nor profit but only the maintenance of the Truth of the Gospel viz. Faith in Christ only and Love to all men So that this being their example Note that Faith in Christ and simple Love to Man is the very Summe of the Gospel and the Life of all Religion in the heart of Man Gal. 5. Faith works by love 1. Tim. 1. The end of the Commandment is love out of a pure heart a good Conscience and faith unfeigned all else ver 7. is dross and dung This is the summe of all Pauls Epistles This Paul to Tim calls the spirit of faith love and a sound mind Thus Paul thanks God for to the Col. the Faith and love to all Saints c. 1. For these destroy Self Righteousness and Self Confidence and Self Love which are the poyson of all Religion viz. Self Witt and Self Will these Adam got and therein opposed God 2. For by Faith he is made a Lord over all things that will suffer nothing to start up in the Church and in his Heart but Christ and by Love he is servant to all and plyable and servant to every one By the one he is freed with God and by the other amongst men 3. By Faith he that had thought to live in and by himself through the Law comes to dye in himself and to live in and by another 4. Nay all Religion without these is nothing but meer opinion and conceit whereby the heart is puffed up and so not fit for mercy and also tyed to himself and his own good Minde the Religion of Christ was it any thing but a denying of himself and cleaving to the Father and giving himself to the Church in love yea to his very Enemies Which Faith and Love is nothing else but a partaker so of himself and his own weaknesse Sin and Death thereby that he can believe and trust nothing in himself or the world but only the Word of God and in that weakness waits on Christ and meere Mercy and cut of that dislike of himself and love to that he sees in Christ loves all judgeth none but himself 1. How far are we then from Christs Religion when all our Religion is 1. Either in Fire of questions and disputations about this and that Opinion maintaining of our singular conceits wherein we seem to excel others in knowledge whereby true love is drowned quite 2. Or in some singular conceit of quality and disposition which we conceive in our selves and thereby grow proud and despise Christ and trample mercy under our feet 3. Or in high roveing conceits of the eternal Deity Majesty and Power and Secret Will and Purpose of God without Christ whereby the heart is hardened 4. Or in the Notion of the Gospel and Christ and faith without the power thereof gloriously vaunting of deep Mysteries But in all these the thing is wanting viz. an humble low believing and loving heart like unto Christ 1. Thus in all these man leaves his own heart and followes his heady opinion he forsakes Christ and pleaseth himself with his own qualities turnes from the word and followes vain speculations denyes the Faith and lives by the flesh 2. Know then that whatever would draw thee from Christ and his Truth is not the Doctrine of God whatever sets up man and makes him any thing but a Sinner is not the doctrine of Christ but of the Devil and Antichrist for it destroyes faith Pray we then that the Doctrine of the Gospel even of Faith and Love may be continued pure in the Church For Maus Wit and Reason will gather a thousand Errors out of Gods Truth viz. when it will not be content to become a fool but will needs comprehend a spiritual Truth and determine thereof according to its own Principles and Judgement Then it brings a world of absurdities for all errors have risen out of the Wit of fleshly minded men for the Spirit leads unto all Truth And I fear there will arise men of perverse minds to pervert the truth of the Gospel some to their carnal liberty some to the establishing of a righteousnesse and power in man without Christ bear we the Infirmities of men But take heed of false Doctrine in the Church for this is the worst of all And I pray God that many alive do not see that the Truth of the Gospel be turned into the Mysterie of Iniquitie and a greater Mysterie of spiritual wickednesse than yet we have seen Sed magna Veritas praevaletâ— Great is the Truth and prevaileth 4. But the kindly effect of the Gospel is to establish these two in the heart of man viz. to bring all things down in man by the Crosse of Christ and so lay him low under thee feet of all For the Gospel is a low thing Faith is a low thing though mighty in Christ and Love is a low thing Therefore all high flowen Chimical Divinity is the Doctrine of Satan and not of Christ And therefore if man be brought under the power hereof then will Christ be precious to him and his Word will be the Life and Treasure of his Soul because man hath nothing to stay him in his deep humility but only he And then will man love a man because he is a man and not because he is of my opinion or good to me or of my way or linage but loves as Christ did yea h s very Enemies As you have us for an example viz. Us in whom you see the Truth of the Gospel to rule and to walk according to the same who seek Christs Kingdom not ours So that He walks safely who truly feeling his own weaknesse and believes man for the Truths sake and not the Trâ—uâ—h for mans sake Follow me as I follow Christ But many were drawn away by the Error of the wicked For man having a good conceit of another is apt to believe what he saith for he believes that God is with him and so falls into odd opinionâ— 1. Better we should never preach than that the Gospel should be believed for our sakes Can we that are nothing buâ— error add to the Truth of God nay if God be not with us and guide us we shall tell a thousand lies for Truth 2. But woe be to that man who becomes by his example a perverter of the Brethren either for matter of Faith or Life or Liberty It had been better he had â—ever been born Take heed then how we depend on â—an there is one man for all even the man Christ Who is the way the truth and the life follow him in the way oâ— faith and love of whom I have told you often because of the danger thereof mans weaknesse So that Man is apt and weak of himself to be drawn into an â—vil way of error and hardly to believe the truth and â—tick thereto 1. For he is blind of understanding apt to believe any thing that may further his fleshly Kingdom â—oath to believe any thing that
They rejoyced as men in harvest and that divides the spoil and they that sow in tears shall reap in joy 1. For all joy but this is nothing but mistakings like a man that laughs in Sleep for want of understanding in himself and feeding himself with shadows and tidings that Satan brings to him 2. All oâ— eâ—joy is but rejoicing in the Flesh. He only comforts the Spirit when Flesh mourns 3. All other joyes ends in sorrow but this sorrow in joy What is all the joy the World can give to man even as the cracking of Thorns under a pot Thou art rich and full of wealth yet a carefull heart in the midst thereof Thou joyes to day and mourns to morrow So the vvanton vvhat cause of joy while his Soul is more fettered and guilt increased Joy passeth guilt remaineth and yet none so merrie Thus Satan hath messengers to rejoice man being sad 1. The World brings tidings or wealth and honour c. 2. The Flesh of pleasure joy and freedom c. 3 Reason from self-righteousnesse and wisdom c. But Christ from the love of the Father that is worth all Now this never springs but from mourning in our selves like that of Paul at his conversion to Christ So then the difference of these are 1. First One rejoyceth to gain the World another to be freed from it 2. One to have his ovvn will and another to lose iâ— 3. One to have all things and suffer nothing another to suffer all things and to have nothing but Christ 2. We see that all joy that we conceive that ariseth out of Religion and not hence is but a fondation layed in man which will die with him But as the Child is merry in his Fathers love though he knovv nothing vvhat shall be done to it and not because he is heir and must be advanced to a great portion so it is vvith us not from any quality in our selves but in another For unto you is born So that Christ truely born unto man is the only fountain of Life unto man in all distresses In the Citie of David Mic. 4. So that nothing shall disannul the truth of the Word of God nor shake the heart that is stayed thereon A Savior You and the World seemes to be lost condemned but behold here is a Saviour at hand even a Saviour sent to you So that The only stay and rest unto the restlesse heart of man is assurance of a Saviour confidence of heart in him As Simeon Mine eyes have seen thy salvation Zach. That we being delivered out of the hand of our enemies c. And hast raised up for us a mighty Salvation And he shall save the people from their sins Such a Saviour was figured in Moses and Joshua And thus prophesied by the Angel Thou shalt call his name Jesus for he shall save my people 1. For man is a lost and condemned creature the word of truth hath judged him his own heart hath given sentence against him For this hath the Spirit of man sought since Adams fall some in the World some in themselves but never found but by Christ The very Heathens sought it and we make many Saviours but all faile save this It is not with us as it was with the Disciples we have found the Lord Christ We go a seeking and enquiring but we have not found the Lord. He saves us out of the hand of our enemies viz. 1. From the guilt of our Souls and temptation of Satan 2. From the corruption of our Nature and bondage of corruption 3. From affliction and sorrow and crosses and want 4. From death and hell and judgement at the last 1. See those miserable Saviours that we frame as the world or wisdom or self-righteousnesse these vve get but yet we are in the hand of our enemies our heart 's full of fear and death 's a terror to us 2. This Saviour is born and given to none but condemned men like a murtherer that can find no way to escape goes to the King and confesseth and cryes for mercie the King pardons for his own glory c. 3. But know that our Salvation stands in another not in our selves though we store our selves and provide great and strong arguments against that day yet all will fail and only bearing indignation of the Lord committing to free mercy must be our salvation 1. Pardoning of Sin 2. In preserving the heart in Faith by the Word to live and dye with Christ and go through all in Patience not as most who think themselves the likeliest to procure a Saviour is to come with their own righteousness and holiness c. But that we come sinners and condemned not bringing righteousnesse but to obtain righteousnesse not to offer sacrifice but to obtain a sacrifice even Jesus Christ Christ the Lord viz The anointed Lord who was figured in that of the Israelites who had the holie Oyle reserved in the Temple sanctified by Moses wherewith their Kings and Priests were anointed Now the Rabbins say that this Oyle ceased in the second Temple till Christ came who was to be anointed with the holie Ghost So that God the Father according to his eternal purpose hath anointed Christ to be Lord and King of his Church to rule in the heart of man that God and his power may he magnified and man made happie in him He hath given all judgement to the Son All power is given to me in Heaven and Earth all things are given in me to my Father he hath hid all treasures in him and hath laid help on one that 's mighty as Psal 4.8 This is manifested in his Word never man spake like this man and his miracles hath it been said that a man opened the eyes of one that was born blind This the Father did by an eternal purpose for the salvation of man that seing man could not comprehend Gods purpose he sent one in our room to whom he hath given power because that we could not ascend to Heaven we might have a God on Earth His Kingdom is righteousnesse joy in the Holy Ghost 1. But we have other Lords the World rules as Lord and we obey it the Flesh commands and we are subject to it 2. Where is that power of man whereof he boasts We would all be Lords and rule according to our own will SERMON V. Luk. 7.36 37 38. c. And one of the Pharisees desired that he would eat with him And Jesus went into the Pharisees house and sat down to meat and behold a woman in the City which was a sinner c. AFter that Christ had preached to the People concerning John Baptist and that many of the People and Publicanes believed and were baptized He upbraids the hardnesse of the Pharisees which neither believed John nor him but rejected the Truth and neither believed John to see their misery and repent nor him that they might receive mercy but trusted in
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
some of his Sermons came to my view Wherein Christian Reader if thou minde well as thou reads thou may taste the fundamental grounds of Truth and also perceive the various deceits of thy deceitful heart and Satans deep temptations unvailed and discovered to thine and his shame which thou mayest read as followeth J. C. Here followeth a Catalogue of the Texts of Scripture that these lines treats of SERMON I. PHilip 3.19 18. Brethren be ye followers of me and walk so as you have me for an example for many c. Page 1. SERMON II. Matth. 11.25 26. I thank thee O Father Lord of Heaven and Earth that thou hast hid these things from the wise and c. p. 12. SERMON III. Mat. 11.28 Come unto me all ye that are weary and heavy laden and I will ease you Take my yoke upon you c. p. 22. SERMON IV. Luk. 2.8 9 10. And there were in the same countrey Shepherds abiding in the field watching their flocks c. p. 30. SERMON V. Luk. 7.36 37 38. And one of the Pharisees desired that he would eat with him and Jesus went into the Pharisâ—es house c. p. 43. SERMON VI. Luk. 8.4 And when much people were gathered together and were come out of every City p. 67. SERMON VII Isa 57.10 Thou hast wearied thy self in the greatness of thy way yet saidest not There is no hope p. 74. SERMON VIII Psal 81.10 11. I am the Lord thy God which brought thee out of the Land of Egypt Open thy mouth wide and I will p. 79. SERMON IX Exod. 12.21 22. Then Moses called all the Elders of Israel and said Choose you out and take for every house a lamb p. 90. SERMON X. Isa 28.14 15. Hear ye the word of the Lord ye scornful men that rule my people which are in Jerusalem c p. 96. SERMON XI Isai 39 5. Then said Isaiah to Hezekiah Hear the Word of the Lord Behold the day come that all that is in thy house c. p. 106. SERMON XII Mat. 1.1 The Book of the Generation of Jesus Christ the Son of David the Son of Abraham Abraham begat Isaac c. p. 112. SERMON XIII Heb. 2.24 Forasmuch as the Children were partakers of flesh and blood he also took part with them that he might through death c. p. 121. SERMON XIV Luk. 22.31 32. And he said unto Simon Simon Satan hath desired to winnow you as wheat but he hath prayed that thy faith fail not c. p. 131. SERMON XV. Dan. 3.16.19 Then Shedrach Meshach and Abednego answered said to the King Nebuchadnezzar we are not careful to answer c. p. 140. SERMON â—VI Jeremiah 48.34.56 Thus saith the Lord God of Israel to thee O Baruch thou didest say Wo is me now for the Lord hath added grief to my sorrow c. p. 151. SERMON â—VII Isa 64.6.7 But we are all as an unclean thing all our righteousnesse is as filthy rags and we all do fade as chasse or a leaf and our iniquiâ—ieâ— like the wind hath taken us away p. 159. SERMON XVIII Isa 65.2 3 4. I was sought of them that asked not after me I was found of them that sought me not and I said Behold me to a nation that called not c. p. 169. SERMON XIX Isa 63.1 Who is this that cometh from Edom with dyed garments from Bozra this that is glorious in his apparel travelling in the greatnesse c. p. 181. SERMON XX. Gen. 22.14 15. After these things God tempted Abraham and said Abraham Abraham and he said I am here c. p. 199. SERMON XXI Esa 9.6 7 8. For unto us a Childi born and unto us a Son is given and the government shall be upon his shoulders c p. 213. SERMON XXII Matthew Chapter 5. An exposition of some verses of the fifth Chapter of Matthew Blessed are the poor in Spirit shewing the condition of those that are blessed p. 231. SERMON XXIII Sam. 15.13 Declaring the double dealing of Saul in the matter of Amalek And Saul said to Samuel c. p. 247. SERMON XXIV 1. Sam. 1.3 4 5. So when the people were come into the Camp the Elders of Israel said Wherefore hath the Lord smitten us c. p. 254. SERMON XXV 1 Samuel 5.1 2 3 4. Then the Philistines took the Ark of God and carried it from Eben-ezer c. p. 261. SERMON XXVI Math. 14.27 I will smite the Shepherd and the sheep shall be scattered p. 26â— SERMON XXVII Mark 13.35 Watch ye for ye know not when the master of the house will come whether at even or at midnight or c. p. 250. SERMON I. Philip 3.17 18. Brethren Be you followers of me and walk so as you have us for an example for many walk of whom I have told you often and now tell you weeping that thâ—y are Enemies to the Crosse of Christ c. THree sorts of People troubled the Church 1. Dogs which with open mouth fought against Christ 2. Evil workers who professed Christ and yet walked inordinately 3 The Circumcision that cut themselves off from Christ and the Church by their singular Opinions and fell into Sects and would needs joyn Circumcision and fleshly Righteousnesse with Christ and so become confident in the flesh Against which the Apostle opposeth his own example who had more to boast of than they and yet it was nothing to him in comparison of Christ So he perswades the Church to hold on forward in the Faith to the crucifying and laying down of all things till they come to the Resurrection of the Dead and in all this Contention to walk in love that if some did not understand the truth of the Mystery of Christ nor yet were brought thereto yet to proceed on in love by the same Rule that God in time would reveal it Here again he propounds his own and the Faithful for an Example that they would walk in that way of Faith toward Christ and Love amongst themselves and then he gives them warning of the former viz. Some in the Church that were Enemies to Christs Crosse and so describes their course and end 1. He propounds himself as a Pattern 2. He warnes them of false Teachers or Brethren In whom consider 1. His affection Of whom I have told you often and now tell you weeping 2. Their curse in these particulars 1. They are Enemies to Christ 2. Their God is their belly 3. Their Glory is their shame 4. They mind earthly things 5. Their End is Damnation This was no vain boasting for elsewhere be acknowledgeth himself the least of all Saints but only opposeth himself and the faithful against false Brethren who only for Glory lived in Envy sought earthly gain by the Gospel lived inordinately and lest that weaklings by them should be drawn to fleshly liberty But look on them which walk after our example for we have no confidence in the flesh We count not our selves perfect we seek not glory
Faith and then he shal be born unto us But man is loath to sit in darknesse and death yet the Kingdom of God never comes but to repenting hearts Repent for the Kingdom of God is at hand 2. As also When we think because of this and that qualitie or diligence or repentance or humilitie he should come Nay he must not be bound by man nor to man by nothing but his own Word and he will thus crosse mans fleshly hopes when thou thinks thy fell the nearest thou art the farthest off and when thou findest thy self the farthest off then thou art the nearest And it is a thing to be noted That Christ came into the World when the Jewes went everie one to his own Citie to be taxed even when they went to acknowledge their bondage and captivitie under the Romans then was Christ born which is also to be observed spiritually viz. When everie man in his own heart lives in bondage fear and captivated by Satan and hath no power to redeem himself but confesseth his thraldom and lyes under it then is Christ born unto the heart for he came to deliver the Captives 4. As also that the Church was now at a great want for the Scepter was departed from Judah and no Prophet was left in Israel as Psal 74. None the guide or teach them nothing left but the word of Promise which seemed to be void and God to have forsaken them And now Christ comes and is born so it is with us And there were Shepherds in the Countrey Here Christs birth is manifested First obscurelie to poor Shepherds and these must carry the tydings of great Joy wherein note that vvonderful humility and lovv estate vvherein Christ appeared to the World though he vvas the great Lord of Heaven and Earth Wherein note Christs vvay viz. That the way of Christ from the first to the last in accomplishing Mans Redemption is in povertie lowlinesse and deep humilitie of Heart far separated from the World and the riches and glory thereof Phil. 2. He was equal with God c. yet took on him the form of a servant Isa 5.3 He hath neither form nor beauty nothing seen why we should desire him he was despised and rejected of men a man of sorrows and had experience of Infirmities we hid our faces from him and esteemed him not the rich of the world cared not for him The greâ— Doctors and wise of the World despised him he soughâ— not his own glory but the good of all he was still among the poor and halt and blind and beggars and had not whereon to lay his head his message was carried by fishers and ignorant men 1. This was the Wisdom of the Father that the eminence of the Parties nor the wisdom of man should not cause his Gospel to be believed but the Evidence of the Truth according to the ancient Prophesies He will not have the Gospel to be credited because of Man but Man for the Gospel 2. This he doth to keep man lowe that he may see nothing to lift him up in the World but the word of Truth 3. And to shew the difference betwixt his Kingdom and the Kingdom of the World who only seeks high things stands in glorie and outward respects but his in poverty and miserie Though in that low estate God manifested such a glorie and power as the World was not capable of For He was a greater Conquerour than Cesar Pompey or Alexander for they subdued a few Kingdoms and yet slaves to their own vain glory and lusts but he overcame the whole World and Hell too that he cared nor a rash for it and yet but lodged in a manger And this is the way that the mindly low that it rise not after the World but so raised by Faith that it tramples it under foot For as the Heathen man could say He is valiant not only who kills Lyons Bears and wilde beasts but he who overcomes his own passion so in Christ 4. For the daily life of man in himself is repentance or securitie and pride that he so live in himselâ— that Sin and the World is a burden to him Yea that have still that opinion of himself that the World had of Christ yea that as he was counted the greatest sinner of the World by the World that he was ignorant and a deceiver so that man see and feel the sins of all men in himself that he beheld no good in anything but in Christ nor no evil in any thing but in himself This keeps him in the manger and among poor Shepherds 1. How far then are we from Christs birth or way who only seek to be great in the World which all strive at it is not a manger or a stable that will fit them but like Lords of the Earth seek preheminence This poverty of Christ becomes a stone to them whom nothing can please but riches and greatnesse 2. Others who imagine themselves to be born of God because of this and that good quality and still strain at high things thereby to draw near to God But this way they are farther of for all Gods people are born in humility and live lowly and humblie even in the stable that is well pleased with any thing and so advanced by Gods free gift for which they praise him 3. What though we be base and fools in the eyes of the World and that we want the glory thereof it was so with Christ nay it is our freedom if we want it or having it care not for it Now as it was the Fathers will that Christ should be born in a Stable and published by Shepherds so it is his will that thou art poor and despised but he had a care of his Son he will also bring thee through it though with lesse pomp yet with as much ease and at death no difference but only that thou with Christ will willingly part with it and he with much grief and sorrow 4. We hear many say They would have succoured Christ better but thou hatest him in his members What good doest thou to them The Angel of the Lord came upon them He came to reveal this great mystery to shew the truth of all the promises now accomplished none able to do it but an Angel from Heaven viz. an heavenly messenger so that No understanding of the Mystery of Christ or seeing the truth of the Promise accomplished but as it is revealed and freely given from above Man in nature perceives not the things of God 1 Joh. 4. There is an anointing from above that teacheth all things and none can say that Jesus is the Christ but by the Holy Ghost though we think that Jesus is the Christ and Saviour Yet we think but after the flesh but his wonderful Love Truth Power bitternesse of Sufferings Victory over Hell and Death not known by comprehending but revealed to poor and miserable minds from above 1. For the Father hath hid all
also and carry them to Babylon to be a prey and servants unto them In the Words note two things 1. His heavy message to Hezekiah 2. Hezekiahs free subjection to the will of God and justifying his Word First He shewes that all the riches and store wherein he glories shall be taken from him yea and his posterity for whom he had gathered them shold be carried Captives and nothing left that he might return to his God As if he shâ—uld say Thâ—u hast shewed all thy store to the King of Babylon and sent the newes of all thy wealth thither Even all this shall be carried away to Babylon and thy children also Thus doth God to destroy the hope of man So that There is a day coming to man that will turn all his riches and glory and pleasures wherein he trusteth and rejoyceth into want sorrow and misery and death doom will sooner or latter lay all in the dust Where is now the glory and pleasure of the Old World or the Power of Pharaoh the Wealâ—h of Job or the Pleasure of Dives the riches of the rich fool or righteousnesse of Paul all laid in the dust For woe to them that now laugh c. 1. For there is a way that seems good to man but the issues thereof are the issues of death 2. For God will take away from man all stayes in the flesh that he may see and know that there is no rest but in him for the life of the first Adam must be lost that we may live by the second 3. Thus God makes way for the manifestation of his mercy and the delivering of Man out of Satans snare 1 Woe to the deceived and bewitched heart of Man whom Satan hath beguiled with the Lustre of the world and drawn from his God who blesseth himself in his present portion and pleasure and thinks he shall see no evil but enjoy many a merry day but sees not the black day when all shall be taken away Nay man thinks to joyn a perpetuity here by joyning house to house and laying a foundation in the earth and then he saith Is not this great Babel that I have built And so shews his Wealth to the world or at least feeds on it himself saith Is not this a goodly portion a loving wife obedient and fine children a good stock and portion a certain estate and never a fâ—iling way of increase what hurt can come to me Even like the thief who blesseth himself in his stolen riches and never thinks of his hanging-day But know though we may put off the evil day a while and first either bury it in forgetfulnesse or drink down fear like beasts or cover it with the righteousnesse of the Law Yet God will either sooner or later strip up our hearts and either first 1. By the Word discover that misery that all our fulnesse cannot remove as before to Hezekiah that with Job we shal curse the day of our birth and with we had never been born 2. Or if he suffer us to run out the course of our vanities with the Prodigal yet there will come a day that will lay all in the dust and darknesse when we shal be cast into the pit and death comes and will not be resisted and then nothing but wailing and gnashing of teeth Wailing for the Time of vanity mispent for Guilt of heart not to be eased for darling with the World that was so esteemed and our friends so dear to part with Then shal we see that Wife and Children Gold and Silver that we see doted on are but Drosse When the Babylonians have ransaked our treasure as now to the Germans and life taken away not to be restored 1. Are not the fair and admired beauties now defaced with rottennesse and consumed with worms that were as smooth ruddy neat and trim as thou art 2 Are not the rich worldlings laid low in a poor sheet and turned to dust 3. Is not the wise-man dead as the fool and all the counsels of his heart perished 4. Are not drunkards and wicked destroyed and their name and posterity forgotten and rotten upon earth 2. Hence we see then whatever man establisheth in his heart and fixeth his mind on but Christ must down and nothing must be left We all desire to learn something and to have something to look at we will trust God but we will have something else to look at some sign and token thus man is lothe to part with all but still he reservs some portion some hope some good quality some righteousnesse to look at no there must be nothing left but the Brazen Serpent Nothing but Christ to look at for all else must to Babylon 3. Nay we see how he takes away all excuses we think to establish our posterity and gather for our children that each may have so much though we fear not our own portion but even these shal be servants we feed them with a coal stollen from the Altar we leave them the fruits of our covetous hearts and so brings them into the snare for an hours pleasure they also must into the land of darknesse commit them to God with any portion for if they may enjoy any small pittance it is enough for thou shalt not know whether they shall come to honour or low degree Let all look for this in the day of fulnesse look for want misery for it will come see thy self taking leave with all thy Friends and Riches for Pompey Alexander are now conquered that conquered all the World Yea the best must taste of this for Christs last day was his heavie day when Wrath Death lay upon Him So that there is a more heavie day to be endured only mans rest in this day is with Hezekiah to cleave to the Word of the Lord in subjection When the Prophet had delivered his message we see how Hezekiah takes it First He acknowledgeth the Power and Goodnesse of the Word of God 2. He submits himself thereto in confidence and assurance that according to the Word Truth and Peace should be in his dayes So that The Word of the Lord is ever good to man and his only treasure on earth and mans subjection thereto his only freedom and rest Isa How sweet upon the mountains are the feet of him that bringeth glad tydings of Peace It is the joyful tydings of Salvation the Word of Life and the Message of the Kingdom and that wherein David found more joy than in all riches or great spoils The Law is spiritual and good the Gospel is the message of Mercy and Life Wisdom is justified of her Children And Eli's subjection to the word of Samuel was his only hearts ease 1. For though it fight against the World and Lust of mans heart yet it is for the freeing of Man from them 2. For this Word must stand though it sight against Man and mans subjection must be his Rest For the Word cannot be changed nor
blind corruption hath to do Which may a reason be why this man brands That for obscure himself not understands Like him that cry'd the candle gives no light When as poor man the want was in his sight That man whose speech is out of feeling spun Thinks it perspicuous as the mid-day Sun Not that I here do go about to blame Some who at others landlie though exclaim With such like words O these are they that see That which to us is but a Mysterie Nor that I point out or exemple sie For eminence this or that man I Nor yet the other for deffect in grace Once aim at or indeavour to debase But say who scorn that other should discern More then himself this lesson well must learn Take heed of thinking he doth somewhat know Least he know nothing as he ought to do I speak to them too who disdains at such As simpler he and know not yet so much And whereas there be more or less degrees Of spiritual insight each one sees I lay this ground more grace one hath still he Thinks other better than himself to be For why in others man th' effects but knows Within we see sin in the very cause And that is plain in this that in their hearts Such are more vext than all their other parts Nor say I now that Nature cannot see In humane learning difference of degree And as is said Grace hath for other eyes And Wisdom to discern too none denyes Yet one main property of clearly seeing Is not to much to eye ones own well being But with good Job to listen too not scorn His Maids admonishment though basely born I oft have heard a godly man confesse Himself beholding for his skill no lesse And spiritual insight how to bare the face And secret passages 'twixt sin and grace To some one poor distressed Soul that lyes With bleeding and with sore and blubber'd eyes Who never a letter know can on the Book Nor dare for sin scarce up to Heaven look Then all his Studies or his humane guides Books or what other humane help besides And good cause why such folk have so clear fight For God sets in the Soul his candle light Yea makes it even a Holy School wherein His Spirit and Satan strong disputants been The Soul mean while yea oft the Bodie walking The hands at work the tongue imploy'd in talking The eyes at view I almost said even sleeping Hear these two talk their acts in earnest keeping Which needs must be a passing way to fill That simplest Soul with wondrous spiritual skill And this made David too a good practiser Then all his learned teachers so far wiser As to speak truth how should it other be But such must practise of necessitie So deep impressions both of love and fear Stampt in their Souls of things that toucht so near And this hath made some speak how much they found Themselves to Prayer and Temptation bound For finding out of that hid Scripture sense They ne're could gain by labour nor expence Learning and Arts as handmaids unto Grace My meaning is by no means to debase For where these two have both their proper site That man must needs prove rarely exquisite But that 's where Grace the other closs doth lay Down under hatches from the light of day For ken it self once nere so little stronger It will be Mistresse but the Maid no longer A cause why those who lay as chiefest ground Bare Eloquence doth yeild so harsh a sound And burden so a sanctified ear With such a weight as grievous is to bear True Eloquence I blame not but such froth As all in sounds out from the speaker goeth The base-born Imp whose pedigree's derived From spurious Seed of learning wrongly wived Blame-worthy most when as in holy writ Affected Humane Flowers varnish it True Eloquence is in its splendor where Fullnesse of matter words doth overbear Setting the heart of such a large extent Like a full Vessel that must needs have vent Or well-charg'd Piece whose bullet fircely drives So violent that it with lightning strives The chief intention which one hath in hand Being how to make his hearer understand As best content when he th' impression leaves And clearest sight of what himself conceives Unlike that Souldier who more cares in fight Fair to discharge then where his bullets light Still Gentlemen fair and farr off de shoot Missing the Paper and sometimes the Butt But the good Archer who the Game would win Cares not how fairly but how near the pin Accordingly things are to hearers brought As they before are in the speakers wrought For what man gives another of a store Which himself hath not in some sort before A cause why such whose heart and tongue agree So wonderous powerful in their preaching be And those who teach not by experience so So little profit by their preaching do What use hath eloquence but to impart To other men the language of the heart Wherein the plainest words that wit can finde Will come far short to model out the minde So almost infinite and ne're divine Words rather seem its language to confine Whereto yet all that may most fitly sort The speakers thoughts most lively to import Whereby more light to hearers may accrue Yea though it seem ne're so strange and new Are commendable yea necessary too Though most men think its but too much ado And plain another thing than words high born Where wind instead of Substance doth adorn Which Sermons stuft with eloquence and phrase Ne're pierce means hearts but sets the wits at gaze The Preacher's like the neat spruse Citie Dame Who when an hungred from a feast she came And asked by her Maid and therewith chidden Why she eat not with others that were bidden Said fool the cause I feasts frequent I trow Is not for meat but manners there to show Now for new words some men as error-breeders Condemn and tearm them fruits of fancie-feeders To this I say and hope I say aright Some words tearm'd new oft gives a greater light Into the Spirits meaning of the Word Then otherwise a sentence will afford Alwayes foreseen they do not disagree With that sound touch stone of all veritie Nay of absurditie nor error sound Which if they do then cast them to the ground Because mans wit subject to falsitie And thereto prone by Nature as we see Doth catch an error sooner from a word Then credit to long tales of Truth afford In which respect our words we well must scan As is observed by a worthy man New words must too be moulded in a mind Inlarg'd by grace and helpt by natures kind For Nature here a hand-maid we exclude not So she into her mistris room intrude not Since Grace must somewhat have to worke upon No Seeds takes rooting on a naked stone Grace yeelding oft accordingly improvements As Nature doth fit or unfit indowments For to the well-tun'd Lute the oaten quill Yields for