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
evil away 2. Another by the first Covenant and stablishing a righteousnesse of his own but that hath nothing but death in it 3. All hiding and covering and increasing what they have and tinkling their old rotten hearts not by forsaking all and Repentance 2. But we see the way of Life and Freedom is by death 1. By believing the great power of Christ whereby he overcame death 2. By patient submitting to the will of God no way to overcome but by suffering 3 So that all this strong hearted Religion and high flown thoughts bear out all danger through hardened presumption and a stiff conceited Righteousnesse or high and loftie knowledge like those Isaiah 28. that put the evil day far off and hide themselves under vanitie and falshood is not the way of Christ no His way is a low and dying way They reproached Him and He bare it they banisht Him and He had not whereon to lay His head and He cared not They apprehended Him and He lift not up a sword against them they accused Him falshly and He said nothing they crucified Him and He prayed for them and wheâ— they laid Him in the grave in darknesse and that the power of Satan could do no more He rose revived and shut the mouth of hell death and the grave thâ—â— they should never hurt any of His But by death he overcame death and brought Life and Immortalitie to light by the Gospel 4. And this shews the miserable captivitie of Sin anâ— vilenesse thereof that nothing can loose but Death 〈◊〉 the Wife or Brother that hath committed such an offence that nothing but the death of the Husband or Brother can save her life how may this break the heart with sorrow we pity Christ that so innocent a man should suffer death so unworthily but see Christs answer to the women that wept for His death Weep not for me but weep for your selves He needs not thy pity but weep for the death and desolation that thou thy children must suffer Him that had the power of Death For this was left to Satan he had power to tempt man in the heel and losse of all things even of life and was the executioner according to the sentence of the judge but not beyond his commission So that Satan hath a large power and dominion over man to tempt and vex man with all calamities and losse of the dearest object yet cannot make void the Redemption of man to his destruction Thus with Job in all things but his life and yet by Faith and Patience he got the Victorie when once he laid his hand on his mouth and repented in dust and ashes Thus he reigned in malice against the Martyrs even unto death but their Kingdom Peace he could not take away from them Thus against Christ And he is called the old Serpent and Satans the accuser of the brethren Thus Satan brings Death in all things where the heart is not freed by Christ All unbelievers are taken captive to do his will as 1 To the worldly heart he â—ffers the Kingdom of the world and life by them but death lurks under 2. To the lusting heart by satisfying that but shame and guilt follows 3. The hypocrite by high thoughts and self-righteousnesse poysoning his Religion with a false opinion like an angel of light that he may cast off Christ Others he follows with troubles to drive them to seek help in his Kingdom Nay when he offers life ease in any thing he thereby intends death and brings it in the end and when he threatens death it is to seek life in him So no way to overcome but by taking away that life of his by death and to overcome this death by suffering and by the life of Faith through Patience 2. The greatest snare of the devil is in all thriving wayes for he is farely covered with pretence of good peace and fulnesse c. But beware for death is in the port if he cannot draw Christ to doubt and deny God then he grants as much as Christ saith True thou art the Son of God and he will keep thee still thou art now on the Temple the hight of Holinesse cast thy self down on this if that prevaile not Then he comes with all the world in his hand confessing still all that Christ urged No I see thou wilt not tempt God therefore use thou the means to live and bow thy heart to the world that thou mayest live well and do good So trying alwayes to worke death to the mind of Christ when this would not prevail then he sets all the world in malice against him 3. No way then but living by the Word nothing else he can deal with everie thing but Gods Word unlesse he can steal this out of the heart he can thrust nought else in This keeps out of all things else but Christ but if we begin to hearken a commune with flesh and blood and believe his promises he will promise life in things when death is sure to be in the end Which for fear of Death were all their life-time through sin and guilt So that The fear of death and destruction is the fruit of Sin and Guilt which keeps all the hearts of the sons of men in bondage until they be freed and delivered by Christ When the Law came to Paul death came Deaâ—h went over all because all had sinned And how do these in the Revelation cry for mountains to cover them these in Isaiah 28 were glad to make a covenant with death and Adam made aprons of sigleaves to cover his shame Nay this is that which all labour to prevent and flee as hell 1. For man is guiltie before God though by sore-knowing of a remedie he thinks to â—over it as oft as this guilt is naked and bare fear possesseth the soul 2. For death leaves no Hope dasheth all at once so that if the worlding could escape this he were a jollie man 1. Thus we see what an uncertain ease man is in that fears death everie hour especiallie if man were made sensible of his condition but this Satan hath covered for a while and saith Thou shalt not die And so we sit quiet and fear no evil but how fearful is the plague or sword where it lights 2. Nay but what a tosling of heart there is in a dying man betwixt fear and hope which is worse than his pains now he hopes then the disease pincheth him and he fears again then hath rest hopes again But note That this remains all our life long even still in the heart of man O! that it were in us all it would waken security and set the heart a seeking praying but we live as though no danger were towards us but the time will come when we shall call for the mountains to cover us and not find ease SERMON XIV Luke 22.31 32. And the Lord said to Simon Simon Satan hath desired 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
A BUNDLE OF Soul-Convincing Directing and Comforting Truths clearly deduced from diverse select Texts of holy Scripture and practically improven both for Conviction and Consolation BEING A brief Summary of several Sermons preached at large by that faithful and pious Servant of Jesus Christ M. RODGER BREIRLY Minister of the Gospel at Grindleton in Craven Matth. 11 25 26. I thank thee O Father Lord of Heaven and Earth because thou hast hid these things from the wise and prudent and hast revealed them unto Babes Even so Father for so it seemed good in thy sight LONDON Printed by J. R. for Samuel Sprint in litle Brittain 1677. An Epistle to the READER CHristian Reader concerning Roger Breirley the Author of these following Notes of the heads of some several Sermons by him more fully Illustrated in his publick Ministry I desire to say something to thee of his Life and Message that he witnessed As also to give thee an account of the Ground and Rise of this Word Grindletonism by which many men of the World as adverse parties styled his Followers Concerning his Life and Conversation therein it was as became the Gospel of Jesus Christ and comely in the eyes of the Sons and Daughters of Sion and beautiful in the Streets of that Citie so that none could lay any shame thereon As for his Message that was given him for to declare to the World it was mighty and piercing to the laying open in the very Heart and Conscience of man the most secret and hidden things of dishonesty though never so closely infolded in the deepest mistery of iniquitie so as many yea and many that stood fenced in the Field with the Weapons of their own self-righteousness in the flesh and the Covenant of works fell wounded to the very ground and were found to be of Sinners the chiefest And to this I bear record such was the Penetrating Power of God in his Ministration that if thousands were before him under it in very few hours discourse every mans several Condition whether under Light or Darknesse should have been spoken to layed open bare and naked that every one might truely have confessed in their several conditions that the Word was spoken to them in particular For what was done acted in every mans heart and spirit was there openly related revealed that all might read their seven-fold abominations So that in a word for much more here might be related none either in their Gentilish Nature nor in their self on taken Jewish Righteousnesse nor in any formal way either to Law or Gospel could stand tâ—â—ir ground if they dealt truely with themselves but they â—â—ll convicted under his Message for it was not in word only but in the Power of God to take away from Man the whole stay staff of his own Breaâ— that every House might be lest without inhabitant man lying desolate might sit in silence upon the ground whereunder many gave out this witnesse that God was in him of a truth And not only so but mighty powerful was his Ministration in the evident demonstration of the Holy Ghost to bear witnesse in to the desolate weary forlorn hopless broken heart of man sentenced unto death of that unchangeable love in the faithful Promise of the healing Covenant of God established in with Jesus Christ against which Sin Death Satan the father of lyes should not prevail to blast curse but it should arise the blessing of his own free love to sit above them all in true dominion by the witness of the Holy Ghost sent down in faithfulnesse from above to comfort the desolate needy poor beggerly heart of man writing the Law of Life in his heart thaâ— he shall not dye but live where whose eye is so opened by the living Faith begotten of the Incorruptible Word he maâ— Run and Read in the same place where be Read the blood Lynes of Death the Lynes of Gods unchangeable Love Blessing which is only perfect to cast out of the Conscience Heart of man all fear torment whatsoever Saying Rise up walk for thy sins are forgiven thee And thâ— his Ministration being as I may say in the Authoriâ—â— Power of the living God not as the Ministratioâ— that stands only in the Art Wisdom Eloquence of Maâ— it drew hearers from divers places about several miles 〈◊〉 stant to wait on his Ministry Some in goâ—d will hungeing thirsting travelling in birth under the stroâ— of the powerful Word untill the living Seed we brought forth by the Spirit of Life in open view in the hearts to give unto them that Bread that should enduâ— unto eternal Life the taste whereof made their Spirits dance for joy caused them to tell it out unto others whâ— they had seen heard handled that they also migâ—â— come and taste of the same love of God The Eccho Faâ—â—â— whereof went diversly abroad Some saw heard the wâ—ders of God and believed others astonished went aâ—â— wondering that they never heard any preach like hiâ— And many others came to hear see what should cause such strange reports seeking to catch something that they might report also Whereupon mistake went abroad and great contentions stirred up and jealouses fixed in mens minds that some great Heresee as a monster would appear when indeed the living Truth only appeared to the Children thereof although those against him could not see it but dayly sought to compare it with some new or old Errours Heresies And when they sought accusations from this Authors Doctrine could find none being in the hearing of it silenced that they had nothing to say against it yet to shewtheir minds what good will they bare to him in his Message to those who did embrace it because they could not well stile them by the name of Breitlists finding no fault in his Doctrine they then styled his Hearers by the name of Grindletonians by a name of a Town in Cravan called Grindleton where this Author did at that time exercise his Ministry thinking by his name to render them odious and brand them for some kind of Sectaries but they could not tell what Sect to parallel them to Hence rose the name Grindletonism And yet they rested not with this nicknaming but raised aspersions against this Author informing the High-Commission against him who sent their commands to bring him up to York where he was kept in prison for a while during which time fifty Articles were exhibited by his Adversaries against him before them which when he came to his tryal not one of them directly proved against him Whereupon after a Sermon preached by him at the Cathedral he was dismissed and liberty by L. Bishop Tobias Matthews granted to exercise his Ministry as formerly who after much travel and pains in witnessing the glad tidings of Salvation ended his Natural Life at Burnlaie in Lancashire after whose Death these few Head-notes of
wisdom in Christ from the wise of the World and it is to be found in him not in us 2. Christ prayes to the Father to reveal this to them That they may know that thou hast sent me 3 And this was promised of Christ that after his deâ—th he would send a Comforter that should lead them into all truth 1. What a world of conceits have we of Christ and yet know him not because we think we know 1. Some know the Historie of Christ and moved with natural passions by the consideration of his passion 2. Some strive to know the Mysterie of Christ after the flesh 2. We see that all knowledge comes by faith and is revealed from heaven as a man that promiseth to free me being a captive I believe him but I know not that he will till he reveal his will to me 3. Where then is the power of man in the use of this general gift of knowledge to come to know Christ None knows the Son but the Father nor the Father but the Son 4. Wouldest thou know the wonderful Mysterie of Christ Sit in thy own ignorance mourning in blindnesse and wait in the word of Truth till the light shine and thou shalt understand though not the mind of God yet the mind of Christ And they were sore afraid The glory astonished them the message brought fear to humble them so in all so that The proper and kindly operation of the whole Word and Message of the Gospel in the mouth of Christ is to bring man down and the foundation of Christs Kingdom is laid in fear to lay man low that he may be exalted in Christ To deny our selves to become fools and lost as Paul I was alive but when the Law came I was dead all our Righteousnesse as filthy rags the weapons of our warfare are mighty to bring down all the whole Scripture to man as he is man speaks negatively and basely onlie exalts Jesus Christ as the Law-giver in thunder to shake the heart of man the Gospel and the Promise made without any respect of any righteousnesse in man and the povver whereby this becomes effectual is from another and not from our selves Thus was Paul brought to his knees 1. For it ever brings man to fear and weaknesse before it bring faith and preserves fear that he may still rest on Christ for when any Land hath been conquered First they weaken them and bring them into fear and then they yield so doth Christ 2. For the Word opening to man the Book of his own heart as Acts 2. discovers such a miserie guilt and weaknesse that he cryes What should I do And as often as it opens mans mind it discovers such a dungeon so thâ—t hereby he is driven from himself and all boasting is taken away But man stores himself with better qualities and better conceits and starts from himself but if Adams eyes be opened he shall see nothing but nakednesse and the Grosse shall weare out all these fig leaves 3. Everie man is grown proud and wise and high in knowledge against Christ and hath gotten either the Wâ—rld or knovvledge or righteousnesse or something that bears him up therefore it must be a mighty word that must make all these nothing to man perswade him that the world hath no good in it nor no wisdom nor in all creatures no life but in another 1. But vve all pervert this vvord to our destruction when we vvill needs comprehend it but are not comprehended by it vve judge it and are not judged by it and so vve keep off fear for vve are made vvise and righteous according to the form thereof and becomes men of high thoughts but not men of low minds and thereby rejects the simplicity of the Gospel The word known after the flesh and not believed lifts up and hardens more than any thing but the Word believed brings down and layes low in weaknesse and preserves fear makes man nothing that Christ may be exalted but we believe not the thousand part of that we know 2. So that the Word of Truth is a mighty Word it layes all low before it none is able to stand before it but Christ not the holiest Pharisee for this shall judge the World and cast out all the fictions of man and all the pride and glory of the World and shall be a terrible Word to all that believe not when everie tittle thereof shal be verified on man O that we were all stricken with fear and sensible of our weaknesse for as we fear so we believe But man hath gotten so many coverings that he runs from one to another to hide himself from his own heart Some by the Worlds fulnesse but that shall vanish Some by knowledge and righteousness after the Law and bardened therein but these shall not stand no nothing shall remain indeed but Christ and the Gospel Be not afraid So that Christ and the Gospel only belongs to fearful and weak men that first see death and danger and no help in themselves to escape and sigh and cry and pray and see no deliverance Then in time the Angel from God bringing the message of the Gospel frees them that the gates of hell shal not prevail It is not possible that the heart of man should be preferved from fear but by Christ only 1. All the World is not able to free a worldly heart from fear 2. All knowledge leaves the heart fearfull though secure for a time 3. All holinesse and qualities and sacrifice not able to purge the conscience but only the blood of Christ and man fixed thereon And this only shall turn fear unto Faith c. 1. So that the Gospel I fear belongs but to few of us for fear is banished weaknesse is grown strong and gotten up again Sorrow is turned into lightnesse sighing and praying into vaunting and boasting so that we need not say we be afraid But O man look into that dead and rotten heart of thine observe that crooked faithlesse and worldly path and be astonished for the kingdom of Christ was come near thee But seing thou despisest it lo we turn to the Gentiles for fearless and careless estate is fallen upon all and under the cover of Religion without Religion Behold I bring you glad tidings of great joy viz. The accomplishment of the Promise in the birth of Christ therefore seek no shifts to escape turn hither and behold great joy and freedom against all sorrows So that The only ground of all joy freedom to a troubled heart is only Christ made known unto man in the truth of the Gospel Paul rejoyced only in the Crosse of Christ and counted all things else but dung and had no confidence in the Flesh by our rejoycing that I have in Christ Jesus I die daily all other things died unto him and being justified by Christ we rejoyce in tribulation How was the mourning of Mary turned into peace and joy by Christ Isa
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
Man is faâ—len into an evil estate of heart which all creatures are not able to help and he put to his shifts to keep it off as long as he can For the fear of Hell and Death is a little bell These three evils pursue men fiâ—st 1. Guilt and Fear of Hell lâ—ke a worm gnaws daily and but for these man would live merrily in the world Thus he makes a covenant with either by forgetting or by flattering the Law and stablishing a Righteousnesse of his own or presuming of mercy a far off 2. The evil of Death presseth upon us and threatens to make an end of all Joy Pleasure Riches leaves no Hope to man thus we put off many dayes think we shal yet live long when men of our age are gone forgotten but it hasteth upon us daily 3. The evil of Adversity pincheth daily now this Crosse that Losse this Sicknesse that Want and Trouble this we hope to prevent and recover bow down in fear and basenesse and husband all so well hereafter that we shal enjoy better dayes when it is impossible to order all things according to mans mind So that all these are but vain shifts and falshood But the only way is with Christ to take the evil day â—nd crosse upon us 1. For guilt to see it and bear the indignation of the Lord and with the Prodigal cry out dayly We have sinned c. And wait on Him that hath overcome Hell and Darknesse and now saith O Death where is thy sting Hell where is thy victory 2. And for Death no Covenant to be made with it but seeing the vanity of the World to meet it joyfully and say Thou canst do me no hurt but take the World and the Life which I esteem not and open a door to that life which I shal enjoy 3. And for the Crosse no way to escape it But Patience and subjection to the Fathers will who knows what is best to tame our proud hearts and to crosse us in that wherein we dote And herein appears his love that he will suffer us to enjoy nothing that will hurt us but even this shall turn to our good Thus we all strive to put evil far off to shufle over the fearful dayes We now think lightly of them and play with wasters but when we come to graple with death we shal find it no play game Look for it for an evil day is coming and happy he that is prepared for that dâ—y Take heed lest at any time our hearts be oppressed with cares of this life or luke warmenesse Thus saith the Lord Behold I lay in Sion Here He first layes the fouâ—dation of rest in the Church that though it fare ill with his enemies yet is his Church built upon the foundation of free mercy in Christ and his truth revealed by him shall stand against all storms So that God hath laid in his Church conveyed to his People a foundation of rest in Jesus Christ which shall preserve them against all crosse of Death and Hell and nâ— storm shall be able to overthrow it Psal 125. They thâ— trust in the Lord shall be as Mount Sion Mat 7. They that build upon the Rock shall abide the Tempest David calls him a Rock of Stone and Peter the Corner-stone For this is prophesied of him Isa 9. His Name shall 〈◊〉 called Wonderful Counsellor The mighty God the Prinâ— of Peace c. Other Foundation can no man lay 1. Thence it is said Heb. 11. That faith is the grouâ— of things hoped for because Christ whom faith otâ—â—ests on is unchangeable to his 2. And the promise in him is Yea Amen Though in us oftentimes it is Nay 3. This is that whereby Adam was restored and first laid in him whereby Abraham was preserved and Paul delivered in greatest extremity This foundation is Jesus Christ the Son of God Lord of the Covenant the ingraved form of his Image given of the Father for the Restauration of man to whom he hath given all power in Heaven and in Earth and hath hid in him the treasures of Wisdom and Knowledge and the heart of man built on this foundation by saith thereon cannot fail But the Church of Rome hath translated this foundation from Christ to the Church from head to members from that Mat. 18. Super hanc Petram and so they have the determination of all truth it to be received and believed because of their testimony And so that Christ is to be believed because of the Church and not contra And thus they pervert one Article of the Creed to bring all mens heads under their girdle and that they may sit in the Consciences of men and do what they list without controle They say We are not only to believe the Church to be but to give credit to it To understand the difference note Austins distinction of Faith in regard of the object 1. Credere in aliquid to believe and put confidence in one 2. Credere alicui to believe or give credit to one 3. Credere aliquem to believe that one is or after this manner To believe in one hath reference to God only because the object thereof must be both verum bonum To believe or give credit to one hath relation to his object as to objectuÌ„ formale a principle for whose sake To believe one to be hath relation as ad objectum materiale The first we agree in And as for the second we say The testimony of to Church is of all humane the greatest and can never err in the whole nor fundamentally They say Crede Ecclesiae as to the formal cause for whose sake we are to believe all Truth and some of them that was inserted tanquam meum cum omnia alia credendi And so they make it a foundation of faith upon whose credit they wholly depend And this is the difference and this we deny 1. Because the Grammatical Constructions will not bear it Credere being taken to give credit is put with a Dative Case and an Accusative Case as in the Creed 2. Because there is no such certainty in their Church for man to depend on but that which must be the foundation of Faith must be a thing certainly known and determined what it is not the word but the thing For saith is not verbal but real But according to their own assertions the Church is a thing to them not certainly known or determined what it is Their Doctors divide the Church into the Church Essential The Convocation of all that believe in Christ Representative The Bi hops in a General Council Or Council of Cardinals Vertual the Pope only And of these we agree not which is the Church on which we must depend Some will have the Essential as Tride Catech Gloss upon Gratians Decrees which are Popes own law 2 Chap. 24 4.1 Some others seeing this could not be because it could not be known conclude it to
their afflictions he was afflicted and the Angel of his presence comforted them Heb. We have an high Priest subject to like Infirmities that he might be able to comfâ—rt us he took upon him 〈◊〉 sins and bare our infirmities and he was counted the great sinner of the World Like a loving Elder Brother who seeing his younger brother overladen takes the burden sees him beaten weeps sees him want gives him half For though he was the Word of God and was God yet he took the form of a Servant and became flesh and dwelt among us that we might see him a man in the flesh like us and suffering more than we all and yet overcame Thus he was given as a witnesse to the People and the first begotten among many Brethren 1. What then are all those high Contemplations that soar above and seek Christ in Heaven and make him a high speculative Angel and rack their thoughts and beat their brains in comprehending When alace He is with us lâ—ke us suffering watching praying poor judged and reproached and dying as we are He cares not for thâ—se high religious ones but pure and contrite ones With these he hath fellowship they with him 2 What hearting is this to patience that he as a husband is ever with us in well and woe Thou thinks thy case singular thou art poor he poorer thou wants the Fathers Love so did he thou art afflicted so was he thou art sick he swate drops of water and blood for the sick Nay in all he was with thee But we have little fellowship with him we sport our selves and are full strong and wise and so strangers to him We are righteous without him so that he hath nothing to do but with poor beggers 3 And where Christ partakes with us there he makes us also to partake with others to mourn with them that mourn bear their Infirmities and covers sin helps the needy relieves the oppressed c. All high flying Religion then is not of Christ but of the Devil for Christ therefore brings down all high thoughts for they are against Christ Then Christ hath little working among us when every one is for himself when we judge and condemn instead of pardoning spread others infirmities instead of covering them laugh at others fall and not mourn for them robb and not relieve the poor nay with the unthankful servant take him by the throat 4. Believers have a friend at back He gives a mouth and wisdom the world may fail and friends and wit too short and riches perish and the life gone yet he fails not as to the Martyrs who had him in all troubles a Protector and Captain and in His power overcame all That he might through Death Here is the second thing that Christ hath done for us viz. Destroyed the power of Satan and delivered man and the way whereby through Death So that Christ Jesus the Son of the Virgin and Savior of the World hath vanquisht and doth daily overcome the Power and Tyranny of Satan which he hath exerciseth over the Church and Souls of the Faithful and by His Death hath freed and delivered and daily doth deliver man from that bondage So it was promised when Man had fallen from God to Satan and was now become a Sâ—hollâ—r in his shool viz by subtilty of Wit and strength of Lust to sight agâ—inst God and stablish his own peace in the Flesh God promised to raise up one of the seed of the Woman to crush this power by disannulling that Peace and bringing man to suffer the Death Losse of all things 1. John 3. Christ came to destroy the works of the Devil viz. To turn that peace into War to pull down his high Mountains to set mans crooked way straight to bring man to Repentance and so to bring him into his Kingdom He came to bind the red Dragon that made all drunk and to this end was the Gospel sent by Paul to the Gentiles To open their eyes and to turn them from darkness to light and from the power of Satan to God This was figured in the fall of Jericho the City of Gods enemies Idolaters the walls were high the inhabitants strong Israel few and weak the means weaker Blowing with rains horns Yet by the spirit of believing Joshua they fell So also man is weak the walls of Lust the World are strong mightie and wylie but by the foolish way of Preaching shout of the Gospel the Towers fall and Mountains fall at his presence and Christ enters Also figured in the Victorie of David over Goliath he weak means weaker but exposing himself to death and casting his life into the hands of God by Faith in the God of Israel he overcame and took the bondage and shame from Israel And figured also in the victorie of Hezekiah over Senacherib that great beast he cried and wept and spred the letter and prayed and Senacherib fell into his hands without lifting up a dart even one hundred fourtie and five thousand in one night So when Christ prayed in the garden in his agonie and embraced Death in subjection to the Fathers will He overcame hell death So stâ—ll it is when man is wearie of that bondage fells no power spreads his heart before the Lord even readie to meet death then is he freed by a great deliverance 1. For though Christ by his power might have delivered man and not died yet this was not profitable for man both that the power of God might appear that He might be a faithful and fit High Priest to sustain man in the power of Deaâ—h But this was an unlikely thing to reason That a man by dying should overcome He â—ather seemed to be vanquished yea so He did But therein he trâ—pt the devil For while Satan laid on stripes he gave his ckeeks to the nippers and let Satan strike his full shoot his last dart whereby he had thought to have driven Christ from the father or to have sought help of the world but he continued still patient and at last rose triumphed over hell and death Nay Balaam could not prevail against Israel by all his curses they still being stayed on God but by his wicked counsel perswading to draw them to sin he wrought their death As by his wylie drawing men to live by the world without God that way he prevails much now Christ delivers by his death 1. Having paid the debt answers the law became a curse for us Who hath any thing to lay to our charge 2 In sustaining man by his grace and upholding him in death for if we die with him we shall live with Him and if we suffer with Him we shall be glorified with Him 1. But we seek deliverance another way and think to escape death 1. One by his gaining the world not losing it by saving his life not by giving it up to that end is wise diligent careful to put the
down the people in my wrath I will afflict as I have done my son and bring down their strength whereby they novv stand vvithout me they shall taste of my wrath and see hovv good it is So that All shall sooner or latter taste of the Indignation of the Lord that God may prepare man for mercie and bring man out of himself and the world Jobs spirit was drunk up with wrath â—aul was slain and stricken down to the earth 〈…〉 â—ade light of God was brought unde◠〈◊〉 â—hat wrath did David suffer even pains of he l that made him cry out so was his joy restored yea to Abraham he seemed an enemy yet in his subjection was the Covenant renevved Christ above all was sorrowful unto death his soul a Sacrifice then he arose and ascended For God will destroy all his enemies in man that man may be freed those that stick to them shall be destroyed with them that we may be conformed to our head so fitted for mercie in him who came to sustain man under vvrath For hovv is he saved from wrath that is never under it This vvere to save him in his fleshlie way and hardnesse of heart That just Law vvhich man daily breaks Thou shalt dye the death must be true in all and kill man that the second Covenant may live in man and he thereby God doth this to bring down mans heart and make him yeeld for man can shuffle off manie things but this bitter hour past all help But vve all strive to go to Heaven vvith hardened hearts in beds of doune and worldly fullnesse and ease we make an agreement think we are harmlesse and innocent and another that he is a friend of God and his Word and Gospel another that he is diligent careful and righteous and therefore thinks that he shall escape and so would live and die without Repentance Wrath and Miserie and yet Christ could not do that and so none vvould drink of Christs Cup But knovv thought vve can jeast and talk it out clothe our selves with conceits and opinions yet God vvill trample all these under foot When his Wrath shal be revealed from Heaven against all unrighteousnesse of men that hold the truth in unrighteousnesse either by his Word and Spirit in mans heart that he shal say O wretched man that I am who shall deliver me from the bodie of this death When he shall knock at the door or call for mountains to fall upon him then shall he see vvhat good he hath gotten vvith sticking so hard to the World and to himself but all too late But yet to a believing and yeelding heart that judgeth himself and not God in midst of Wrath he remembers mercie and even in this he aims at mans good though he see it not For it is to vvhip and to beat mans proud heart and fleshlie confidence and to cast out that proud and worldlie Devil and destroy the enemies that are in mans heart Thus the wanton heart of man fights for ease in the Land of captivitie would see no evil but flee from wrath through hardnesse of heart that cannot repent and so heaps up Wrath against the day of Wrath. We would do evil but would not feel it nor hear of it we vvould rebell against God and follow our own Lusts that we may live and yet would have him to put up all Nay but the wise Father knows that this is the way to undo the wanton child and therefore casts him off leaves him to himself that he may return by Repentance saying Thou knowest that I have been a Father to thee I have provided for thee when thou wast young I mantained thee When thou wast of age thou would not be ruled I was forced to cast thee off This now justlie come upon thee yet seeing thou judgest thy self and justifies me I will take away my Wrath and receive thee to mercie that thou mayest praise me But first he makes them drink of his furie but our cursed hearts cry for ease and rest but God will keep on the Rod till the heart be broken and brought down and make us like a drunken man that is besotted with wine that mindes neither Wife nor Children estate nor credit So with us when his Wrath lyes on us we can neither minde Wife World nor Children For this sticks closse and nothing can ease Riches are vain Pleasures are gone laughing is turned into mourning and nothing can ease the heart but mercie but how will these escape when time of mercie is gone I will bring down their strength So that Gods saving way to man is to bring down the strength of man in himself that he may be exalted in another I will mention the loving kindnesse of the Lord. There is an endlesse Fountain of Truth and Righteousnesse in God and incomprehensible mercie which is never wanting to praying and miserable hearts But mans forsaking and turning from that is the cause of all miserie unto man as Psal 81. Deut. 23. For he said Surely ye are my people c. Here he mentions his dealing with them in particular that is to say He ever had an eye over them for good at least to testifie his mercie and 1. He remembers their Adoption with the truth and simplicitie of their hearts and though now fallen yet they were his people and would not lose their preservation 2. He was their Saviour and delivered them out of afflictions wherein he was also afflicted 3. There guide and governour He led them all the dayes of old by the Angel of his presence then shews their Rebellion his mercie again in pardoning They are my people This he spake in regard of his first chusing of them and uprightnesse of their hearts then and safetie they were in through his Power So that True hearted simple minded men were ever shall be blessed of God what ever gifts they have when double and shuffling hearts shall be accursed See Davids plain and simple heart when Nathan had opened his eyes he did not shut them again but though a King and a fact discovered that might shame him yet he goes not about to excuse it but confesseth plainlie and doth pennance to all posteritie yea God is near to all that call upon him in truth and the good ground are good honest and simple hearts but the Pharisees that say they have no sin do lye and deal not truelie and a man is a lyer to the Holie Ghost to think to joyn with the Disciples in love and yet keep the World in his heart to trust to and in Christ was found no guile and God loves truth in the inward parts For this is the opening and uncovering of the heart to be capable of mercie and so hence comes confessing and believing with all the heart For covering is a greater hardnesse added to our former sin It was sin in Adam to forsake God but it was greater to
Blessed are the Peace-makers Opposed against the Pharisees busie pride and judging others Yea Christ could not be quiet in life for them So that Christs Religion is a peaceable Religion and makes men peaceable James 3. Wisdom from above is pure peaceable 1. For it pulls down pride 2. It sets man at work with himself and none else 3. It layes low the World which sets all at strife yet this quiets all 1. Yea though not of the same opinion yet peaceable 2 Though not familiar yet peaceable 1. This is against that Religion that 's nothing but busie quarrelling for victorie in this or that opinion and that only in opposition to Church striving about Christs coat 2. These that are busie with others not themselves that starts quarrels and suits for trifles 3 Religion is not against peace but for the peace of a Land 4. They are at enmity with none but themselves yet bold and stout in Christs cause as Martyrs 5. Decay of Religion is the cause of all contention walk peaceablie and meddle with thy self Seek peace and prevent variance and lose any thing rather than peace SERMON XXII 1 Sam. Chap. 15 Ver. 13 And Samuel came unto Saul Saul said unto him Blessed be thou of the Lord I have c THis Chapter declares Gods dealing with Saul for his double dealing in the matter of Amalek These Amalekites were those enemies which first withstood the passage of Israel as Mount Seir as they passed towards Canaan against whom Moses and Aaron and Joshua warred who would have driven Israel back again into Egypt against whom the Lord threatned that he would destroy them from off the earth and have War with Amalek from generation to generation Exod. 17.14 To those the Lord sends Saul to destroy them and he dealeth haltingly therein and for that is cut off Further note that these Amalakites were of the seed of Esau For Amaleck was the Son of Elyphaz Esaus eldest Son which he had by a concubine Gen. 36. So that they were the Edomites who were still enemies to Israel Here is Esau against Jacob still that is the of spring of the flesh hated of God hunting after the world So that Such and so are the corrupt will fleshlie lusts of man like these Amalekites born of the flesh hated of God forsaken hunting after the World fighting against the spirit of man heir of the Promise hindering in the way towards the Lord of rest Nay and when they were to enter into Canaan they stopped the way and after when they were entred they disturbed Israels peace as here So that Those enemies must be subdued and routed out before man can have any rest in the Land of the living 1. Pet 2. Fight against the Soul Gal 5. War against the spirit These have fleshlie reason for their kingly will and affections for their Captains 1. These like Amaleck one while seeks comfort to the Flesh cannot abide to want 2. Sometimes to deny God through carnal reason nay in believers when we should walk with God in assurance of Faith and subjection of love then starts up some fleshly power or other either a man hath some worldly power to follow or some fleshlie will to stick to or quietnesse ease and peace to preserve or something that he dotes on and follows not God according to the Covenant 1. This shews that we have not rest in our God only because the Sons of Esau the Edomites yet remain in our Land and oppresse the way of God and of Christ And why not peace in thy heart because the Amalakites yet live in thy heart enemies with in thee Thou sighs without with this want and that wrong this inconveniencie and distrust that do daily vex thee For take away these and rest will come in all losses and crosses O that man would once war against himself to destroy these enemies Thou art busie against every body but thy self when thou should be against no body but thy self or else against something else as avoiding this or that Nay stay thy self and take up these and so shalt thou have peace but these must be destroyed without any reserving 1. If it first draw from the Covenant and Faith in Christ 2. If it strengthen thy own will 3. If it make flesh wanton and so harden the heart kill it Nay Christ will destroy that kingly reason which will need fight against God and all his people And that when God hath said Israel shall rest Amalekites saith no. So this turns the truth of God into a lye We see then that the Church need not fear her Enemies for God will roote them out of the earth and have continual War with them that withstand his Truth and Covenant so that while thou sticks to him thou art safe nay and he will warr with the seed of the Flesh in man Doth he war against lust and will daily by his word Nay God is and will be an enemy thereto for the Law condemns it to death and the Gospel is the Executioner of the Law and kills it in the heart of man but if man will spare these God will destroy man with them for they must be destroyed do thou what thou can to save them for all Flesh is grasse and thou thinks to preserve them yet they must down or else Israel and Saul himself must perish But the power whereby thou seest that is Moses praying and crying to God gave them one blow and then at last Joshua even Jesus the Captain of Faith hewed them in pieces So that the power is 1. Prayer 2. Faith waiting on God when the heart is turned to pray then victorie but not by the power of Israel not sword of Saul but by Gods grace and arme vers 7 1â— Blessed be thou of the Lord I have performed the Commandments of the Lord. Now when Samuel came to see what Saul had done and to make known what God had determined Saul begins to justifie himself though he knew himself guiltie and to keep peace within approbation without So that So it is with all naturally that when God finds ouâ— man by the light of his Truth that man labours naturally to justifie himself and to cover his guilt though to his destruction rather than to confesse that he may have mercy So to Adam so the Pharisees and the Lawyer willing to justifie themselves 1. For there is no power in nature to condemn it self 2. Flesh cannot be but it must needs have hold of something 3. And the Soul must have something to uphold for the natural of iniquity is in every one We all desirâ— approbation Thus all the World is busie in sewing fig-leaves to hide their own guilt And this stops the course of Faith and Prayer every one labours still to make good what he doth get peace within approbation of others Yet this approbation we all desire so make best of the worst if we may keep credit Hence so manie