for the ſecond Queſtion. Followes the third touching the Subject and Extent of this change: and this we diſpatch in three words.
Firſt,3. Extent of this change. 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, all involved, and ſuffer this unhappy change.
The cauſe of this change.4. The cauſe of it. Firſt, we exclude 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 mans ſelf. To inlarge theſe a little.
Firſt, we exclude nor a divine concurrence; Gods decree, permiſſive (as ſome ſpeak) went upon it; and this, to ſay the leaſt, we muſt needs ſay, unleſſe we will ſay that God ſtood Neutrall in one of the higheſt works of providence, neither willing nor 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 mans ſelf, they have ſought out, ſo ſaith Salomon, ſo muſt we ſay. Though man would ſhift it from himſelf, and divide it betwixt God and Satan. But 'tis found upon him, and there we muſt leave it.
But how could this be (will ſome ſay) how could man ſo accompliſh it, Object. 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 prone to privations, ſuch as ſin is, then 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 things ſhould be againſt his will, and yet not altogether beſides it; and to bethink our ſelves how we may riſe, rather then how we did fall. It ſufficeth for the preſent, that we clear God as much as Papiſts or any others: at leaſt we deſire to do it; and if they can teach us how to ſpeak better, and more for the vindication of Gods holineſſe, we ſhall thank them, mean while we mean as well as they, and ſpeak as much for the vindication of Gods holineſſe as any Bellarmine, or Arminius of them all; we ſay, that God is no morall cauſe of ſin, and Phyſical cauſe he cannot be: ſin having only a cauſe deficient, but none efficient; we do not ſay that any precedent decree doth force the will or compell 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, who uſually is more modeſt): but this we do,Eſtius lib. 2. diſtinct. 21. Sect. 11. & diſtinct. 3. we ſet the ſaddle on the right horſe, and ſay as Salomon guides us, Man hath ſought out many inventions. Do you underſtand what I have ſaid, or ſhall I ſpeak it yet more plainly? we yeeld a concurrence of many agents in mans 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 leaſt ſhadow of ſin. Secondly, for Satan; we muſt not excuſe him whom God curſeth, he was certainly a morall cauſe of mans ſin, and did his utmoſt to perſwade.
Thirdly, for Mans ſelf; we muſt ſpeak Salomons language, who lays not the fault upon the devill, as no reaſon he ſhould: for a moral cauſe hath no influence, at leaſt no inforcing power upon the ſubject. Much leſſe doth he lay it upon God, who always ſeriouſly diſſwades from ſin, Phyſically infuſeth no ill, nor withholds requiſite ſtrength. 'Tis true, fleſh and blond will cavill and find this baſtard ſinne many fathers: but man is father and mother both, himſelf: ſo the Word ſpeaks it, and Adam with all his skill could not ſhift it off from himſelf, though never ſo willing. I ſay in this caſe, as one ſaid in another; In one and the ſame thing many cauſes may concurre, but not to the ſame end, nor in the ſame thing.
Now this makes firſt for our information. Ʋſe 1 Ever obſerve this diſtinction of a good and bad eſtate.God, you ſee here, teacheth us a double eſtate; learn we both: God ſets a bound and diſtinction: thus farre goes his work; here begins ours: Now we muſt keep aſunder what he ſo diſtinctly ſevered, the rather becauſe a confuſion here is in it ſelf moſt hurtfull, and by many moſt induſtriouſly endevoured: Oh how do wits ſweat to trouble theſe waters! to this end, that we ſhould not ſee our own faces, nor diſcern which is which. Hence thoſe uncouth concluſions in both eſtates. In the firſt, There is no ſuch thing as Original Righteouſnes, no ſuch Image of God as we fancy, ſay the Socinians; Next, there is ſuch a thing, ſay Papiſts, but it was not natural; it was to man but as cloathes and trappings to the body, as if man ſhould not have been born in this ſpirituall armour, as ſome ſpake of Giants for other armour; but come into the world as naked of Grace, as a horſe doth of a Saddle, &c. till God from without do furniſh him. And in the ſecond eſtate, how infinitly do men fumble? Firſt, Originall 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 onelyonly imputed: Nay, ſaith a third, it's more then imputed, but yet without the acceſſe of any poſitive malignity, 'tis a meer privation. Fourthly, that privation is rather penall then ſinfull; Fifthly, if ſinfull, yet not in all. Sixthly, if in all, yet is it the leaſt ſin, deſerving privation of joy and bliſſe onelyonly. Seventhly, in Saints it is gone, and ſo gone that we need not repent of it, nay, we ought not. In ſhort, ſet aſide ſome outward privileges and accoutrements, man is where he was, changed onelyonly in externals. Now what ſtronger proof of our declenſion? what a miſerable thing is man become! who rather then he will be beholding to God for his firſt ſetting up, or to Chriſt for his ſupplyed repaires and recruits; rather then he will acknowledge himſelf ſuch a fool, ſuch a beaſt to part with ſo faire an eſtate, cares not what he ſaith, or reports, as to Gods work or his own in either eſtate. Oh madneſs! were it not fit for us to ſay with Salomon, God made man upright, but man hath undone himſelf? Surely this were fit: but then thinks proud fleſh, what will become of free will? what of merit? what of fulfilling the Law? what of all fleſhly boaſting and excellency? were this granted, then muſt God be juſtified; then muſt man be abaſed. But rather then God ſhall goe away with all the credit, and man with all the ſhame, he will mingle heaven and earth, light and darkneſſe, and come to this, either hee was never good, and that reflects upon God; or elſe is good ſtill, and then mought Chriſt have ſaved a labour; at leaſt, much of his blond, if the Frier be right, who ſaith,Fevardent. that one ſcar of Chriſt could have redeemed all. Good my brethren, admit of light, of truths ſo fundamentall; know a change, acknowledge what it is, whence it is: It is from light to darkneſſe, from life to death, from wiſdome to folly, from heaven to hell, from God to Satan. It is an univerſall apoſtaſie, and it is from your ſelves, you were Adam, as the Text here tels you, legally, naturally conſidered, you can blame none but your ſelves, and none could change you, til your wils or minds did change. If as yet, you know not theſe things ſufficiently, ſuffer the word of inſtruction, ſubmit to Catechiſing, conferre with your teachers, peruſe the principles of your faith and religion, or, if already you doe know theſe things, freely acknowledge them, juſtifie wiſdome and truth to the face of errour, and to the teeth of pride.
In the ſecond place, Ʋſe 2 Be humbled mightily for this tall into ſin.let us ſet upon that hard (but ſeaſonable) work of humiliation. The poyſon of Adams firſt pride, nay of Satans, ſticks yet in our ſoules; and the truth is, had man the devils capacities, he would be as proud as the devill himſelf; and the leaſt cauſe, and the more ſin there is, the more proud ſtill. Sin is a leaven that heaves and ſwels him, and when hee is moſt ſinfull, then leaſt humble. And as it puts out his eyes, and hurts his underſtanding: ſo it corrupts his will. Of all things in this world, ſinfull man loves not to come down; he would ſtill be in credit with himſelf, however the world goes.Foure great cauſes tor deep humiliation. This being our nature, we muſt ſet more reſolutely againſt it; and know that no one work better becomes our condition then the work of humiliation; and therefore we muſt break through all impediments, and ſee what reaſon we have to pull down our ſelves.
Firſt, we, (onelyonly under painfull evills) we ought to ſtoop; but ſin is The evill, even the evill 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 ſinne 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 wickedneſſe.
Fourthly, all this ſprings from our ſelves; we ſpin all our poyſon out of our own bowels, Eſ. 59.4. We may pretend occaſions, inticements, 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 veine, begin where our ſin began, at and in our ſelves, at the heart, at the ſpirit.
More cauſe to be humbled for the firſt ſin, then all that follow.This muſt bee our courſe in all our actings and failings; chiefly for the firſt ſin; till a man comes to that, hee is never truly humbled. Other ſins are more private, partiall, and ſeem more pardonable, as iſſuing out of weakneſſe, or ignorance or (at the moſt) of a will ſurprized and captivated; Oh but the firſt ſinne which is known by the name of Originall ſin, was a ſtrange ſinne, whether the Subject, or Object, or Ingredients, or Conſequents be conſidered.
Firſt, for the Subject, it is the ſin of mankind, Why? 1.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 ingraven or impoſed, and of the whole Covenant, as Hoſea expreſſeth it.
Thirdly, for the Ingredients, it's every ſin virtually, and the death of every grace meritoriouſly.
Fourthly, for the Conſequences; it forfeits all goodneſſe, life, creation; and is an in-let to all miſery and confuſion. We have read of ſome who in their vaſt luxuriouſneſſe have caſt away whole Lordſhips,Cleopatra. Kingdomes at one throw, have drunk up thouſands at one draught:Nero. but theſe were toyes to Adams fact. His bloudineſſe was horrid, who wiſh'd all Rome one head, that ſo he might diſpatch it at one blow; But Adam paſſeth, who at one time and blow, beheaded all mankind, and ſlew at once all the ſoules and bodies that ever did, or ever ſhall deſcend of him.
Object. But you'l ſay, Object. What's this to us?
Sol. Wee are Adam. The ſin in ſpeech,Sol. is if a man may ſo ſpeak, ſpecificall. And 'tis but an idle queſtion amongſt ſome wanton School-men. Who ſinned moſt, Adam or Eve; and whether if Eve onelyonly 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. kind. God contracted with mankind, and mankind with God. Mankind made; mankind brake 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,Habituall corruption, the ſecond part of the firſt ſin. viz. Habituall corruption, which follows upon this unhappy act, and this is a Gulf fadomleſſe, 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 aire, the ſhips in the Sea, its height is above all heights; its depth, breadth, and length beyond 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 poyſon is in him ſtill; every man hath a heart of a God in him, and is his own God, whil'ſt he is in this eſtate, and at this paſſe he is, whilſt he is but naturall. 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 devill in and to himſelf; a devill to his brother, with that villain in Bodin, hee would kill both ſoul and body, and ſend all the world to hell. He is a devill towards God, and hates him infinitely. The difference between the devill and him, lies onelyonly in degrees and capacities; elſe there is nothing in us, in a morall ſenſe, but what the devill likes, nothing in the devill but what we do or would like, if God did not bound us, and tye 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 finde enough for our humbling upon record, I, and in the beſt Saints. A man would have been bound for Davids 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 wiſdome: but it is beyond all things elſe. Truths and virtues have their limits, may be defined, diſcerned, confined; whether an angell can ſay, how farre orginall ſin may bee extended in particulars, is more then I can tell. This I can tell, that we have cauſe to be humbled for this ſin whileſt we breath.
Queſt. But wherein ſtands this work of humiliation?place "marg" Queſt. Sol.
Sol. I will tell you in few. Firſt, in Conviction. Labour to be convinced, both by Law, and Goſpell, of theſe things.
Firſt, that thy ſin and corruption is unſpeakable, (as elſewhere I have ſhewed 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 ſinne.
Secondly, that this was Thine 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 adde Contrition: be aſhamed of thy ſelf, tremble, bluſh, mourn, and as James phraſeth it, foreign.be miſerable. Wee grieve, and afflict our ſelves for other mens 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 thy ſelf, whil'ſt thou haſt thus ungraciouſly riſen againſt thy God.
Thirdly, to Contrition adde 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 thy ſelf. Say, I am The devill to my ſelf, mine is the ſin, and the ſhame.
Fourthly, to all the reſt adde Submiſſion. Accept of the chaſtiſement of God, Lev. 26. Yeeld 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 beare the wrath of the Lord, becauſe I have ſinned againſt him, Mic. 7.9.
Since we have made a fooliſh bargain, Ʋſe 3 How we may undo this bad 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. Oh! Object. That I doubt is too goodto be true. I had rather then all the world it were to do again.
Sol. That indeed is impoſſible,Sol. it is too late to call back yeſterday; but not too late to improve our loſſes, and to ſalve all.
Queſt. Why, Queſt. what muſt I do?
Sol. I. Make thy ſelf ſenſible whence thou art fallen,Sol. and fare as the man doth, who hath undone himſelf, and beggard his by fooliſh bargaines: he lookes upon his wife, and then ſighs, lookes upon his boy and ſhakes his head, looks upon his Girle, the water ſtands in his eyes; in ſhort he is ready to tear himſelf forhis former folly. Do thou the ſame, do as the wife doth, who hath wilfully caſt away her ſelf, and loſt her friends for an unthrift, that uſeth her like a beaſt, ſhe could bite off her very fingers if that would untie the knot: mean while, ſhe repents with all the veines in her heart, ſo do thou. Thou haſt undone thy ſelf, thy wife, thy childe: matcht thy ſelf to a devill, without thy Fathers conſent, who wil uſe thee worſe then a drudge, then a dogge: mourn for this.
Secondly, make to thy father as the childe doth when hee knowes not what to do. Truth it is, thou haſt unchilded thy ſelf, 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 Gods children: he may lawfully diſſolve our covenants, which wee have no authority to make without his conſent: hee may lawfully forbid the banes, and ſue out our divorce betwixt us and Satan, annull that contract.
Object. But will he?
Sol. I tell thee a father will do much in ſuch a caſe, for a penitent childe, eſpecially when he finds fraud and malice both in the cheater. Therefore cry with David, Lord ſeek thy leſt 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 Kings 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. there is more grace and life in him, Rom. 5.10.then there can be loſſe 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 quickning 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 ſhooe was pluckt off: he will never loſe ſuch an opportunity of evidencing his grace and power: for here is a work fit onelyonly 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 beleeve him, and be ruled by him) in a better ſtate and tenure, then 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:John 8.36. If he the Son make thee free, thou are free indeed; If he the Son become thy ſurety. The firſt Adam, was not more able to deſtroy thee, then he is to reſtore and ſecure. There ſtay thy ſelf. And there's an end of this point.