themselves and kept all Truth off In the end he leaves them with a sharp nip But wisdom is justified of her Children viz. the Children of the Truth will justifie the Truth though against themselves and though all the world besides should reject it so that The Children of the Truth do in their hearts justifie and bear witnesse and clear the Word of Truth though it be to the condemning of themselves 1. Cor. 14. They fall down and say of a truth Christ is in this man so though the Law Rom. 7. condemned and killed Paul yet he justified it to be good holy just and spiritual but I am carnal So David Psal 51. That thou mayest be justified and clear c. So Abraham justified the promise which prevailed in him more than all reason to the contrary 1. For it leaves that impression in the heart which all the lyes and shapes of Satan cannot wipe out though they may cover and hide Yet this is more powerful in him than all 2. For this discovers the Intents of the heart and strikes the heart down whatever upheld it against which man is not able to stand but as the guilty fellon justifies the sentence of the Judge so he justifies the righteous sentence of the Truth 1. But we see that thousands which professe Christ yet justifieth not his Word Nay we judge the Word and are not judged by it We rule and comprehend the Word and are not comprehended and ruled by it We mince the Law and limite the promise and all to save our own skins because we would not be condemned by the Word 2. Yea such is this wise generation wherein we live that a man will now judge and limit God himself setting a Law to his Decree but he is justified to everie believing heart though reason not able to comprehend it Nay everie man labour to justifie himself rather than God and his Truth and everie thing on which man dependeth as 1. The worldling labours to justifie the world and the wayes thereof in his thoughts 2. Another justifies his own qualities of holinesse and righteousnesse 3. Another his knowledge and fleshly notions for they are the Children of these 4. Another labours to justifie the Truth by Arguments of Reason against others but not by faith against himself as a Malefactor justifieth the Law from his own guilt and not because he comprehendeth it 3. No surer sign of a true man than to justifie the truth for he sets to his seal That GOD is true when man even swears in his own heart to the truth of all the Word as that the Law is just he is guilty the promise is free for he is a sinner when the heart lyes bleeding under the power of the Word though he feel nothing but death in himself 4. But we see how we even deny the Word we professe we confesse that God will have mercy and preserve us and yet flie to the World and something else and that repentance and denying of our selves is the way to Heaven yet hope for it repent not at all The Pharisee desired him to eat with him He ever was to spy some advantage for further justifying of himself so that That under the profession of Love and Religion there lurks in most men base and filthy ends respects whereat they specially aim which poysons all proves their Love and Religion meerly nothing All the Pharisees guilty of this as Saul and Simon Mag us c. 1. For this is to frame Religion to serve our selves and not to serve God 2. This argues an unpurged heart which turns all meat to ill humours 3. Thus Religion is made a way to cover but not to crucifie the World and our fleshly Lusts Self-will 1. And this is plain in experience What is it that man doth in Religion but some base end is more powerful in him to produce it than the simple power of Christs love in him We run after the example of others for credit and approbation rather than out of simple love for our lost minds Others talk of Religion so must we that we may be known Others shew love so must we that we may be approved and nothing is said or done whereat we have not an end of our own We judge the Pharisees and justifie our selves and yet do the same thing 2. Hence we see what a vain and vile thing mans heart is that he meddles with nothing but he marâ—s it that though the thing be good and the word good yet in us it is ill 3 No simple and hearty Religion indeed but when man dwells in the simplicity of his own heart in the simple truth else like a huckster he makes Religion but as a Trade to gain by either from God or man Behold a woman which was a sinner both in the eye of the World and in her sell judged by both and condemned in her self So that None flies to Christ in deed and truth nor finds mercy with him but he that knows and feels himself dayly to be a sinner and through sin is a lost helplesse creature So the Prodigal and Publicane and Paul Rom. 7. O wretched man that I am c. and David Psal 51. 1. Joh. 1 If we say that we have no sin we deceive our selves 1. For then death and weaknesse wrath judgement lives in man presseth him down and forceth him to cry and to pray 2. For else man lyes covered from himself under some figleafe and so flies the judgement that he may preserve his fleshly life alive c. 3. This preserves humility and keeps down pride and prepares for mercy for to these only doth the Kingdom of God come Now this is not a seeing of this that action amiss but that he see and feel the Original fountain and guilt That though all actions were restrained yet he feels the Power and Inclination and sway of his mind against Gâ—d his Truth that though he be prevented by Gods Power and shall not taste of Judgement through grace yet he sees in himself such a power of corruption misguided passions that he cryes out for mercy daily so is faith daily preserved 1. But all men strive to appear both before God and themselves to be rich none would be found sinners Therefore when we have missed it in one action we mend it in the next that we may appear to be righteous As 1. The pure moral honesty among men though they have no great matters of Religion to boast of yet even that they offer to God as a Sacrifice for their sin 2. But the more devote men they think they have a heart full of good qualities and dispositions and so cloath themselves therewith for their repentance humility faith and love c. They look at as good qualities to cover sin withall but the only quality that Christ loves is when man comes a sinner to him 3. May others indeed have seen themselves
betterness than before that because of this good qualitie c. judgeth well which only shews the goodnesse of God to man and not of man towards God and so it is this proud opinion that maâ—s all 3. See what a proud thing man is that though a begger yet will needs be on horse-back Hast thou any thing that first thou hast not received it and then why boastest thou as though thou hadst not received it 2. Hast thou any thing properly thine or in thine own power but in the hand of another or canst thou stand one hour thereby 3. Dost thou not marr every thing that thou meddles withall as the Word Prayer c. though good yet in thee nought 4. Dost thou not dissemble with God thy self withall that when thou Professest to trust God and seek his glory dost thou not chiefly trust Wisdom Righteousnesse c. and seekest thy self when alace I all mans dayes are repenting dayes that the Kingdom of God may be daily built up in us 4. And the deceits of mans heart are endlesse For fâ—rst when he thinks best of himself then he is the worst 2. When it is the World indeed that gives all Life He hath a cunning shift so to carrie the matter that Christ shall bear the Name 3. And what ever is revealed and wrought by Christ himself in his man hath a cunning tricke to shape the like in conceit only the one hath them in his head and the other in his heart 5. It is not Christs Religion that puffs man up but that pulls down that Christ may Live in him 1. One sets up the World himself and casts Christ off 2. Another sets up Christ and casts himself down 6. So that truely to know our selves and not to be beguiled is a great mistery not deserved but by him that knows the secrets of the heart For with man he goes for current when God accounts abominable He would have known who and what this Woman had been Here together with his pride in regard of himself he goes a censuring of others even of Christ himself and he judged him because according unto their Tradition he did not cast her off Even indeed because he was merciful to poor sinners So that He that out of Ignorance hath a good opinion of himself hath never a good conceit but a hard sensuring of others and hath pity and compassion on none he that is not partaker of mercy never shews mercy to any but judgeth all even Christ himself Thus the Pharisees justified themselves and condemned all else not like the Publican Isa 65. Stand by I am holier than thou Col. 2. Touch not taste not c. And thus they accused Christ why eats your Master with Publicans therefore not a holy man The elder Brother of the Prodigal I have obeyed thy command but this my Brother hath wasted all with whoors and harlots 1. For pity and compassion to others ariseth even out of feeling and knowing of misery and weaknesse in our selves 2. Comparative righteousnesse is a great plea and argument to a rotten heart nay man never arrogates any things to himself but he judgeth hardly others Nor judgeth others but hath an approving of himself or else why judgest thou another when thou doest the same or a worse thing 3. For those men live by Sacrifice and not by mercy and therefore will have Sacrifice and not mercie for it But Christ will have Mercy and not Sacrifice Sinners not Righteous And this arised out of meer blindnesse in mans self which hath covered his filthinesse with fig-leaves and so tyes Religion to some certain qualities and actions which whoso wants he judgeth and sin in man and mercie in God which is the foundation of all he feels not 1. This shews there is more Pharisees than Publicans in the Church and more that live by sacrifice than by mercy when every one hath a stone to cast at another preying into everie failing judging out of their own rotten hearts that to be a fleshly libertie which flows out of meer love as here in Jesus Christ Nay this we all fall into in casting off or secretly judging every one that is not of the same way with us aggravating the fails and slips of others But I demand What seest thou amisse in them that is not in thee thou thinks Judas a traitor and art not thou the same how often hast thou sold and forsaken Christ for lesse and caused him to be reproached and slandered crucified even for the satisfying of some base lust but thou shalt see when thou feels either his free mercie or thy own misery that thou wilt judge none 2. Hence ariseth all Sects Contentions in the Church even because every one hath a good opinion of himself and judgeth all that are not like him Thus everie Sect condemns others But Christ came not to condemn the world but to save it 3. Nay And this corruption lives in us all how apt is man to forget himself and fall upon others not only to judge their way to be evil but their very estates with God If God bring us before his judgement seat who is able to abide 4. And thus we judge Christ and his Word and are not judged by it we frame it to our own mould are not framed by it as the Pharisees judged Christ prophane because he was not more severe against her would have had Christ to have been a man of wrath judgement and not a mediator for Sinners 5. But Christs Religion is a humble pitiful merciful Religion which indeed is the life of it For this man had Knowledge and also Righteousnesse but no mercy nor love which proved all to be nothing Then said Jesus unto him Simon Simon Here he first convinceth the secret hypocrisie of the Pharisee So that Though man walk unblemeably in the eyes of all and religiously and holily in his own eyes yet in the highest perfection of man God hath somewhat to say unto him As the young man Thou yet lakest one thing and to Saul What meaneth the bleating of the Sheep The Pharisees thought themselves safe but Christ had still somewhat to say 1. For the Word of Truth searcheth the secrets of the heart 2. God judgeth and condemns that which man approves Yea he will bring all to judgement conclude all under sin that no flesh may glory for all mouths must be stopped and none able to justifie himself 1. So that all our secret hidings and coâ—ers will not serve God hath still something to say to us though we strive to make all so sure that he might not accuse us yet all in vain for we know that when we have hardened our hearts in security yet God either by secret Testimonies of guilt or by his Word and Truth is still pulling by the slieve though we slip away yet he will discover at last Two things keeps all men out of Christ under a kind of
any will die yet he died for his enemies Object Buâ— all are sinners yet he came not for all Answ All are sinners but not sensible sinners iâ— themselves For there is that say They have no Sin anâ— justifie themselves before men and trust in themselves to bâ— righteous and that need no repentance These are the opinions and conceits of men and yeâ— no doubt but these confesse that they were sinners formally There are sinners in general but covered Theâ— are naked and bare sinners whose iniquity brings Deatâ— We confesse we are all mortal but we feel not thâ— pangs of death So of Sin For this sinfulnesse of man is not acknowledged oâ— this or that actual failing but a feeling of the Originaâ— spring though he be well guided and that mercie iâ— prepared yet this makes him no more holie But he seeâ— the Fountain of Pride and Lust burning within sâ— forceth to cry and pray and look for mercy in another 1. But all strives to appear righteous even before God so makes Christ void none would be found sinners but if they misse it in one action they will mend it iâ— another or the next that they may be righteous 1. The poor mindlesse honest man thinks he hatâ— somewhat to offer if but his honest meaning harmlesse course and diligent working he hopes this will bâ— one step 2. The devote Pharisee thinks all his own for his câ—â— diligence and good qualitie 3 Nay others think they were sinners but now thâ— are Righteous and Wise and so banish Christ and cast him off and Repentance Faith is stopt with them But know all this is but joyning circumcision with Christ for which he thinks Christ shall become more effectual as though he came to seek a Righteousnesse in man and not to bring a righteousnesse to man Nay but as it was sin by accident that brought Christ into the World at first Yea that he was counted the Master of Beelzebub and one that brought false doctrine so it the sense of Sin still that brings him to the heart of man 2. Hereby is the hope of poor man preserved that Christ came of the sinful Seed of men and for sinful man if he had come only of the Faithful and would have nothing to do with sinners then had we been lost But he is made a man like us with whom we may talk as one with another our Brother and friend Why then should the fearful conscience flie him and make him a judge who thinks O! If I were a little more Holie and lesse Sinful I could have hope Nay if thou were lesse Righteous in thy conceit and more sensibly sinful mercy were nearer 3 So that it is not properly sin that is the Rebellion of the heart against God and in-disposition to keep his Law that hinders Christ not because thou art a sinner in thy own eyes but righteous in thy own sight These are the enemies of Christ and of his Kingdom ever So that the Gospel of Christ never prospers but among sinful men you see Christ was born of them but man grows wise and when sin appears he fore-knows a Saviour and so heals the wound before it be made Abraham begat Isaac And so one in Christs Genealogie where note That as he was born of sinful men so there was a long tract of time after the Promise before he came even two and fortie Generations therein alluding to the two and fortie Stations of Israel in the wildernesse where they pitched their Tents and yet removed and all this time also the Church had great trouble Yea none without Abraham sore tempted Isaac also taken and denyed his Wife Jacob in servitude and persecuted by Esau The Judges and Kings alwayes in war The time of the Maccabees nothing but Blood-shed and then the vision ceased Yet even then when the Church seemed even wasted almost left looking The Sceptu being departed from Judah then Shiloh came But here was long time and much trouble so with man So that Man shall endure many wearie dayes and much trouble in the flesh before Christ be truely and indeed born in him or he live by and with Jesus Christ As in Israels stations they set down often and might not rest there but a new enemie assaults them Davids eyes failed for waiting for the promise O! When wilâ— thou comfort me why dost thou delayed thy Promise Paul desired to be dissolved but he must suffer terrours without and fightings within and through many afflictions we enter into life So did Christ our High-Priest He was consecrated through sufferings For he must suffer till his hour come even three and thirtie wearie years but overcame through suffering 1. For God hath all times in his own Power and Wisdom 2. Hereby he prepares the hearts of men to wait for grace 3. It is worth staying for having so sure a foundation laid That He that cometh will come and will notarrie even a most sure Word to be attended on 1. But we cry out with those Where is the Promise of his coming or with those Luke 12. We would know a sign of his coming or with the weak would foresee him coming with fleshly eyes If I knew that he wold come I could stay when his Word is gone out as firm as Mount Sion But by this knowing we would have a little ease or would know rather than believe nay know that yet thou must passe many a pinch fight with beasts at Ephâ—sus suffer shipwrack and sight with many a beastly lust one thief there was that leapt two and fortie degrees at one leap but look not thou for that but know that yet thou must be more vile Long wâ—â— the time and great was the trouble the Church suffered before they saw their Saviour So wait to the losse of all for the vision is for an appointed time but it shall come and not tarrie speak and not lie 2. Let none then look to obtain it by a fair easie smooth quiet life by flattering the World himself pleasing his appetite putting the evil day far off from him as we all do Nor to sleep to Heaven when first he begins to know a little of Christ or conform a little to his Word no we must passe from Abraham to Isaac so from Faith to suffering from believing to the Cross so to patience so to experience so to hope But be sure we begin with Abraham to live by the Promise and hold that ever fast and so Christ will come at last when 3. Thy Pride is destroyed thy Righteousnesse pulled down thy wisdom made foolishness and thou in thine own eyes be made the off-scouring of men and the outcast of the people when the World is become nothing and vanisht and thy securitie awakned Then in the fulnesse of time shall Christ come in his time not in thine Thy time is alwayes but his not yet come But he will come and swallow up death in victory and bind
then he was strong Great Knowledge devote Holinesse and high Thoughts chooke Faith only humilitie preserveth it The one lives by opinion as light as wind but the other by Faith and mercie he feels nothing but weaknesse and guilt 3. Well-worth weak and repenting hearts that weep with Peter We deny him often but repent seldom What ever knowledge or other thing they have yet if this be kept lively Faith shall not fail though it be seemingly lost and he turned his back and he sees no way to peace Yet wait a while and light will spring out of darknesse and well-worth Crosse that preserves Repentance in man when he sees his own beastly guilt how he hath forsaken God and run from him and sees how all fails then he returns So it is hard to preserve Faith lively in prosperitie It is a great point of simplicitie to enjoy all gifts and yet look at none We see then whereby man is preserved in all straits viz a praying and believing heart all else vanish 4. But praying dayes are gone We have wept but now rejoyce We were weak but now strong in our selves Strengthen thy Brethren Pitie not me nor weep for me but weep for thy self and pitie thy Brâ—thren So that As the life of Faith is in Christ only see the practice of Faith is in love to the Brethren David Psal 16. My goodness is nothing unto thee but to the Saints that are in the Earth Thus all rules of practice after Faith that are stablished by Paul are such like as help the weak admonish the un-ruly c. and Christ left this his last Law Love one another and Faith works by love This was Christs practice all his dayes in doing good this is a free disposition of a Redeemed Spirit the flesh seeks its own but love doth not 1. Thus is the Fathers Love spread abroad and the Truth of the Gospel and the Church increased and herein is the Communion of Saints 1. But we all walk in the thearick knowledge of Faith and Christ and nourish our thoughts therein but we foresake the practice of Faith for self-Love and Pride hath drowned all hearty Religion Do we help the poor and relieve them nay we spoil them do we bear with the Weak nay we judge them do we cover the sins of others nay we spread them Do we love our Enemies nay We hate them 2. I wish we had lesse Knowledge so we had more Faith and Love Is it not a shame to see how Drunkards are linkt together and every Sect as one man yet we that professe to believe in Christ lead everie man to his own gain So we thrive we care not who losse who grieves and bears the burden of others I will go with thee though all forsake thee Pride of heart and over-weaning conceit of our own power because of some singular gift above others is the readie way to fall before all so it s in the Jews Pharaoh Nebuchadnezzar Lucifer So that There is a presumptuous and proud carlesse confidence from the arm of flesh which goes under the name of Faith and lifts man up in securitie a while but will fail in the end Thus David Psal 30. And his numbering the people SERMON XV. Dan. 3.16.19 Then Shedrach Meshach and Abednegâ— answered and said to the King O Nebuchadnezzar we are not careful to answer thee in this matter IN the former Chapter Daniel had interpreted the Kings Dream concerning the Image of Gold Silver Brasse Iron and Clay and the destruction of several Monarchies by the Stone hewed out of the Mountain without hands that is to say The power of Christ whose Kingdom should overcome all the rest and be everlasting never to be destroyed by which the King was convinced to acknowledge the great Power and Wisdom of the God of Daniel and sell into admiration but understood not the Mysterie of Christ therein nor the downfal of his Kingdom therefore presently returns to his old Idolatrie So that The Word of God from God and the great work of his power doth for the present put man to silence and convinceth him yet where the heart remains hardened and that the mysterie of Christ is hid from man he soon returns to his old vanitie and Idolatrie of his own heart Thus they are often convinced by the great Works of God Psal 16. Yet forgot how they were brought out of Egypt and walked not in the Covenant but returned tâ— their Lusts And the Pharisees in Christs time often put to silence but soon grew wise again to maintain there own Kingdom Yea how manie of his followers who saw his greaâ— Workes and confessed never man spake like him or did the like spake with such power and assurance and yet forsooke him see the stony ground and those of Judea 1. For ease and peace and prosperitie being offered and a man lothe to live without them they choak the VVord 2. The Knowledge of the Gospel without the power of Christ and his death hardens above all none such enemies to the simplicitie thereof 3. For if the Truth and Power of God be revealed yet if God keep not the Promise of Repentance by the Crosse so bring man under the power of that Word he soon starts up and becomes Wise and Righteous in himself not in Christ in the flesh not in Faith 4. Though for the present it dash man and convince him that he confesseth and sweareth that it is the truth yet when it both crosseth his present ease and libertie brings no life but death for the present he grows wearie unlesse the great power and love of God pursue his Soul by his Word and Crosse Hence comes so much back-sliding in the church that men admire the great Power of God yet not living in Repentance under the Crosse Every thing starts up and so they turn to the old way or a new device of their own but do not believe the down-fal of their Kingdom for the present For most men when they have talked and shewed abroad their Wisdom Righteousnesse and increased their Glorie they are the old men again The World is welcome and sweet Sin as light themselves at ease secure as they had never known such a thing 1. And yet they know their ease and securitie ariseth not out of simple confidence of Faith but hardnesse of heart and clothed under a vail of Religion 2. So it is a fearful thing to grow hardened after truth revealed that man joyn hands with the World that sin become lesse sinful in conceit This is a meer securitie and not Faith for if a man flie off and that the Word cease to judge man arraigned at Gods judgement seat For Christ hath two judgements in mans heart viz Judgement and Mercie so it is said Man must give an account of what he hath done Yea of every â—dle Word which is true in mans heart for they are judged and man tormented untill he apply to
Spirit of our mind renews Which to Samaria was so joyful newes New wine first Love the Christians sweet beginnings Fine gold rich pearls the godly Merchant winnings Christs yoke made easie by the spirits oyls The Joy of Harvest or dividing spoils Not that I then did or do look to find Some strange Religion of another kind Then that wherein I ever have been trained Since first I from my mothers breast was wayned For so to do as I consider well Were tâ— make sure work soon to get to Hell But even the same say I that hath been taught Since God his Gospel into England brought Gods very Truth which that it doth not fit All ears and seasons man is faulty yet But to be short then was the time alass I can but only say That then it was I was I say more sensible of sin And of the danger it had brought me in But shall I now begin God's love to storie To me his wretch and is it for his glorie Especially If I shall there withall Shew how his favours on a dung-hill fall For though Sun-beams do draw from flowrie brinks Sweet smell yet carrion send forth filthy stinks Lord I confesse much sowen small increase found Of fruitful crop within my barren ground O let my soul ne're draw this curse upon her Thou can'st not bless her but with taint of honor 'T is only thou wâ—o can'st an answer yield Whether I Dung-hill be or fruitful field But if at all thou ought in me hast sowen Bring to perfection that which is thine own And leave me not as sin gives cause to doubt Among these Virgins who shall stand without Nor what I have from me in Judgement take But me a harvest for thy mercies sake I will say on then what my Conscience tells me And clear the truth since thus the case compels me The Good I did I say seem'd then more slender The ill more vile my Conscience much more tender Then now it is as having felt the smart Of God's great judgements with a troubled heart Gods Sp'rit what say I who now scarcely know If e're I â—elt it truely yea or no God's Sp'rit I say for so as then I thought Had to my Soul such happy tydings brought Of Gods great mercy in delivering me Who had so long try'd the forbidden Tree And thereby plundge me in such deadly danger As to Gods Cov'nant almost made me stranger That then me thought I felt his love more free Then I before could it conceive to be His love more free I say my self more vile Then er'e before unless I me beguile Then say I what Not liberty to sin Because of freedom God hath set us in So that one may whoredom and these commit And not withstanding not offend in it Nor that the Spirit so renewes the will As quite excludes all motions unto ill O Blasphemie dute any brag of ground Wherein there may such cark oâ— grace be found Nor of Gods presence knew I ere such sense As drives from his all sin and doubting thence So that one would not thereof be beriven No not to change it for the joyes of Heaven Nor that the Spirit doth without the Word Unto our Souls sufficient light afford Nor that one may adventure on a sin Because God will be glorified therein But this I saw that there 's a rest of faith Which sets Believers free from hell and death That out of us our health and life is wrought That out of us the same is to be sought That Gods elect even from their second birth Unto their death are strangers on the earth That precious liberty they thereby win How sweet a thing it is to master sin How this new Law doth set Believers free How Christ his yoke is perfect libertie How this can be that men can part from ill When dangerlesse they may do what they will That God sometimes his presence so reveals That for the time both sin and sorrow vails How such shall think that while be 't short or long They nev'r shall move their hiâ—l is made so strong That more one doth from this degeneraâ—e The more he falls to pride or worse estate How God doth draw by his sweet cords of love Souls here below to live with him above Who whilâ—s they see Gods will is so o strange Their present bless for greater would not change Not but that they full freedom would require But thus to Gods will linkt is their desire Whaâ— power with God this law of love doth give How in his Members Christ is said to live How grace doth with a Metamorphose strange Deep threatnings into exhortations change That th' World Flesh Sin yea Satan and the rest Are for Gods Children sorc't to worke the best So God for his good out of ill doth draw What 's life to God what 's death unto the Law How first the Law doth Man in bondage bring How Christ his death hath tane away the sting But now of late as I must needs confesse To Gods great glory and my shame no lesse I have been through the Tempters subtiltie Tost with temptations of inconstancie Not in respect of our Religions ground I ever doubted to be safe and sound But in regard of some particulars About the which have been so many jars As whether there be any living wight Who like to Gideon walking in his might Doth sin down right like Midian's host destroy Whose heart God fills with such continual joy In his great love such strength against their sin That faith in them hath long unshaken been In which his love their souls are so set free As they therein can walk at liberty Such as that sin can neither break their peace Nor upright walking confidence increase This hight of Grace do so exceed my skill I needs must say that title it who will For mine own part I utterly disclaim it I mean the having not the will to gain it No not the will to gain it so I say Wherein I trust I go not far astray For sure I am if faith were firâ—ly â—here It Lyon like the liâ—bs of sin would â—ear More faith more love the surer is the knot Yea such a one as sin dissolveth not But rather shrinks to nearly to apâ—roach The Mint of faith its copper c yn to broach Or if it do it s but as though a rush Gainst shining shields his pricks should proudly push But wo is me how should I frame my tongue That some men here should not conceive me wrong I do not I broach newes of such a state Where blocks of sin ly not in graces gate But that his heart 's more safe that 's better guarded That fortress surer which is strongly warded Faith is a fortress Love lyes strong within To keep the hold lest Foes should enter in When Gods bright cloud his Temple doth fulfil Lesse room I trow remains therein for ill The Bridegrooms presence whiles the same doth last Workes joy and chear
all even in my very heart Set prejudice aside to take one part And verily believing to be true The Devil himself and all his damned crew Shall ne're if kindness re united were The limbs thereof again in sunder tear But Lord it may be thou who knows th' event Will worke by some more gracious instrument So be it then to t' honour of thy Name By whomsoe're I 'le glory in the same For this shall vex or little trouble me So some effect it whether I or he But that in strife 'twixt Father and the Mother Cherish the one and I offend the other Whereof there is no cause for ought I know Save that some good men understand it so Mean while for Sion sake as said before I 'le make request till I can speak no more And would rejoyce could I but rubish bear The walls thereof a litle to up-rear Although to me so clog'd with sin and pelf It may be said Physician heal thy self Yet I 'le wish well be it so as it may By Gods good grace unto my dying-day And who can lesse do that was never stil'd And hopes he is the Churches lawful child Which name suppose I still deserve among Such other Children as to her belong Yet Lord I trust not banished by thee Her rods not Serpents but chastisements be Which while they threat let me at any hands Not spare but search well how the matter stands Within my self for many sins I have Which I confesse for heavie blows might crave Yet God forbid where conscience sets me free Her deadly blows I should apply to me What hath been said I know both where and when I take not t' out as meant to other men Knowing no cause in me nor him that spake it I should meer bastard be or be so take it But say he meant me as I said before Let me not spurn but search my self the more Which howsoever meant delivered so Few else save enemies do undergo Yea enemies of such transcendent pitch As never after other are so rich Which to point out in our new Churches state I dar not medle with at any rate For ought I in my self can see or may Full easily stink back and fall away But what good works thou once in me hast wrought Lord I have hope shall never come to nought Not through my strength but for because that he Is still the same that hath redeemed me But to conclude I wish the Churches peace That all heart-rysings not of God may cease That no grudge may be smothered in suspence But set at one by friendly conference That those who Christian liberty doth teach Be not accus'd they carnal freedom preach That men be warie freedom to apply Where is more need to teach the contrary That those who seek men to good works to draw Be not condemn'd as Preachers of the Law No though they teach it as the Law indeed Because most hearers do such teaching need That though some tearm them so none storm nor wonder More then if men should call them Sons of Thunder The Law and Gospel rules works be prest As shall appear to Christian wisdom best That each one therein labour to be plain That speeches still in the best sense be tane That all the members of one body may Hold truth in love cast prejudice away That each ' mongst others may their gifts dispence That each with other lovingly converse That none from Gods Church excluded be But such as is indeed an enemie That odd conceits of every idle head Be not upon the guiltlesse parties laid That all good means be us'd to satisfie Gods Church where but the least suspition lye Hearers while Preachers have the word in hand Apply themselves rightly to understand That Teachers still in every thing they say Make it as plain to hearers as they may That Brethren may not so each other hate But warn and war'nd be of their wretched state In brief that each to other say and do As he desireth to be done unto And he that is the very God of peace Shall make love grow and all contentions cease If any think too far at once I leap Himself is free to do as much as cheap By ROGER BRIERLY sometimes Minister at Grindletion Chappel in Craven THE LORDS REPLY IS this thy state and dost thou now confesse That lost thou art and dead in sinfulnesse Hath Death now ceas'd upon thy buildings great Thy righteousness and all thy high conceat Is sin and death thy portion now and can Thou not lay th'blame on any other man And is that witness now within thy mind That die thou must unlesse thou mercy finde And art thou now that sinful man alone To free and save thee is there now not one And art thow now like to the Prodigal That goodnesse in thee there is none at all And art thou now that Publican so poor That thou hast nothing laid up in that store To boast and brag as did that Pharisee But lyes along in doleful miserie And is thy heart within the inward ground Truly in want and in deep sorrow found And doth thy cries therefrom to me arise Am I that only one whereto thine eyes Are firmly set so that from me alone Thou looks for life or else thou looks for none And wilt thou here thy self fit all alone To wash my feet with tears with sigh and groan Hath all things else denyed thy woful crie And is there none that doth thy tears espy Is all things in thee now come to an end That thou to me this woeful cry doth send THE SOULS ANSWER YEa Lord thy Word by which thou named art Hath sound me out and made my soul to smart So mighty is thy Word and prevalent Who can withstand it makes my heart to rent For under it I judged stand therefore To thee I 'le cry for I am low and poor And I have none but thee alone and I To thee will cry to heal my maladie Here will I stay thy word hath slain my heart And here I 'le lye until thou heal my smart Thy only hand O Lord that hath me slain Can raise me up and heal my wound again My breach is great my load I cannot bear My sins are great my sorrow is my chear In sad laments My cry is still to thee That thou would mercy shew and pity me Thy mercy Lord which in thy bosom lyes To that I cry to heal my maladies THE LORDS REPLY IS this thy voyce and are thy cryes so strong And wilt thou lye before me all along As though with violeâ—ce in sunder thou Would break the heavens that mercy to thee now May speak to thee and from thine eyes dispell That mistie cloud which is thy present hell Is this the thing that thou woulds have tell me And hide it not for I assure it thee If sin be sin and thou a sinner be And so remains condemned for to dye And is there none of all
iâ— sent into the World to reveal it to man We know not the mind of God but we have the mind of Christ 2. All other handles the Word deceitfully and is nothing but the teaching of the Serpent to draw man from God 3. He hath gone the way himself others have but seen it in a map 1. But there are manie false Teachers and Preachers in the World As Satan preacheth liberty unto sin the World riches and careing and fleshlie pleasures But these are not the Doctrine of the Christ 2. Others will be wise in heavenlie doctrine by fleshlie wisdom and so think by art and learning to compasse it and so transcend above Christ and lyes not low with him 3. Others teach Christ to be a Law-giver and so frame a righteousnesse in seeming obedience but knows not the power of his death and life 1. As the drunkard to wallow in pleasure and live like a beast at the stale didst thou learn this at Christ 2. The wordling carking caring gathering didst thou learn that at Christ who had not his kingdom here 3. The proud vain glorious that looks for respect did Christ teach thee that Who pulls down every high thought 4. The malicious striving contentious man did Christ so Nay the Doctrine of Christ was 1. To pull down man and lay him low and exalt God and the power of his truth 2. To Crosse the World and stablish Faith 3. To kill the Flesh and stablish patience to destroy Lust and stablish Love But we like noâ— this doctrine it gives no liberty to the Flesh hereby all false doctrine is detected For I am meek and lowly in heart so should you be So that Lowelie meek-minded men who are humbled in themselves and daily judge their own unworthinesse shall enjoy most rest unto their Souls Christ reviled not again Mat. 5. Blessed are the meekâ— And a meek and quiet Spirit is much set by He that humbles himself shall be exalted the whole Gospel runâ— on this string 1. For they are fitted to bear all estates 2. Nothing vexeth man but Pride and unquietnesse of his own mind when he looks for this and that and strives cares and frets and no rest 3. He lives by meer mercie having no good thought of himself 1. This is not a softnesse of nature fretting within 2. Nor a Pharisaical hanging down the head like a bul-rush as Isa 6.8 3. Nor a lurking like a dog under a cudgile But a true understanding of himself and his own vilenesse which brings down pride judgeth himself justifie others applyant mind readie to suffer all and passe by them SERMON IV. Luke 2.8 9 10. And there were in the same countrey shepherds abiding in the field and watching their flocks by night And the Angel of the Lord came upon them and the glory of the Lord shone about them and they were sore afraid c. IN the former verses hath been laid down the birth of Christ and the manner thereof According to the prophesies gone of him before Here is laid down the manifestation hereof to the world It was the greatest message that ever was brought into the World and the most unliklie to be believed by the World That a poor infant born of poor Parents so disrespected in the World that they could not be admitted to come into the Inne but born in a stable and laid in a manger wrapped in a few cloaths And this now revealed to the poor shepherds in the fields and by them reported to the men of Bethlem When the Church being then in trouble and bondage looked for some great and glorious Messiah to come with great pompe and power to work deliverance for them and this must be the man raised up by the power of God to be the light of the Gentiles and the glorie of Israel We celebrate this Feast in remembrance of this great Savior and worker of deliverance Like that of Purim in Esther But we consecrate it to Bacchus not to Christ in Rioting and Drunkennesse in Chambring Wantonnesse c. And not in povertie of Spirit and humility with Christ but in pride and fullnesse of the World Our joy is not in communion with Christ in his birth and death but in liberty to the Flesh forgetting of all O if Christ should come as he will come and find us thus One swilling and drinking another carding and dicing another whoring And all under pretence of love to him Would he take it well O no! Christ was born in a time and manner little looked for by the World and yet in a time of great need For the Church was now grown to a low ebb From Ezraâ—s Nehemiahs time after the second Temple and one during the time of the Maccabees They suffered great persecution darknesse as Heb. 11. For now they had no more Prophesies but a very vaiting on the word of Promises Yea now according to Jacobs Prophesie the Scepter was departed from Judah and they Tributaries to the Romans And now was the time though not known to the World not expected yet now the fullnesse of time being come Christ is sent Thus God dealeth in the Kingdom of Christ So that God hath a time reserved in his own purpose for deliverance and redemption of man which he sends not when and how he lastingly expects but only to be waited one by lowly Faith in tâ—e word of Truth which shall come when man in Flesh and sense sees least reason and least expects it When thou brought again the captivity of Jacob or Sion we were as them that dream Hab. 2. The vision is for an appointed time and the prodigal little looked for intertainment 1. For so God deals in all that he may be magnified For to the wicked he comes in judgment when they are eating and drinking and cry peace peace and to believers in mercy when they cry woe and misery bondage and death 2. He hath given a sure Word of the Prophets to be attended on For the time he hath in his own power and that time is worth waiting on in Faith and Patience 3. It is not mans device and work that can haften his time Not going up to Heaven nor down to Hell but abiding in the word of truth being near even in our hearts Thus we would all fain hasten the time As in the Church there was great expectation yea Abraham desired to see this day So we all would know where when and how But the Kingdom of Christ comes not with observâ—tion 1. If we be in miserie we think too long and murmure Thy desire God sees but thy Impatience he likes not He will answer thy desires and longing but he will make thee First willing to bear his Indignation Yea and we no sooner begin to feel the smart of our guilt a little but we think Christ should presentlie come nay but we must pay tribute and be taxed and feel Repentance and the bitternesse thereof and wait in
cover 1. Either Beastly or Epicurian securitie Or 2. A Pharisaical pride either man is drowned in the World or Prided in conceits and hardened in both 2. But know God will bring to light every secret thing though we put off and care not to meddle with him though we flatter think to please him though we be righteous and think to stand before him yet he hath somewhat to say A certain man had two debtors Here under a Parable he shews tâ—e state of all men in Adam and in Ch ist The first in the two debtors that are not able to pay and so bound over to death and bondage The second in free grace forgiving both with the effect of love thereupon Two debtors the one owing five hundred pence the other fifty This difference he speaks according to Simons judgement for he justified himself before her as much as five hundred differs from fifty though in respect of God and Original guilt all are alike Yet in the eye of the World and by multiplying actual transgression increased the guilt bondage and so did differ but both debtors as all men are So that All men yea every Son of Adam through Original sin guilt of everie heart are debtors to God and bound over to death and destruction which we must pay and suffer unlesse Gods mercy and free grace in Christ do free us Rom. 3. We have all sinned and are equally deprived of the glory of God Eph. 2. We are all by nature the children of Wrath. Rom. 13.2 There is a law of Sin and Death from which we are fred only by the Law of the Spirit in Christ Jesus Gal. 3. Cursed is every one that continueth not in all things c. And to Adam In the day that thou eats thereof thou shalt die Rom. 14.1 The wages of sin is death And see it in the Prodigal 1. The Law of righteousnesse which God cannot forsake requires it that he that will not live in God shall have no life as to Adam Much more he that would in his heart pull God out of his Throne and sit there himself as Absolom 2. All men in Adam are so estranged from God in the ground of their hearts that they are direct fighters against God in all things for when we should trust love fear obey him mans heart forsakes him and runs to every thing rather 3. For if there were not a debt and poverty to be suffered there needed no forgivenesse But we pray daily forgive us our debts O Lord. 4. Nay all men know this and therefore flie from God and his judgement as the debtor from his creditor who though for the present he is quiet and hath enough yet debt and fear lyes on him for future times because he knows a reckoning day will come so we Yea the very Heathen fear this that believe the mortalitie of the Soul and labour by moral righteousnesse to pay the debt but all in vain 1. And know that this debt and death his not this or that misguided action but the very original springing fountain of rebellion guilt in the heart whence spring all these little streams from that great and filthy Fountain For all actual sins are properly against men which may be discharged As if I wrong any man I may restore and make a mends c. But by this a mans heart fights against God daily as when he saith he is just powerful fears not but thinks to shift it that he is merciful we need it not but shall live in freedom and will mend the matter and pay him his own But the believing heart that knows himself is still a debtor because that he feels that although he guide well be prevented from many actual Rebellions and be partaker of Gods grace that he shall not taste of judgement yet he feels such a spring of Rebellions mis guided passions that he is still a debtor and daily cryâ—s for mercie and so Repentance and Faith are preserved O! What a vile and miserable thing is man and yet dreams of no such thing Other creatures owe debt to man and daily live in service and subjection and pay it and when they die all is discharged But man lives in joy freedom when he dies all is to pay and he cast into utter darknesse to pay the uttermost farthing 2. Whence then is all this pride and vain boasting whence is all this Sleepinesse Security and Peace in the World whence is this judging and censuring of others whence is this boasting and high thoughts of our gifts and abilities Is not bondage our daily burden and death and misery the portion that we look for fear Did not Paul cry out for deliverance from the body of this death and yet we live in life and seeks no deliverance Was not he a dead man in himself and Christ lived in him and yet we alive to our selves and Christ dead to us Therefore till man believe and know this not by discourse but believing the word of Truth and finding it in himself he believes nothing at all if man believe this it would lay him as the dust in himself and dash all toyes and joyes in the World make him pitiful to others 3. But alace man turns all believing into Fleshly knowing thereby keeps off his own misery like a drunken man that besots himself that he may ease himself a while of the fear of that debt he cannot pay For this fore-knowing of man prevents believing and ever lifts up man never pulls him down makes him righteous in himself not a sinner hardens the heart but never humbles it 4. But know that man must know feel this one day when it will be too late when he shall know nothing but misery like a debtor in the Guoile who runs his mis-pent time must not see his friends nor walk abroad but pine to death sorrow so with us at death And when they had nothing to pay Here comes greater misery viz. That there is left to no man power to free himself So that No power nor possibility in man by any witty invention high speculation or highest holinesse to free his mind of guilt to ease his bondage to flie misery o escape death but in the sense of all weaknesse miserie to cry daily for mercy and wait for deliverance in another We are redeemed not with corruptible things c. So the Prodigal And because there was no power in man he laid help on one that was mighty among the People wherefore else came Christ into the World but because there was none else able to tread the Wine presse of his wrath 1. For the wisdom of man is foolishnesse his strength weaknesse his righteousnesse as a filthy rag His sacrifice abominable Israel was not able to help themselves at the Read-Sea 2. Nay the promise runs upon such as have no money or heavy laden blind and poor in
heavy Luk. 12. He said Soul thou hast goods laid up for many years Take thine case eat drink and be merry therefore death was that night so fearful 1. Thus we see in experience and say I was finelie set I had paid my debt gotten a good portion built an house provided for wise and children in a good way of thriving and verie like to have risen and now all is gone For look how far the heart is lifted up in experience so far it is cast down in the want of any thing 2. Lust leads out the mind beyond present state and sets a seeking great things not content with present so both wanders in desires and uncertain hopes when they have gotten them with much toil they are left in 〈◊〉 moment and he laid in the dust 3. This deprives man of present good â—nd what he hath because of the want and expectation of what he would have But subjection is necessarie in all estates thus we are carried still in expectation of great matters that we forget the present one of great riches and certain inheritance for himself and his and it may be he or they dies a beggar Another of great joy and comfort and good will keeps low his heart in sorrow All expects a mending of their condition which till it come they pine and languish The way of rest is to walk faithfullie for the present and reserve the issue unto God SERMON XVII Isa 64.6.7 But we are all as an unclean thing all our righteousnesse is as filthy raggs and we all do fade as chaffe or a leaf and our Iniquities like the wind have taken us away IN this Chapter is laid down the earnest desire of the Prophet for taking away their rebellion healing their pride and security that so the judgement might be removed wherein by a Metaphor that nothing can reform Israel but God descending by his power and bringing down their high mountain For he acknowledgeth that God is faithful and wonderful in his mercy to them that wait for him and seek him in his way for whom he hath done such great things as were never heard of and then confesseth where the fault lyes In the former verse he shewes hovv ready God is to meet him that rejoyceth and worketh righteousnesse in his vvay and that yet novv he is vvroth because they have â—nned but that in his way there is continuance of his mercy and goodnesse and that man vvalking constantly therein shall be saved Then in the sixth verse a map and a plain description of mans estate without God that is laid down 1. Generally in their natural disposition as filthy raggs 2. In their holinesse or devotion all-our righteousness are as filthy raggs 3. In their failing and fading in all goodness like a leaf 4. In their miserie their Iniquities like wind takes them away 5. In their hardnesse none calleth upon thy Name or stirreth himself to take hold of thee 6. Gods absence from them because of their Iniquities 7. And last they commit themselves to God in submission as clay to the Potter and so after cryes for mercy and reconciliation and of restoring their captivity In those is continuance and we shall be savâ—d In thy way there is safety and continuance of comfort if we had hearts to continue faithful therein But we are So that Mercy Love and Truth are a continual act in God and never fails to man but when man turns to himself and his ovvn vvayes But if man could continue constant in faith he should be preserved in all dangers His mercy endureth for ever and his truth from generation to generation c. Mic. 6. Israel testifie against me wherein have I been wanting or failed thee How did he continue his love to Israel though they sinned yet he continued a Father though we sin yet he abides saithful Christ continues ever a faithful High Priest neveâ—â—easeth to make Intercession 1. For with him there is no shadow of turning he changeth not as man God is not yea and nay as a man in war with his enemies who hath a Captain wise and puissant to overcome if they bear their station and fight in confidence But if he out of his pride and infidelity run out into a way of his own and trust his own devices shall fall It was because he stayed not vvith the Captain so it is vvith us because vve stay not with him but run after some lust or device and think to prosper which skill fails For vvhen Israel stuck to the Covenant and endured hunger and thirst and drunk bitter waters and waited on him in his way they prospered But when they began to lust turned from him they fell through Infidelity 2. For no length of time nor work of man can alter him or his word but man running from him deprives himself 3. For it was Adams running from God and the Prodigal from his Father and the Apostates for denying and forsaking the faith that was their undoing 1. Hence we see why our joy and peace continueth not viz. because we continue not faithful in sticking to him But 1. Either blesse our selves with hearing of Redemption and yet live by the world and the flesh 2. Or tasting of the joy and freedom in the way of faith thinks all is perfected and lives not by faith but the World creeps in 3. Or receiving joy and assurance from God thinks to store it up in our selves which was Adams sin For he that thinks to store up faith and love c. in himself and thereby to please God or to receive from God is deceived For there is faithfulness in God and continuance in God but not in man So that here is our error we think to store up these by wit and diligence and by faith for there is no continuance or keeping of holinesse in man but in Christ for He is our Holinesse and Redemption Charge not God then as those in Isaiah 58. as though he failed for there is no failing in him but condemn thy self And yet God chargeth not man as though he had been a wanting to him Isaiah 1. as though man can do any thing to Him but because we are not fit to receive O that my people would have heard Because he hath not an ear to hear and a heart to receive what God would bestow on him Being fore-stalled with a conceit of his own gifts the sin of the Angels 3. Hence we see how hard it is for man to continue in any good way with God is continuance man failes oft for man is lothe to ly in the dust still and to suffer affliction and mourn but he will have some merry dayes and if God give it not he flies to the world and seeks it there And yet we know that man never finds life but in death and Paul never rejoiced so much as in infirmities which argues we are abundance of flesh but little spirit for one hour that we
time love delight c. Yet God is shut out of all yea after experience of Gods love how freely do we return to the World again Religion then is an absolute yeelding our selves to God and his grace without reservation of thoughts â—hat Agag that great Captain of michief even Infideâ—itie and fleshly Confidence wherein Amalekite â—rusted yea the Infant and Suckling in broad Lusts â—pen these outward objects must be slain and that by 〈◊〉 pure believing and loving obedience to the Fathers â—ill here we see that all coverings will not serve the turn For when Samuel comes all is destroyed well-worth him that is open-hearted to confesse and live by mercie See the difference of mens double hearts that are still building up and excusing and alwayes on their own side to build up man But Faith sets a man against himself and alwayes on Gods side pulls him down and all things in man For often greatest noughtinesse is covered and hatched under pretence of Religion as that of Jezabel to Naboth See in the World what covering of lust and oppression what greedinesse when man thinks that for Religion he should be respected but Faith and Love teacheth no such thing Then Samuel said to Saul Hath the Lord as great delight So Samuel pursued him still by the Word of the Lord out of all holds and yet by the Word of the Lord opposeth his good seeming intent layed down by a question that Saul might make answer and be convinced in himself 1. He casts out all conceits of a Sacrifice to please God while the heart is not subject 2. He illustrats it by way of comparison of these two that is Obedience is better than Sacrifice 3. He amplifies it by the contraries for Rebellion is as the sin of Witch craft 4. He denounceth Gods righteous judgements against Saul wherein the cause is in Saul to declare the qualitie thereof The judgement it self hath rejected thee c. First note how Samuel pursues him till he make him yeeld at last to the judgement So that This the proper effect of the Gospel viz. The proper and kindly working of Gods Truth in man is still to bring man down and all things in him to lay him low in himself that he may be exalted through mercie iâ— Christ Let man denie himself and become a Fool saying In me dwells no good thing I am not able to think anâ— good thought all our Righteousnesse is as a filthy clout Phil. 3. All these are but drosse Thus the Word brings all Sacrifice to nought the Law given in Thunder to shake mans heart the Promise made freely without any respect of mans Righteousnesse that man may purely believe Nay and the power whereby all is accomplished is in God not in man that man liâ—e a begger daily may wait there Thus it brought Paul to his knees First brings man to fear and weaknesse before it bring him to Faith and it keeps him in fear that he may rest in God For man is grown proud and wise against God else he had never stood need of his Word for it should have been a living Word in his heart for ever as Paul The weapons of our warfare are mighty to bring down strong holds But see the very truth is perverted by man for though Samuel come to beat Saul of his hold yet he still finds other shifts l ke a wilie Fox So men grow wise and cunning and are listed up thereby yea most yeeld fleshly obedience to this spiritual truth and thereby becomes holie in conceit Others conceiving gloriously of Christ and thence grow high minded for knowledge puffs up and so becomes a man of high thoughts but that man in whom the Word lives and man by it keeps the eye inward towards himself and keeps down all high thoughts in a quiet sense of their own Weaknesse and Vanitie to attend with a crying and praying heart for mercie which is sweetly enjoy'd and not lifted up but man freed and not hardened thereby but out of feeling of himself is pitiful towards all judgeth none but himself This shews the wonderful power of Gods truth that it will make Saul to bow so of any man even Pharisees for the present though afterward they get up again Now it is not Sacrifice that he looks for but a believing loving heart So that All Service and Sacrifice that men seem to offer to God not flowing from a loving heart are nothing with him These are like the cutting off a dogs neck Isa 1. Who required these things at thy hand Psal 50 I reprove thee not because of thy Sacrifice wherewith shall I appear c. For he stands not need of thee neither can he be moved by them unlesse we think as Balaam with his seven Bollocks and Rams These are born of the flesh Children of the bond Woman and not of God nor by promise Righteousnesse is nothing when we make it away to Faith but when it is an expression of a believing heart then it is sweet Now it is not Sacrifice that he condemns but the cursed opinion that goes with it Like that in the Law a daily singing a daily sacrifice so with us when we do it with an evil intent and not out of a simple mind But we have one sacrifice that is Christ only who hath sacrificed life and all and that is it that pleaseth God Thus it is with us also our obedience is but to sacrifice to our God at Gilgall that is to purge sin and to please God that we may get an opinion that God is well pleased for that but this opinion maâ—s all it is not our obedience that is any thing to God in the Work but our yeelding heart For most have looking to that which they have done some looking at it as Pharaoh This crosseth the free sacrifice of love it is a great point of simplicitie in the hight of our obedience still to be more vile and this is the power of Faith for it shews from whence we had it not by our own power Nay when even in our own selves we are opposit to God he hath vouchsafed his grace The only sacrifice of God is a broken and contrite heart sacrifice thy self and it is in stead of all thy lusts desires case peace life and all and when thou hast done that thou shall have as Christ had victory over all a Resurrection a Freedom and a Glory and so shall sit at Christs right hand by Faith till all be subdued to thee and then man offers sacrifice of praise confessing his name not to purge sin but in expression of Gods love and manifestation and that in love and mercie and not in sacrifice Obedience is better than Sacrifice So that That which is accepted is an obedient heart subject to the Fathers will in love is the Life of all Religion and better then a thousand Sacrifices Isa 50. God opened mine ear and I was not disobedient and Samuel said Speak Lord