THe holy Ghost (as I take it) in these words shadoweth out vnto vs, the difference betweene an Hypocrite, and a sincere Christian. And that

First in their Estates: as that,

1 The Hypocrite hath no­thing; [Page 2] that is, Is a very ban­querout; Iude. 1. 12. An Emptie vine: a cloud without water: Mark. 11. 13. A figtree hauing onely Leaues, hauing a forme of Godlines, 2. Tim. 3. 5. but deny­ing the power therof. Vse. 6. Iude. 12. 2. Tim. 3. 5. [...]. Tim. 4. 8.

2 The sound Christians estate is good, Math. 13. 12. he Hath great riches, he is rich infaith, and plentifull in good workes. Rom. 14. 15.

But how doe these hus­band and manage these se­uerall estates? [...]acob. 2. Philip. 1. [...]1. What is their wisedome in making the best of them? This the Spi­rit of God further reueales vnto vs.

As first, for the Hypocrite thogh he be worth nothing, hath nothing in truth, no­thing in the right vse, no­thing in acceptance, yet he [Page 3] makes himselfe rich: that is, Reuel. 3. 17. hee doth not see his emptines, nay he will not see it, Luk. 12. 18. 19. yea he would faine be esteemed rich, and in his carnall wise­dome he makes himselfe rich: thus doth he make the best of his nothing, thus doth he set out, and lengthen his banquerout estate.

As for the vpright in hart, Rom. 8. 21. it is not so with him. Thogh hee haue great riches in truth, 2. Tim. 4. 8. and greater in expecta­tion, yet saith the Spirit he makes himselfe poore: that is, he stands not vpō the shew, nor sets them out to sell, Matt. 5. 3 he proclaimes not his riches, Luke. 5. 8. nor depends thereon, Luk. 14. 11. but abaseth himselfe that he may be exalted, Matt. 16 denies himselfe that he may be [...]ound in Christ; forgets [Page 4] that which is behinde, that he may hasten to that which is be­fore, though he knowe nothing by himselfe, yet he is not iusti­fied. 3. Phil. 1 Cor. 4. 4.

2 Yea though hee were perfect, yet he knowes not his owne soule. Iob. 9. 27. Nay, he knowes that God is greater then his conscience, and knoweth al things, euen the secret sinnes which he cannot discerne. And there­fore hee abhorres his life, and beares the yoake from his youth: he sitteth alone and keepeth silence, because he hath borne it vpon him: he putteth his mouth in the dust, if there may be hope: he giueth his cheeke to him that smiteth him, he is filled full of reproaches: For hee [Page 5] knoweth that his God will not forsake for euer; but though he send affliction, yet will he haue compassion according to the multitude of his mer­cies. 1. Ioh.. Ps. 19. Lam [...]t. 3. 27. 28 29. 30. 31. 32. Psal. 97. 4. Psal. 96. 15 1. Cor. 10. 13. Hebr. 2. 18.

Thus doth the true Na­thaniel husband his estate. And thus generally of the purpose of the holy Ghost, and summe of these words.

Now let vs more particu­larly consider of these diffe­rences.

And first of These estates.

The Hypocrites estate you haue heard to be desperate. As he hath nothing, so he will haue nothing, he will not see his want, he makes [Page 6] himself rich, Reue.3. he saith that he seeth, & therfore his sinne remaineth on him. Ioh. 9. more hope of a foole, then of such a wise man that is only rich in [...]

1 [...], he hath what­soeuer the regenerate pos­sesseth; [...] he many times in [...] goeth beyond him. [...] 1 [...].

2 In substance hee hath much common with the re­generate, 1. How. as first, commu­nion of outward meanes of religion, the Word, Sacra­ments, [Page 7] cōference, example. &c. Secōdly, vse of outward means, 2. What th [...] Hypocrite hath. for this life in an outward manner, and for externall ends. As first, loue to him­selfe, and so generally of sal­uation, 2. Knowledge super­naturall, whereby hee dis­cernes the true meanes of this saluation.

3 Faith temporarie, where­by for a season he assents to the meanes, reioyceth for a season in them, wisheth that he may be partaker of the end, to which they lead, en­treth into the way which may leade him to that end, and so long as Winde and Tyde serues, Sayles very conten­tedly to that wished Hauen. Ioh. 5. Balaam. Num. 23. Luk. 8. Matt. 6. 24.

[Page 8] 3 Yea, Insubstāce he hath some graces, euen beyond the Elect. As he may do Mi­racles, and haue extraordi­narie knowledge of manie mysteries; for the good of others, and to make himself without excuse. Math. 7.

4 Yea, he may be restrai­ned from some euills which the Childe of God may fall into: that, so hee may haue his desire, in affecting an outward forme and glorie of religion, thereby more dan­gerously to deceiue himself, by resting therin, and to de­ceiue others, by tying them to his measure. Tim. [...]. 5. 13. and causing them to stum­ble at the infirmities of the Saintes.

5 Yea, he may liue all his [Page 9] daies in prosperitie; that so hee may the rather flatter himselfe in the worth of his profession: and he may die in a glorious carnall peace, to the great slūbling of the world, and abusing of his vaine heart, Iob. 21. 13. Ierum. 12.

And so he may be iustified and approued of the world that o [...]nes him: whereas the Saints may liue in co [...] ­tinuall afflictions, and die in much trouble, and anguish of spirit, and so for a time be condemned, both in life and death: of an vnbeleeuing, & vniust generatiō. Psal. 34.

3 All this and much more in particular, (of which else where (God willing) is the portion of the hypocrite: [Page 10] And yet for all this, [...]ow this [...]at he hath nothing. in the truth, he hath nothing.

How so?

First, because he hath no right in any thing that hee hath, he is but a thiefe, and a Robber, an Vsurper of Gods graces. And therefore what­soeuer he hath, [...]. Because [...]e hath no [...]ght. is none of his. Well may he prouide, and prepare it as a Cooke, but the righteous shall be fed there­with, he shall gather siluer as the dust, but the Saints shall di­uide it. Iob. 27. Ioh. 10.

Secondly, [...]. No right [...]se. he hath no right vse of any thing that he hath; his consciēce is defiled. and so all things are impure vnto him: and how can he but abuse and peruert the same? Either missing in the ground, as not doing it in [Page 11] Faith, or failing in the man­ner, not according to the rule of the word, or abhor­ring from the right end the glorie of God. Tit. 1. 15. Rom. 14. 1. Cor. 10. 31.

That which he doth pro­ceeding from naturall know­ledge or good intention and meaning, or at the best a vaine presumption, or tempo­rarie faith: his manner of do­ing, being in wilworship and bodily seruice, which profi­teth nothing, his end being to rob God of his glory, and transferre it to himselfe, and so to expresse some degrees of the sinne, of Antichrist, euen to aduance himselfe a­boue all that is called God, and yet to satisfie the flesh, & make his belly his God. [Page 12] 2. Coll. 3. Phil. 19. to sacrifice to his net, and so make his wit, & industrie his God. In a word, meerely to seeke himselfe, and to put out all sense and vse of the diuine power. Matt. 13. 2 Coll. 25. 1. Tim. 4. 8. 2. Thess. 2. 10. Abac. 2.

Thirdly, No true [...]omfort. also the hypo­crite may be said to haue nothing, because he hath no true comfort and successe in what he hath. Though the Lord giue him his desire, yet he sends leannes into his soule: Psal. 106. 15. he hath either some inward gripe of consci­ence, or some outward leprosie accompanying his greatest and securest reuellings, in his most glorious happines, Prouerb. 14. 3. 2. Rom. 5. 27. [Page 13] somewhat there is, so scarres and crosses him, that all his honour is nothing vnto him, the cōscionable walking of the Saints, confounds his pompous and outside pro­fession. Hester. 5. The poore vineard of Naboth lies so conuenient, that he cannot hold vp his head, nor eate his meate, vnlesse he may embrue his hands in blood, to enjoy the same, 2. Kin. 29. some such like thing there will be stil to procure enuie, & discontent; that so though hee hath somewhat, yet in­deed beholding it often in the true glasse of the word, and the holy examples of the Saints, 4. Nothing in regard of others. hee sees it to be no­thing, in comparison of what others haue. And yet such is [Page 14] the strength of delusion, that he is giuen vp vnto: that what he wants in sub­stance, that he will make vp in complement, and shew; and so indeed is nothing to that he seemes to be, 5. Nothing to what he seemes to haue. faine would he seeme to be perfect, if you will beleeue his shewes: nay, if you will beleeue his owne word: he saith he is rich, and encreased in Goods, and hath need of nothing, Reuel. 3. 17. And yet the spirit tells him, 6. Nothing to that he said he hath. he is poore and blind, and mise­rable, he hath nothing of what hee saith, because he makes himselfe rich: there­fore he hath nothing.

And well were it with him if hee might bee his owne Iudge, though hee were de­ceiued in himselfe, yet hee [Page 15] might be approued of God: But obserue I pray you a fur­ther measure of Gods iudge­ment vpon him, that what is highly esteemed of M [...]n, is abomination in the sight of God, Luke, 16. 15. because the hypocrite so ouerrates his goodnes, and standeth vpon his terms of vprightnes and perfection: therefore the Lord reiects his confidēce, Ierem. 2. and condemneth his painted shews, and vaine boasting. The Publicane that confesseth his sinne, is ac­cepted, 7. Nothing, because not accepted. when the proud Pha­risie that boasteth of his righteousnesse, making it seeme greater then in trueth it is, is therefore reiected of God, Luke, 18. because his person is abominable. Thus [Page 16] hath the hipocrite nothing, because it is not accepted of God; whose acceptance on­ly giues true valuation, and worth to all our actions: which in thēselues are wor­thy nothing but shame and con­fusion, Dan. 9. And can the Iust and holie Lord doe o­therwise?

Doth he not loue truth in the inward parts? Psal. 51. Is the Hypocrite any thing in the truth, 8. Nothing to that hee should haue Is that he hath ought to what he should haue? sure­ly, hee should be vpright in hart, but he hath seuen abo­minations, yea, deceitful­nes the root of all: he should haue his profession and pra­ctise answere eache other: but alas, must not his Iacob-like profession cōdemne his [Page 17] Esau-like practise? Is he not of his father the diuell, euen a murtherer of his brethren, though hee professe him­self to be the sonne of Abra­ham? Iohn. 8 44. Thus is the hypocrite nothing to that which he should be. And therefore it is iust with God, that

He shall be nothing to what he would be. He would be happy: And yet of all men shall be beaten with most stripes. 9. Nothing to what hee would be [...] Math. 25. He would be ho­noured of the people. 1. Sam. 15. And yet is hated, because he makes profession; yea more iustly scorned, because hee shames his profession; hee would enioy the pleasures of sinne with greedines: yet is hee often brideled with the credit of his profession. And [Page 18] so is more inwardly enfla­med to Lust, and enraged a­gainst God: And that wee may yet further behold and admire the Iustice of our glorious God: Obserue (I pray you) that

Howsoeuer the Hypocrite denieth the power of goalines, yet would hee faine retaine forme and shew thereof: 10. No, not so much as in shew. that so he may still deceiue him­selfe and others. But doth not the Lord euē reuert this his confidence often times? Dooth hee not take away his restraining spirit, and giue him vp with all greedines to break out into grosse sinnes? Rom. 1. 25. 26 Doth not the Hypocrite hereupon labour to dead his conscience, by reiecting knowledge, that so [Page 19] hee may cōmit sin more se­cretly without controlmēt? F [...]hes 4. Doth he not plain­ly [...], Departs from vs [...] the knowledge [...] Io [...]. 15. 21. As [...]u [...]ifying the Lord▪ that it were better for him neuer to haue knowne the wayes of righ­teousnesse, then thus with the dogg [...] to returne to his vomite: 2. Pet. 2 Doth not man being in honour become voyde of vn­derstanding, loosing the very light of knowledge, toge­ther with the shipwracke of conscience, and so may be com­pared to the b [...]asts t [...]at perish? Ps. 49. Is not now that which he seemed to haue, taken away from him? Matth. [...]5. His madnes shalbe made manifest to all men; No longer shall hee [Page 20] preuayle, to deceiue Gods people 2. Tim. 3. 9. Hee shall no more weare arough garmēt, to beguile instable soules. 13. Zach. 4. Thus will the Lord vncase the Hypocrite in this life. And thus hath he no­thing of what hee would haue, though hee would haue nothing but a shew, which indeede is nothing.

Lastly, Not to passe ouer the reason of the holy ghost: 11. Nothing, be­cause hee makes him­selfe rich. Euen because hee makes him­selfe rich, therfore, he hath no­thing: For can that bee any thing in Truth, which hee makes himselfe to be, seeing it is of God, whatsoeuer is good in vs: And because hee makes himselfe rich, and will not see his want, therefore hath hee nothing, neither in hand nor in hope, hee is not [Page 21] onely poore but desperately miserable: he must necessa­rily liue and die, A corrupt tree, and without fruit being now twice dead by the reiec­ting and abuse of grace, and so fit for nothing, but for eternall vengeance? Iud. 12. Math. 3.

2 And can hee haue any thing, 2. Because Gods giues him no­thing. vnlesse the Lord doe giue it him in mercy? And will the Lord giue him grace, who refuseth the same? hath by sinne disabled himselfe for̄ the right vse therof? Iud.4. And shall not all that is gi­uen him further his con­demnation? Well may the Lord lend him his goods, well may he entrude vpon them: But free gift he hath none, nor freely shall enioy [Page 22] them: but as hee abuseth them to Gods dishonour, so shall he be stripped of them with shame, and bee cast off from all hope, euer to attain them againe: Yea, be cast into eternall punishments, for the a­buse of them, Math. 25. 30.

Well, thus we see in what respects the hypocrite hath nothing. As also the reasons that he must needs haue no­thing: seeing as neither that which hee hath, is giuen him to enioy, Tim [...]t, 6. and so it is no better then nothing: Nay better neuer to haue had a­ny, then at such a rekoning: Neither dooth hee desire the substance of goodnes, but the shewe thereof, [...]. Because he desires it [...]as nothing in shew, no [...] substance, which is as nothing. And ye [...] eft soones is he wearie of the shewe, be­cause [Page 23] it hindered the enioy­ing of the pleasures of sinne. Nay, in the ende reiec­teth the ve­ry shewe.

1. Whence we may learne, 1. Not to [...]nuie the cracking of the Hypocrite, nor any pro­speritie which furthers the same, seeing al is as nothing, yea worse then nothing, e­uen vanitie and deceit, Psal. 37. 1. 8.

Secondly, Vse, 2. not to Content our selues with the Hypo­crites measure, neither to square our selues according to his line, seeing all he hath is no more then nothing: Nay, lesse then nothing, a meere lye, an Idol, 2. Cor. 10.

But rather so trie our selues by the hypocrites scantling, 3. as wherin he hath any thing, therein not to excuse our­selues, if we come short of him, [Page 24] vpon pretence, because hee abuseth it, therefore we may be without it, or not safely ven­ture on it, but rather, wherein hee is any thing, therein la­bour wee to be much more, not contending in the shew, but laboring to expresse the substance, and making good in our practise, what we haue receiued in knowledge, and so growing in Knowledge, that wee may encrease in obedi­ence, till the worke of Christ be perfited in vs, 1. Phil. 10. 2. Pet. 1. 6. 7. 8. 2. Cor. 5. 6. To this ende, As the Hypo­crite thinks he is somewhat whē hee is nothing, and so deceiues himselfe, Gal. 6. 4 So let vs ac­knowledge, that of our selues we haue nothīg, as of our selues: that, in vs, that is, in our flesh, [Page 25] dwelleth no goodnes, Rom. 7. that so we may be partakers of the fatnes of the Oliue, How vice may goe be­yond the hy­pocrite. and be truely ingraffed into the true vine Christ Iesus, Ioh. 15. that so we may bring forth fruit in him. Thus hauing our right in goodnes, throgh Iesus Christ, wee shall also haue grace to vse it well, and being faithfull in a little, we shall be entrusted with greater blessings, Math. 25 our faylings shall not be imputed, and our in­firmities daily purged; and we daily renued by Christ, that we may growe vp in him, which is the head, doing all in thankefulnes vnto our God, for his Sonne in Christ Iesus, in all things guiding our selues according to his blessed word, Psal. 119. 9. and aboue [Page 26] al things, ayming at the glo­rie of our eternall God, 1. Cor 10. 21 that so good will may still flow downe vpon the sonnes of men, whereby being enabled to constancie in weldoing, we shall fight the good fight of faith, and finish our course with ioy And so obtaine the end of our faith which is the saluation of our soules. 2. Tim. 4. 7. 8. 1. Pet. 1. 9.

Thus haue we heard of the Hypocrites Estate. Shall we now a little further con­sider of his wisedome in the husbanding thereof.

The spirit readies vs here­in Hee makes himselfe rich, obserue I pray you the man­ner of the speech, hee saith not, that he is rich indeed of [Page 27] himselfe; The mane [...] of this, Tha [...] The hypo­crite makes himselfe rich. for so neither he is: neither indeed can he be; neither doth the spirit say: that he is made rich, for this onely belongeth to the Saints: Iacob. 2. whom God hath chosen in Christ to make them rich in good workes: but, as the Iewes wold there­by chalenge our Sauiour to be a counterfait, because, say they, that he said, I am the King of the Iewes, Ioh. 19. 21. therein intending that hee tooke vpon him the calling he had no right vnto: nei­ther indeed was the person he pretended to be: So the holy Ghost doth herein iustly challenge the Hypo­crite of cousenage, be­cause hee makes himselfe rich; when hee is a ban­querout: [Page 28] thereby imply­ing his legerdemaine, that had deuices, not onely to hide his pouertie, and colour his emptines: but further also was growne such a Mai­ster of his trade, as to make himselfe rich, at least so to seeme to himselfe, yea to other also: to gaine credit of such esteeme: when indeed he was no better then quite out at heeles. Obserue wee then here a double propertie of an hypocrite. 2. [...]. Obser. Hypocrite [...]oth not [...]either vvill [...]iscerne his [...]mptines. First, that though hee be worth no­thing, yet in no hand can he abide to heare of this: hee doth not see his nakednes, hee knowes not that hee is poore and blind, and miserable, nay which is his desperate estate: hee will not see it. [Page 29] And no meruaile.

1 For as hee desires not to see his spirituall naked­nes, least by the view there­of, his seeming happines might be disgraced: and carnall de­uotions confounded: 2. [...]o is hee iustly giuen vp by the Iustice of God, to be besot­ted with outward pompe, and prosperitie: that so, he may not discerne his inward wants. 3. And so doth hee fall into the hands of Sa­than, the God of this world, 2. Cor. 4. 5. by whom being blinded & further infatuated, either with a false iudgement of things, or misapplying the true, The Gospell is hereby hid vnto such as perish, that so not being nowe able to discerne his nakednes, [Page 30] because he wants this hea­uenly Eye-salue, he might be made more inexcusable in reiecting this true light, and so be iustly giuen vp to strong delusions, 2. Thess. 2. 12. be­cause hee will not obey the truth. Whereupon it com­meth to passe, that as before, he desired not to see his na­kednes, but rather to haue it couered, & cōcealed from himselfe; And to this end, being dazled with shewes, and outward baits, hath not laisure to looke home; So: because, he reiects the birth­right in comparison of the messe of pottage, Genes. 27. is therfore giuē vp to strong delusions: By these delu­sions his Iudgement is so per­uerted and true light corrup­ted, [Page 31] that now taking light for darkenes, & darkenes for light, he blesseth his soule in this wilful ignorāce of his estate: Libertine. as if it were his grea­test happines to be sence­lesse in his misery, that here­in he may deceiue his soule, that his sinne is pardoned, because though he commit the same with greedines, Ephes. 4. 19. yet he hath no feeling of it, no sting of con­science for the same. And therefore he resolues, that he may follow it stil. Pro. 23.

And, hereunto furthers an other policie of Sathan, who by leading his eyes abroad, to view other mens estates, doth increase hereby this spiritual blindnes: And that, when either 1. cōparing him­selfe with others, y ^e are short [Page 32] of his measure, he thereby resolues y ^e his estate is good, he sees no euill in it: or else secondly hee is so quick­sighted abroad, that his eyes are put vp at home, he sees so much in others, he hath such cause to looke abroad, that he hath no neede, or leisure to looke home: nay by looking abroad, hee makes shew that all is well at home. 2. By the [...]eceitfulnes of sinne see­king to hide [...]selfe.

Adde we hereunto, the deceitfulnes of sinne which must not be seene into; that it may not be repented of. And that it may not be seene into, hath many colours. First either God knowes it suf­ficiently, and therefore what neede I trouble my selfe to examine the same, By what meanes. or I can neuer attaine vnto the depth [Page 33] thereof, and therfore in vaine do I labor to search and dis­couer the same, 3. or the pre­cise knowledge hereof may driue me to dispa [...]e: & there­fore it is not good to buy re­pentance at a rate so deare. 4. and what need I trouble my selfe to renue those wounds which are alraedy healed by the Blood of Christ?

Thus doth the Hypocrite hide his Nakednes, these are the meanes and cloakes hereunto.

By which we may learne. Vse. [...] 1. As to reiect the cōfidence of the Hypocrite, who be­cause he hides his sinne, & will not see his nakednes, there­fore he shall not prosper: Pro. 28. his sin shall be laid open to his shame & confusion: 2. So to discerne the deceitful­nes [Page 34] of sinne, and cunning o [...] Sathan in keeping vs in this spirituall blindnes, & igno­rance of our miserie. And therefore that we may pre­uent this desperate cōdition

3 Learne we in the feare of God to discerne our spiritu­all miserie. Instruction. And that

1 First by often viewing our selues in the glasse of the law. How to dis­cerne Spiri­tuall naked­nes.

Rom. 7. 9. 10.

2 And iustly obseruing, Meanes [...]ereto. the checkes of conscience conuinced thereby.

3 Not neglecting to take notice of the examples of Gods chaistisements vpon o­thers for sin, as knowing that y ^e like may befall vs. Ps. 119.

4 Especially obseruing the secret and inuisible hand of God vpon our selues, mee­ting [Page 35] with our sinnes by spe­ciall chastisements.

5 And that either those ordinarie and strange buffe­tings and renued quawmes of the conscience, Inward and outward. or else the wounding of our good name, our crossings in the familie by wife, children, seruants, emptying of our estates, by casualties. &c. Psal. 31.

6 Aboue all things, la­bour we to discerne the wor­thines of our Sauiour and our priuiledges in him, together with that inestimable price he paid for vs, and this will most profitably bring vs to y ^e sight of our nakednes, that so we may desire to be cloa­thed with his righteousnes.

7 And seeing: So long as we liue here we shall haue somewhat to blind and de­ceiue [Page 36] vs:therfore behold we our estates often in the graue, Consider the excellent price of our saluation. where corruption shall be our mother, & the wormes our brethren & sisters; And this wil be a notable meanes to call vs home to view our selues, [...]. Meditatiō of death. that so wee may yet further discerne our pouer­tie. And

8 To this end, arrest we our selues oftē before the Iudge­ment seate of Christ, [...]. Meditatiō of the day of [...]udgement. and pre­pare we our soules thereto by a daily examining of our selues and casting vp of our accounts, that so we may yet more and more take notice of our vilenes.

And to make our vnwor­thines more truely to ap­peare vnto vs, [...]. Glory that [...]all be re­ [...]ealed. set we before the eyes of our minds the in­cōparable waight of Glory that [Page 37] is layed vp for vs, viewe wee our present estate often in that glorious glasse. And this shall much further the disco­uering of vilenes.

As for the Worlde, and pompe thereof: seeing this is no small meanes to blinde vs in our estates, making vs seeme better then wee are, therefore learne wee to dis­cerne the true Nature of all earthly things. And know­ing their best worth to bee but vanitie, and vexation of spirit, Lam. 1. Learne we to giue them such room in our hearts, Discerning▪ & renoun [...]cing earthl [...] things. as that we can learne to be abased when we doe a­bound: and to abound in content and thankfulnesse, when we are abased: Phil. 4. let our proportion be not to [Page 38] seeke after great things: and our desires be, to cast our care vpon God. Let vs vse the world, as if we vsed it not. Let vs en­ioy the best, as wee were still willing to leaue them for a better Let vs more account, of our right in these things thē to be cloyed with them. And prepare we our soules dai­ly for afflictions: Examining our obedi­ence to any one particu­lar Com­maund. that so wee may yet better see our emp­tines and vnworthines, Ie [...]e. 45. 1. Pet. 5. 1. Cor. 7.

And least wee should erre in cōtenting our selues with generalls. Note. That we may dis­cerne our spirituall pouertie indeede: Examine wee our strength in the keeping of any one of Gods Commaunde­ments: Not so much waying our failing in the Outward [Page 39] actions, which are finite, and may be excusable, as rather discerning the inward corrup­tion, & rebellion of the hart, the blasphemous thoughts, & vile imaginations, which credit, and feare of punish­ment, restraineth from the Act, this will much further the discerning of our vile­nes. Gen. 6.

And to this ende, take we our selues to taske how wee haue, or can keepe any one of the Commaundements. In keeping of the Sa­baoth. Examine wee our selues (for example) how we faile in the keeping of the Sabaoth: how we faile in preparation: how in binding our thoughts to the good abearing; how in accompanying the ordinan­ces of God, with the intenti­on [Page 40] of the minde, to conceiue the wil of God therin: how to profite by that we vnderstād: how to communicate, what we conceiue for the good of others: how to keepe our peace with God, in holy medi­tation, and conference with his Maiestie: how to labour peace with men, by reconci­ling them vnto God: how to order our Christian liber­tie on the Sabaoth, (as being Lords thereof) that it be not occasion to the Flesh, and in­terrupt our sweet communi­on with our blessed God. Galat. 5. And I am perswa­ded, that if we had no other means to discerne our emp­tines and insufficiencie; e­uen our best striuings, for the sanctifying of the Saba­oth, [Page 41] (as being the maine trial of the power of sanctificati­on) would sufficiently con­uince vs, both that of our selues we are able to doe no­thing, and that, corruption, remaining in vs (if the Lord should enter into iudgment with vs for the same) were sufficient to infatuate all the graces of God in vs: and to confound euen the best ser­uice we can do vnto his Ma­iestie. And this I take to be a liuely practise, whereby we may attaine to the power of spirituall nakednes.

And thus doth the Lorde raise Light out of darknes: the desperate policie of the hypocrite in hiding his estate: you see, hath taught vs to discerne and discouer the [Page 42] same, Ierem. 17. 10. And let this be an especial rule, yet fur­ther hereunto: that though we cannot know the depth of corruption in vs, yet let vs not faile still to sounde the bottom by the power of the word, Though vve cānot knovv the deph of corruption, yet let vs not giue o­uer sear­ching. and so farre as it plea­seth the Lord to discouer vn­to vs: let vs not be ashamed to shame our selues therein: At no hād giue we here way to Carnall wisedome, to sup­presse or smoother what wee knowe, either by excusing it, as the common condition is, or diminishing, that it is not so bad, as it is made, or as others haue done, or by put­ting it off frō our selues, as if Diuine prouidence, or necessity, or some sufficient cause pro­uoked thereto; or lastly, by [Page 43] outfacing, and denying, yea, impudent iustifying of the same: (For this wil make way to a reprobate sencee,) Rom. 1. 28. But in the name of God, And what we can [...]nd, that to re­moue. labor wee to discerne the vt­most of our vilenes: And as wee discerne, to deale faith­fully with our owne hearts: clearing all other, and con­demning onely our selues; that so iudging our selues, we may not be iudged of the Lord. And thus much of the first propertie of the hypocrite, that hee cannot endure to discerne his nakednes.

But doth he stay here? No surely, this will not serue his turne, to think himselfe not miserable: but as hee would be accounted happie, and to this end, assumes the Cloake [Page 44] of religion, so doth hee here­by: through the diuine iu­stice, giuing him vp to the abuse of this Sacred profes­sion, so farre preuaile, by the strēgth of delusion; that he makes himselfe Rich: that is, not only in his owne con­ceit; hath knowledge and hap­pines enough for himselfe, yea, some ouerplus for others: but also to others ofttimes makes so faire a shew, As that his measure is onely approoued, and all others reiected: yea, happie is hee that hath now foūd such a last for his foote: whereby he may serue God and Mammon too, carry the credite of Religion with the foremost, and yet enioy the pleasures of sin for a season, with the most Licentious.

[Page 45] Behold then an other pro­pertie of the Hypocrite, that though he be a starke Beg­ger by nature, and by tam­pering with Religion, be­comes twice dead, and pluckt vp by the rootes, made more inexcusable: A very des­perate ban­queroute. faster bound to condemnation: yet see the power of delusion.

Hee makes himselfe rich: that hee alone might haue the glorie, 2. Obseru. Propertie of an hypo­crite to make him­selfe rich. hee makes himselfe rich, abusing holy things, to further this delusion, that so his glory may be his shame, when his folly shall be made manifest, when the true ow­ner shall call to account, and recouer his right, and giue him hise portion, euen the fruite of his owne councells.

What then, is this, that the [Page 46] Hypocrite makes himselfe rich? surely the meaning of the holy Ghost (I take it) is,

Not only, that he hides what hee truly is, but also that hee makes shew of what he is not, and pretends great riches, by that little he seems to haue: Yet so, as that hee comes not by them, by the right meanes, they are not giuen vnto him from the mercie of God, but rather as an v­surper, he intrudes vpō them; & so accoūts that his owne, which he hath no right vnto: Or else hee makes himselfe rich, ascribing that to himselfe, which is the gift of God, as if his owne wisdome and indu [...]stry, had procured them vn­to him. 1. Corinth. 2. Ierem. 9. Dan. 4.

[Page 47] So that in this grace of speech, the Spirit of God im­plieth generally two things:

First, that the Hypocrite makes himselfe rich, either of what is not in him at all: boasting of what hee neuer enioyed, or if he haue ought hee makes it more then it is: makes himselfe rich: Matter wherein he is rich. wher­as indeed he wants sufficient: setting the best side outward, and making his wild grapes seeme right good Fruite.

And so the Spirite hath re­ference to the matter of his riches: or,

Secondlie, in that it is saide, He makes himselfe rich: This (making of himselfe,) either implies the manner of the Action. Namely, by Intrusion and vsurpation, as [Page 48] if it were not giuen, but rather craftily creapt, and incroacht vpon: or else it implies the ground, and ende of the action: namely, his owne glorie: The māner whereby he makes him­selfe rich. as making him­selfe rich: & being beholding to no other for the same.

All which, as they are liue­ly properties of an Hypo­crite, so let vs in particular consider of them briefly in their places.

And first, that an Hypo­crite makes himselfe Rich, that is, makes great boast of what is not truely in him at all, 3. Obseru. Hypocrite makes him­selfe rich of what hee hath not. aduācing himselfe in the things hee not so much as knowes, neither euer saw. 2. Col. 18. and speaking euill of the things hee knowes not, that so hee might gaine the estimatiō of more [Page 49] zeale and holines, 2. Pet. 22. being as wells without water, and clouds without raine; spea­king swellings words and yet which are but vanitie, and promising libertie vnto others, when himselfe is but a slaue of corruption. The spirit (you see) giues plaine euidence hereunto. And no maruaile.

1 For is he not of old or­dained to condemnation, Reasons. and therefore must be giuen vp to conceiue and boast of what he hath hot, that so he may not see what he wants: nor seeke to what should truely make him happie? Iud. 4 Ioh. 9.

2 Is he not to make up the measure of his condemna­tion, and encrease the same, by deceiuing himselfe, and [...] ­others, and therefore doth he [Page 40] not make shew of what is not in him, that so he might beguile vnstable soules, Ma. 23. 2. Pet. 2. 17. 18. in draw­ing them by these shewes to make a mocke of religion and so either to keepe from embracing thereof, or to nouzle them in a deceitfull entertainment of the same. Heb. 6. 45.

3 And can he otherwise walke as an Angell of light, and arrogate perfection vn­to himselfe, if hee did not boast of what was not in him. 2. Cor. 11.

4 Is [...]he not hereby pro­uoked, to esteeme basely of re­ligion: [...]ob. 21. seeing it can serue as a broker to make him seeme what hee is not: And so is nourished in his Athiesme, and contempt of God?

[Page 41] 5 And doth he not exalt himselfe hereby in voluntarie deuotions and formall comple­ments euen aboue all that is called God? 2. Thess. 2. Col. 2

6 Can he do otherwise, that is so blinded by the God of this world, as to take light for darkenes, and darkenes for light? 2. Cor. 4. Esay. 5.

7 Is he not as a deceiued Doue without heart, hauing his iudgement peruerted, and so must needs imagine himselfe to be what he is not. Hose. 7.

8 Doth he not measure his estate by false rules, As, Custome, Time, Exam­ples, especially such as haue lesse then hee: letter of the lawe, his owne vaine heart, [Page 42] and so by these broakers is further flattered to conceiue himselfe to be what he is not, Ioh, 7. 48. Hester. 3. Learne we hence.

1 To conuince the hypo­crite by this, Vse. that he boasts of what good is not in him, and withall denies the euill that is in him.

2 To trie our estate in sin­ceritie by this, How to trie our estates [...]ereby. that we be so farre from boasting of what is not in vs; or assuming that to our selues which is vaine­ly 1 ascribed vnto vs; As, that though we are possessed of many excellent graces, yet we assume no right in them but by the right vse of them, 2 and because we faile at the best in the vse, Iob. 31. therfore take we heed of beholding the sonne [Page 43] when it shineth; that is, of be­ing dazeled with the graces of God in vs, least spirituall pride be nourished, & security maintained, & so through negligence and vnprofitablenes we be stripped of Gods bles­sings. Rather in the feare of God, Let vs feare our selues 3 most when we haue greatest mercies. And be iealous of 4 our selues, though not in re­gard of our knowledge of the right in, & truth of the action, neither of the accep­tance thereof in Christ Ie­sus; yet of the exactnes and worthines thereof in it selfe. And of any warrant as from our selues, to perseuere & con­tinue in weldoing.

And seeing do what we can, vaineglorie will steale vpon vs; and so prouoke to boast [Page 44] of what is not in vs, How to preuent this euill. least we should be accounted negli­gent, short of others, vn­thankfull, &c.

Therefore learne wee in the feare of God to preuent this sinne.

And that by these meanes.

1 Labour we, sound and perticular knowledge of our e­state, and measure, by daily viewing our selues in the glasse of the word, and ex­amining our hearts, and priuie corruptions, and daily Iudg­ing our selues by vnfained repentance.

2 Keepe we our Iudgement sound, and spirituall, by clea­uing close to the power of the word, and hating all vaine, & false rules, Psal. 119. As opinion, custome, example, multitude, flesh and blood, &c.

[Page 45] 3 Resolue wee our selues; that though we must striue to be with the foremost, yet there are many that may, and doe goe beyond vs in grace, whose examples wee are to admire, reuerence, and imitate so farre forth, as that we striue not to leape vp to them by a vaine con­ceit of what is not in vs; but rather soberly submitting our selues to such meanes wherein we may follow after them: Note. that (whereas the hy­pocrite being not willing to take the paines, which may bring to perfection, and yet through y ^e pride of his heart arrogates no lesse, and there­fore in steed of the lōg & te­dious way of practise, makes a shorter cut euen to bragge [Page 46] of what hee hath not: wee notwithstanding may in pa­tience possesse our soules, comforting our selues so in the truth of the measure, we haue alreadie attained vnto: as that still we forget what is behind; 3. P [...]il. 13 14. And hasten to that which is before, following ha [...]d after the marke for the high price of our calling in Iesus Christ.

4 Lastly, aboue all things labour wee for assurance of faith in the sonne of God Hebr. 10. which though it be at­tained by cōscience, & pow­er of weldoing, yet because it seeth a farre off; therefore doth it still carrie vs out of our selues: both to rest wholy on Christ for the matter of our reioycing, [Page 47] and in him alone to the re­compēce of the reward, that so we may be so farre frō as­suming what is not in vs, as that still we denie our selues, that wee may be found in Christ not hauing our owne righteousnes. Yet

Though wee abase our selues, let vs not dishonour our God in denying, or betray­ing any of his graces in vs, seeing this may be a meanes to be giuen vp to boast of what is not in vs, if we shall denie the truth, or abase the worth of any of Gods mercies bestowed vpon vs.

And therfore take we heed of running into the other extreame.

1 But, As God hath gi­uen, so let vs acknowledge [Page 48] a truth, to confound hypo­crisie, though wee cannot chalenge perfection, which makes for our humilia­tion.

2 Let not Sathan or the world, take away our innocen­cie from vs, though before the Lord we are not there­by iustified. Iob. 27. 1. Cor. 4. 4. 5. Wherein the child of God may aduance Gods grace.

3 Let vs propose our example to those that are short of vs; though we must follow the examples of such as are gone before. I. Cor. 11. 1.

4 Let our reioycing be euen the testimonie of our good conscience, that in simplicitie and Godly purenesse, though not in perfection, yet not in fleshly wisedome, but by the [Page 49] grace of God, wee haue had our conuersation in the world, and especially where we haue had an especial calling. 2. Cor. 1. 12. 13.

5 Let it comfort vs a­gainst infirmities, and Sa­thans buffetings, that the same God which hath begun the worke will perfect it in vs. 1. Phil. 6.

6 Let vs also giue God the glorie of al his mercies, though to vs wee confesse also there is nothing due but shame and confusion of face for euer Dan. 9.

And seeing as with the heart we beleeue to righte­ousnes, so with the mouth wee confesse to saluation. Rom. 10. Therefore be wee wise to distinquish of spiri­tuall duties: so being priuate [Page 50] with God, that we doe no­thing whereof before men we may be ashamed?

And so behauing our selues in the publike wor­ship, as that we do all things as in the presence of God; both preparing our selues to the publike by priuate humiliation: and after try­ing and sanctifying the pub­like by priuate meditation and conference with God.

Thus doth the hypocrite boast of what is not in him: that so he may, vpon pre­tence of what is not in him, more dangerously deceiue himselfe, and others; But what? hath hee nothing at all? Yea surely; we haue be­fore allowed him some wrong possession of many [Page 51] excellēt blessings: yea some abuse thereof.

But are these sufficient to make him happie? Surely no: They (as you haue heard) tend to make him in­excusable, that hee may be beaten with more stripes, be­cause hee knowes his Maisters will and doth it not, because to whom much is giuen, much shalbe required at his hands. Rom. 2. 1. Math. 2. Luk. 12. 48.

Yea, but for all this, doth hee not desire to be happie? Yea surely: hee hath some knowledge of the true ende, some desire thereof. And hee hath a price in his hand: yet such a foole hee is, that he hath no heart to buy it, hee sees a future happines, and he would be thought to [Page 52] chaffer for it, Luk. 18. yet in truth the Bird in the hand is the prize hee meanes to en­ioy: his belly is his God, his credit his Idoll: Phil. 3. 19. And therefore though hee haue many notable graces, which might (being rightly vsed) further him to the best: and so by them, to the true ende; yet in his best wisdom he is content so farre to vse them, Note, as thereby to nourish his deceiued heart, that hee hath some reach to the hap­pinesse of a better life: And yet to make them his maine brokers, to enioy the happi­nes of this life.

And how doth he bring this about? surely by that 2. propertie, which now follow­eth. Euen by ouerrating the [Page 53] blessings which hee hath v­surped, esteeming them to the sanctifying graces of the spi­rite, sufficient to saluation; when indeede they are but giftes of illumination, ten­ding by his abuse, to his fur­ther condemnation.

Behold here then a second propertie of the hypocrite, 4. Hipocrit [...] ouerrates the bles­sings of God, As know­ledge. Namely, to ouerprize and set vpon the Tentors, such bles­sings as he hath vsurped vp­on. Thus hauing some know­ledge, he is puffed vp therwith, esteeming that hee knowes sufficiently, when he indeed knowes nothing as hee ought to know, 1. Cor. 8. stinting him­selfe in the meanes of Religi­on, and condemning other that will not be measured by his line, as giddy spirits, mad [Page 54] fellowes, &c. 2. Cor. 10.

Thus hauing a temporary faith, he makes it more then it is, Meanes wherby the hypocrite deceiueth himselfe. contenting himselfe to beleeue in generall, though he haue no particular holde of the promises, no assurance of saluation, esteeming this, pre­sumption, the other, Popish faith modestie, and humilitie: Or, if he haue any holde, In tempora­ry faith. yet letting it easily goe, when once his carnall proppes faile, and affliction ouertakes him, Luk. 8.

Thus performing some outward deuotions, he estee­meth them meritorious and warrātable for saluation, In externall obedience. vp­on pretence, that they must needs proceed from a good meaning, and so an honest hart, or else vpon this aduan­tage, that his heart is onely knowne to God, Ierem. 17. 10. [Page 55] hee cannot iudge of it him­selfe: and why then may he not measure himselfe by outward actions? At least, whatsoeuer hee knowes by himself, yet why should not you take him in charitie, ac­cording to his outward pra­ctise and semblance. Math. 26. Especially, if he conti­nue, and hold on his profes­sion, as Iudas did, In formall constancie. till the ve­ry ende, may not this be a meanes, that hee shall blesse his soule therin? [...]. Hath not he stood whē others are fal­len? Reasons. 2. Hath he not obtained these Graces from the right meanes? 3. Hath hee not by them be [...]e a meanes to doe good to others? 4. Doth hee not increase in knowledge, and goe on in many notable [Page 56] duties. 5. And are not the best subjects to many slips?

Adde wee hereunto, the pollicie of Sathan, to further this ouerprising of the bles­sings of God. That whereas indeed the drift is, to abuse them to be Bawdes for pre­sent pleasures, & so to ab [...]se and vnderrate the same, Note. that we should not esteeme them as the good giftes of God, but rather such as come by chance, or our owne trauell. Iob. 21. 16. that wee should thinke them not worth our retaining, when for the fur­ther enioying of the plea­sures of sinne, we shalbe wil­ling to part with them: Yet that wee might not discerne this our base account of thē: It is the subtiltie of this olde [Page 57] Serpent, that we should thus cōceiue more of them, then indeede they are: that so pride of Conceite may hinder the right vse: and blinde the false, and thereby keepe vs from desiring, and enioying better.

1. Abusing to this end both the charity of others, Furtherā [...] hereto. who are willing to conceiue the best of what they see, and knowe not to the contrary.

2. Abusing also the flattery of the Worlde, who is ready to make the most of euery thing, that so it may holde vs still captiues to the lustes thereof.

3. Especially abusing our owne selfe-loue, which is easily blinded in the iudgment of it selfe: and our secret desires, [Page 58] and lusts, 4 which tending to enioy the pleasures of sinne, or by this ouerweening con­ceit much warranted and en­creased thereto.

Aboue all, the Iustice of the Allwise and mighty God ap­peareth we [...] fully herein: who hauing (as a iudgement of his deceitfu [...]nes) ordai­ned the Hypocrite to grea­ter condemnation, dooth therefore so farre giue him his desire and portion in this life, Psal 1 [...]. [...]4. that whereas he aff [...]cteth some meanes, and shew of religion to this ende, as tending to hide and colour sinne, that it may be committed more greedily, & more impudently maintained: hee shall therefore be parta­ker of such a measure there­of, [Page 59] which though it be not sufficiēt to bring him to the true happinesse, yet shall it prooue very daungerous to nuzzle in the false, and so to leade him on more securely to vengeance, and that espe­cially, by ouerprizing, and, too high esteeme thereof.

For hereby concluding that he is in y ^e right, he doth not only despise and condemne all further measure, but fin­ding them to stand with, and further his present enioying of the pleasures of sinne, he growes to sacrifice to his Net, and make Idols of his gifts, now keeping state with them: and extending them rather to shewe, and outward pompe, then any whit husbāding or employing y ^e same. Mat. 25. [Page 60] By which it commeth to passe, that not exercising his Talents, the Lord purposeth to strippe him thereof, and yet not vntill the hypocrite be most willing thereunto. And to make him willing, Note. serues very iustly the maine abuse of his gifts, which wounding his conscience, and so labouring his refor­mation, he is so farre from answering the Lord herein: As that rather then he will endure this scourge, he is contented to part with know­ledge, yea to be rid of consci­ence, yea all sense of diuine power, that so he may enioy his pleasures more securely without controulement. By which as hee makes vp the measure of his sin, so he ha­stens vpon himselfe a grea­ter [Page 61] measure of condemnati­on. Loe here the confusion of the hypocrites wisedom. Behold the wicked taken in their owne craftines.

And Learne we hence in Gods feare to suspect and trie our selues.

Are wee giuen to make Molehils Mountaines? Vse of Tri­all. to ouerprise the blessings of God bestowed vpon vs? cer­tainely, as it is a sinne to di­minish any good blessing of God: & a greater euill to de­praue, & disgrace the same: seeing the least we are not worthie of; and he that is faithful in a little and thank­full for it, shall be entru­sted with greater blessings. So on the contrarie: It is a dangerous euill, to ouer­value any fauour of God;

[Page 72] Especially, seeing howsoe­uer euery blessing of God is good, and as a hand to leade vs to the greatest good: Yet the difference of Blessings, Difference of blessings how to be discerned. is both in regard of the diuerse persons, that doe enioy them, but most of all, the right vse of the blessing giues the true rate thereunto, as yeelding vs in the sound comfort the iust valuatiō therof. So that, as to the Impure, all things are Impure, because the consci­ence being desiled, they can not but be abused, and ther­fore the best to the wicked, (in regarde of themselues) doth but further condemna­tion, and so to them looseth it worth and value: So vnto the elect, the least being san­ctified, as it shall further to [Page 73] nying, the best, so it cannot be too highly esteemed in regard of the Giuer, and the more highly we esteeme thereof, the more shall wee be pro­uoked to a more consciona­ble vse, the more enabled to thankefulnes vnto our God, and so still prepared to fur­ther blessings; & so at length made fit for eternall happi­nes.

2 Labour wee therefore in the next place, to trie our estate, not so much by the enioying of the blessing, as by the right vse thereof. So may wee lawfully aduance the blessing; In that it is not wholy defiled by our cor­ruption, and we iustly depri­ued of it: And yet abase our selues, in regard of our great infirmities, accompanying [Page 73] the best vse of Gods mercies sufficiēt, [...]om.7. [...]uk. 17. [...]o. Math. 24. if the Lord should enter into iudgment with vs, not onely to corrupt the blessings vtterly, and so make vs vnprofitable seruāts: But, as vnprofitable seruants to be stripped thereof, and to be depriued of all further hope to enioy the same.

3 And labour we to dis­cerne the cunning of Sathan, who indeede, by this ouer­rating of Gods mercies, pro­cureth their abasing, that so we may not be deceiued with his glorious pretences, that we may suspect him and his most when they most flatter vs.

4 Lastly, seeing it is so dangerous to ouerprize the mercies of God, therefore learne wee to preuent this [Page 75] practise of the hypocrite. And so to keepe our selues in an holy vse of Gods bles­sings, there by to prepare our selues to the continuance and increase of them.

To this end be we carefull not to haue such conceite, How to pre­uēt Sathans policie here­in. or giue such Epithite vnto any blessings of God, as are proper attributes to his Ma­iestie as perfectly good, migh­tie, &c. which yet are ordi­narie in our communion speech, vnlesse the circum­stances and maner of speech doe restraine within the true compasse.

2 Neither let vs absolute­ly measure the cōstant good­nesse of our gracious God by any of them: as if we be­leeued not more, then wee felt, or expected not more [Page 76] then we for the present en­ioyed: perswading our selues euen for the present, that though the prouidence of God be subordinate vnto meanes, yet to tye Gods prouidence absolutely to them, is to make any Idoll of the meanes; and an Idoll of God: and therefore, if we haue meanes, Note. let vs so vse them, as that by trusting in them, we doe not ouerrate them: if we haue no meanes, yet let vs not distrust our God, least we vnderrate his power and freedome in go­uernment. Ps. 62. 10. Rom. 4.

3 And seeing the true estimate of the blessing, pro­ceedes from the Acceptance of the person, and his right vse thereof: therefore, let vs not flatter our selues, either be­cause [Page 77] we haue such and such aboue others; therefore we may now highly esteeme of our selues, and gifts: But ra­ther labour we in the feare of God to haue the testimo­nie of the acceptance of our persons: that so wee may haue comfort in the accep­tance of the blessing: And from the comfort of accep­tance, ground we the right vse, and by the vse measur [...] we so the worth of the bles­sing: as that wee then dis­cerne it best when we see our vnworthines most in the vse thereof.

4 Lastly, fasten we sted­sted fastly vpon the merite of Christ, and looke we in him, vnto the recompence of the re­ward: and so shall we preuent all ouerrating of present [Page 78] blessings: as finding them to be swallowed vp in these bottom lesse fountaines, and boundles Oceans of eternall happines. Hebr. 11. 26. 1. Ioh. [...]. [...].

Well, Thus we haue now discerned two properties of an hypocrite, euen in this, that he makes himself Rich: Either hee boasts of that which is not in him at all, or else, what he hath, he sets vpon the Tenters; making it the worse for vse, by how much it is more in shew, and so neces­sarily abusing the same to his further condemnation.

Shall we now consider fur­ther the reason of all this: The holy Ghost resolues vs he Makes himselfe rich, he is not made rich; receiuing Gods blessings in mercie, [Page 79] but he makes himselfe rich, vsurping, and encroaching vpon the blessings of God: whatsoeuer is lent him, for y ^e good of others, he claimes proprietie as to his owne, yea he pretends singularitie; As whosoeuer were poore, yet he is rich, none rich to him, he is more holy then any. Behold here then two further properties of an hy­pocrite, whereby he makes himselfe rich. And in the feare of God, let vs trie our selues by them.

First, He makes himselfe rich, That is, though he haue no power of true riches, nor any right vse of them; yet he makes himselfe rich of that he hath no right in.

An Hypocrite is an vsurper and encroacher vpon the [Page 80] blessings of God: [...]4. Propertie of an hypo­crite, an in­truder vpon Gods bles­sings. though he haue them, yet be hath no right in them, they are not freely giuen, but lent vnto him, Reasons. 2. he must pay the vtmost farthing for the abuse of them. 1. They are for others good, and not his owne, he hath them in anger, and not in mercie, 2 he is not of Gods houshould, and therefore an Intruder himselfe, and how can he then but intrude vp­on the blessings of God? 3. he comes in at the window & not at the true dore, Ioh. 10 And therefore he shall one day be indited of forcible en­trance: Friend how commest thou in hither? thou hast no right in this busines, It is not for Tobiah, but for the true Israelite to build the house of the Lord: And doth [Page 81] not his manner of building proue him no lesse? doth he not build with vntempered morter? doth he not plucke downe with the one hand, what he hath built with the other? Is not his building the tower of Babell, to outface heauen, & confound himself? Gen [...]s. 11. Ezech. 13. Vse. 13. Ma. 22.

Learne we hence, Vse. 1. not to enuie at the glory of an hy­pocrite? Are his feathers his owne? when each shall require his owne, will not his Nakednes, be his shame, though himselfe cannot be ashamed of it? whē the Lord takes away his blessings, be­cause they are abused, when the world withdrawes her ap­plause, because she is incon­stant: when the conscience re­couers her feeling, being re­uiued [Page 82] by diuine iustice; whē hell shall gape on him being inlarged by his delusions: shall he not now be turnd out naked, into euerlasting vengeance? shal not the God of this world that great vsur­per, and enuier of the diuine power, by his limited autho­ritie seaze vpō this vsurper, And haile him, to most boundlesse, and endlesse tor­ments? Math. 27. Ierem. 6. Iesa. 66.

2 Learne we here therfore in y ^e feare of God, to trie our selues whether we be vsur­pers of Gods blessings or no. How we may trie and preuent v­surpation.

1 Doest thou not come in at the right doore? Is not Christ thine, and so all thine? 1. Cor. 3. 3. 2. Is not thy person accepted, & so thy sacrifice?

[...] Doest thou stand vpon thy [Page 83] merite: & not the mercy of thy God? 4. Dost thou pretēd natures priuiledge, and not hold of grace? 5. Doest not thou daily renue thy right in Christ, and hold wholy and entirely of him? Doest thou not renounce thy selfe to be iu­stified thereby, though thou knowest nothing by thy selfe, 1 Cor. 4. 4. 5. that still thou maist be found in Christ not hauing thine owne righte­ousnes? 6. Doest thou not still liue by faith in the sonne of God, Gal. 2. 20. so vsing present, as that thou forget­test them, in comparison of what is to come? 7. Doest thou not so enioy the bles­sings of the God, as that like a feeling member thou com­municates them to others? Luk. 22. 32. 33. endeuouring to [Page 84] strengthen thy brethren and raise vp such as be weake, Gal. 6. 1. Art thou not care­full to giue vp thy account daily, by renued repentance? 2. Cor. 5. 9. 10. 9. Doest thou not prepare thy self daily to a more full possessiō, renoū ­cing the world, & dying daily to it; 1. Cor. 15. hungring after Christ Iesus, that thou maist enioy his glorious presence? Surely if these things be not in thee & aboūd 2. Pet. thou art no better thē a thiefe and a robber: thou shalt one day be spoyled, be­cause thou hast spoyled o­thers: Thou hast robbed God of his glorie, & thy selfe of the true vse, & comfort of his blessings, thou hast beene straight hāded to thy poore bre­th [...], in not cōmunicating [Page 85] vnto them. And therefore the Lorde will strippe thee thou glorious sepulcher: thy skirts shall be discouered, and filthie nakednesse proclai­med, yea, thine owne tongue, and wisedome shall fall vp­on thee. Isay. 47. Psal. 64.

3 And therefore, seeing it is so dangerous to be an vsur­per: learne we in the Name of God to preuent this great euill: As first,

1. Disclaime we Nature, and all the painted shewes thereof. 2. And labour we to renue our right alone in Iesus Christ: 3. That we may finde him, let vs seeke him in his owne ordinance. 4. And that we may seeke him aright: let vs seeke him by Faith. 5. Ha­uing foū [...] the Lord IESVS, [Page 86] let vs labour to be found in him: denying our selues by vnfained repentance. 6. Let vs renue our repenatāce, that we may renue the euidēce of our right in CHRIST: that so we may be renued to a fur­ther vse, and increase of all his meanes, 7. Casting away to this ende euery thing that presseth downe: and vsing the world, as if thou vsedst it not, 8. And so labouring af­ter the best graces, that thou art still contented to be aba­sed, that God may haue the glorie, preferring the same euen before thine owne sal­uation. Hereby thou shalt approoue thy right in Gods mercies: by this thou shalt preuent all intrusion, and vsur­pation of the same. Rom. I. [Page 87] Phil. 3. Ioh. 5. 35. Hebr. 4. 1. Phil. 3. 8. 9. Math. 16 Heb. 12. 1. Cor. 7. 1. Cor. 12. Rom. 9. Exod. 32.

4 Lastly, seeing the hy­pocrite is but an vsurper of what he holdeth, 1. Cor. 3▪ there­fore let it comfort vs, that as we haue a right in all, so the small things that we haue shall be better then great riches of the vngodly. Psal. 37▪ And rather then faile, what­soeuer the hypocrite hath, as he hath it for our good and not his owne, Iob. 27. so he shall prepare it for vs, to preuent our care & trouble therein, but wee shall put it on, wee shall diuide the siluer and enioy the blessing that he hath abused, and vsurped vpon.

[Page 88] But how doth the hypo­crite prooue himselfe to be an vsurper? Behold saith the spirit, He makes himselfe rich: that is, though he hath right in nothing, yet hee thinkes himself the only man, what­soeuer others haue, yet he is rich, he wants nothing: Nay in comparison of him, all o­thers are but Beggers, pro­phane persons, vncircumci­sed, publicans: This is an o­ther propertie of the hypo­crite, to despise all others, Property of [...]n Hypo­ [...]rite, to des­ [...]ise & abase [...]ll others, [...] regard of [...]imselfe. in re­gard of himselfe, to affect singu­laritie, and runne to separati­on, stand apart, come not neere me: I am more holie then thou. So did the Pharisies, those great Hypocrites, Esay. 65. separate themselues from the vulgar and publicanes: so doe they [Page 89] account no better of them, then of an accursed people that knowe not the law. Ioh. 7 47. 48. And thus further dooth the Hypocrite make himselfe rich. Wherein, marke (I pray you) the parti­culars of this singularitie, & ground thereof: that so wee may distinguish betweene things that differ, & learne so to maintain the bond of cō ­munion, that still wee sepa­rate the precious from the vile: that they may returne vnto vs & not we vnto them. Ier. 15. 19

1. First, the Pharisies groūd of singularitie & separation, is Intrusion, into Gods preroga­tiue: Namely, And so proues him­selfe an I [...] ­truder. to iudge of mēs estates before the time, this people is accursed, so do they iudge of the vulgar and [Page 90] ignorāt people, they take vp­on them to determine their estate: A certaine note of an accursed Pharisie, to account those accursed, that are not of his Last, to cōdemne such as haue not attained, or will not be stinted by his mesure, and in the feare of God let vs trie our selues: 1 for this peremp­tory iudging cōuinces vs to be intruders: & therfore we may feare, By peremp­tory iud­ging. that while wee thus ex­clude others, Vse. our selues may be cast out, how camest thou hi­ther? wil one day be y ^e enqui­ry, & the issue is, Goe, take him forth, & cast him, &c. Mat. 22

2. Consider we the particu­lars of this singularity, By vnneces­sary separa­tion. he will not wash with the publican, he will not eate with him, he wil not cōmunicate with him, no not in ciuil occasiōs. Cer­tainly, [Page 92] if it were in our choice, to sort our selues, this were not amisse: In priuate where we haue power, to haue such nere cōmunication with grosse & opē sinners, is an abuse of holy liberty. The mā of God wold not endure this, Ps. 101 & 119. But here we must be wise, only to iudge by the out­ward appearance, & the present time, as for the har [...], or state of the person, in the purpose of the Almighty, these two only be­long to the absolute, allwise, & allseeing God. And therfore we must bee able so to discerne of the present state, so to tēder the same, as that the more apparant and dangerous the sinne is, because now there is most neede, we must not faile to prouoke to repentāce.

[Page 92] And here we must also be patient towards euill men, bea­ring with them wisely, and raising them vp with the spi­rite of meeknesse, so long as they will endure to be hand­led and launced of vs. And yet in our launcing and sea­ring, wee must be exceeding carefull, that we neither take away any but the dead flesh. And that wee take it away tenderly, euen by degrees, least Nature being desirous to thruste out her Enemie, thrust out her selfe: and the conscience beeing humbled for sinne, bee fainted in ca­sting it out: Oh where is a Friend found, but in the day of aduersitie? And therefore howsoeuer, wee may not ad­mit such to our bosomes: [Page 93] Yet in the Name of God, let them come to our oratories, let them be partakers of our prayers, though yet wee may not admit them to our Ta­bles: faile we not to counsaile them, though yet wee may not comfort them.

And therefore though we are to denie them the seales of mercie, least they should bee puffed vp before the time, as being admitted to the Feast, before they haue on their wedding garment. Yet are wee to bring them, yea wee may safely compell them to come to the wed­ding, and to take hold of the Key of mercie, the preaching of the Gospell, that so their hearts may be gaged & ope­ned to repentance. Math. 22 [Page 92] [...] [Page 93] [...]

[Page 94] Comforting our selues, 1. that our labor shal not be in vaine, though they will not leaue to be ashamed, Isay, 49. 1. 2. Zeph. And howsoeuer they shal proclaim their im­pudēcy, by intruding vpon y ^e things of God, therby to hide their sin, by affecting credite of professiō, thogh we ought to be grieued with their de­speratenes, and so to eat the Passeouer with soure hearbs. Yet shall not their presence by Gods mercie driue vs a­way, we haue tried our selues and so wee may eate for our comfort and strengthening in Iesus Christ: Howsoeuer they shall eat no better then Iudgement for their bolde­nes and presumption, 1. Cor. 11. 59. 20. Shall not to the [Page 95] pure all things be pure? Tit, 14.

Is the light of the Sunne abased, by shining on the dunghill? Shal not the Lord bee glorified in accomplish­ing hereby his worke, as wel for the greater condemnation of the wicked, that are now made more inexcusable, as for the furtherance of his Chil­drens happinesse, by trying their Faith and Patience, by exercising their Wisedome, in this communion with the wicked?

Well, who so is wise shall vnderstand these things, and to whō the arme of the Lord shall reueale them. But as for the Hypocrite, these things are hidden from him: Luke, 19. 41. 42. Iohn, 9. Hee is ordained to cōdemnation [Page 96] and yet must flatter him­selfe, that hee is in the right way: yea, rather then he will not chuse the right, hee will goe alone, and seeme to outrun all, hee forsakes the societie, least it should staye him in his course: And so he makes himselfe rich, in sin­gularitie and separation.

And thus haue we a little traced the hypocrite in this mysterie of iniquitie: Thus whiles hee makes himselfe rich, in pretending to out­runne others, he outrunnes Gods ordinances, and so lo­seth himselfe. And these are the ends of all his masking, he would not seeme what he is, but rather, what he is not, and so deceiues himselfe. And by his glorious shewes hee [Page 97] deceiues others: drawing Dis­ciples after him, and ma­king them two-fold more the children of hell then they were before: As furni­shing them with meanes to commit sinne more greedi­ly, and yet to hide it more cunningly, that so being made more inexcusable, and abusing great blessings, they may be beaten with many stripes. 2. Tim. 3. 13.

Whereby we learne, Vse. as to preuent and auoyd singula­ritie, 1. by suspending our iudg­ment of others, How to preuent fin [...] gularitie. 2. & iudging our selue, 3. by labouring especi­ally after the power of Godli­nes, 4. and measuring the same, by truth in the inward parts. So hereby to trie our selues, whether we be tainted [Page 98] with this leauen of the Pharisie or no. And to order & guide our selues wisely in these e­uill daies, that we may main­taine the vnitie of the spirit in the bond of peace. Ephes. 4.

To this end, be we wise to obserue the policies of the hy­pocrite in making himselfe rich: as also carefully to dis­cerne the ends of this poli­cie.

And here, let vs not forget in the first place, that the ground of this policie, is not so much to attaine to any substance of riches, as rather to conceale his pouertie frō himselfe, and others. To this end, howsoeuer he will ad­mit the letter of knowledge, Math. 5. yet he cannot abide the spi­rituall power and applicati­on [Page 99] thereof, to search his in­ward corruption And hence it is y ^e he will acknowledge no more then what is broken out into Act. And herein also he is growne so wise, as to take notice of no more, then the world discernes. And that he may seeme to be perfect, or at least, not be shamed: he will labour to hide, euen what the world apprehends. And to his purpose he hath ma­ny fetches according to the diuine Iustice meeting with him in his wisedome, and confounding the same.

As first, because he boasts of the pride of the holy moun­taine, How the Hypocrite hides his vilenes. and will still haue reli­gion to be his cloake to hide sinne. Therefore doth the Lord according to his desire [Page 100] offer him such deceiuers as may now wilfully blinde him. And thus he heapeth vp teachers according to his owne lusts, 2. Tim. 4. 2. which may not onely helpe to excuse, & diminish sinne, crying peace, peace, God is mercifull: what need this strictnes, haue not all their infirmities: but may further also cry ayme to his lusts, prophecying of new wine & strong drinke, yea pro­mising constancie and secu­ritie in this belly happines, to morrow shall be as to day, and much more abundant. Mich. 2. Esay. 56. Ierem. 6.

And if now it shall so fall out that the Lord shall make such deceiuers vile before the people, Malach. 2. giuing vp to grosse wickednes, to their [Page 101] iust reproach before men that thus abase the ordinan­ces of God to the satisfying of their lusts: Amos. 7. So that now the Prophet shall be come an example of his owne loose and corrupt doctrine: Oh what a warrant, proues this to the hypocrites licenti­ousnes? haue not they know­ledge? are not they my guides? if I do as they say; Nay what they say, they con­firme by practise; may not I safely imitate the same? be­hold here another meanes, wherby the hypocrite iusti­fie himselfe.

And yet that his confu­sion may be the greater, e­uen wherein hee affects per­fection: Behold a further de­gree of Gods Iustice, in gi­uing [Page 102] him to this policie, that he which can deuice starting holes for himselfe to breake out into all licentiousnes; yet to colour his vilenes, Note. he must now put on a face of seueritie and strictnes against others: not onely restrai­ning them wherein him­selfe takes libertie, as if he had some priuiledge to sinne, or could more command re­pentance, but whispering many times in their care, Math. 2. that they must do as he saith & not as he doth: Thus doth he further hide his owne na­kednes, by reprouing o­thers, and by looking too much abroad, he becomes starke blind at home. And if now in looking abroad, he can stumble at some strawe, finding somewhat amisse, [Page 103] though he haue no calling to amend it, or at least haue greater reason to see the good he enioyes, and so in thankefulnes to vse y ^e good, mourning so for the euill, that he maintaine the peace of the Church. Oh what a further occasion, doth this proue not onely to hide his former nakednes, but much more to enrage and increase the same: so iust is the Lord to confound him in his po­licies; so merciful vnto his Church to make him a Phi­sitian to the same: Now must he be accounted the onely zealous man that can cry out against abuses? Now must he hide his owne na­kednes, by clamouring a­gainst the nakednes of his betters: Now personall abu­ses [Page 104] must be imputed to the callings: & the abuse of the calling, must necessary cha­lenge the goodnes thereof.

And if now he can proue so happie, Act. 4. as to draw disciples after him, because the multi­tude is apt to affect nouel­ties, and especially through enuie growes discontēt with superiours, Rich in fol­lowers. that so he may become a leader of a Factiō, and haue the multitude to iustifie what himselfe shall practise: will not this be a further meanes to hide sin? Nay wil not this giue occasi­on to broach new Opinions, that so his followers being still entertained with more matter, might lesse looke vnto the nakednes of their leader, might more admire, [Page 105] and so be dazeled with his rough garment. I meane pretence of zeale, & further illumination? Practise of the Anabap­tist. will not this proue a notable meanes to aduance our hypocrite in the hearts of these deceiued people, euen aboue all that is called God? Especially, if we shall consider, a further policie of Sathan, namely, vnder pretence of reforma­tion to make way for further libertie in the flesh, by ho­ping to make spoyle of the fat offals of poperie (A shrewd spurre to our carnall Reformers) and further vn­der pretence of this open strictnes, to claime priui­ledge for secret loosenes, especially vnder colour of wilfull pouertie, to broake [Page 106] for couetousnes, for y ^e main­tenance of the flesh; can the hypocrite desire more then to haue the glorie of a Reformer. And yet make his belly his God, that his glory may be his shame. And yet that he may keepe his dis­ciples in awe.

Adde we hereunto, that other stratagem of the hy­pocrite, namely, to lay grie­uous burthens on others, Math. 23. which he will not himselfe touch with his little finger, so promising libertie, as that it shall proue the greatest bondage: as being iealous to loose his traine which he onely reserues to make boo­tie of. Oh they must not be free to trie all things, to trie the spirits, but they [Page 107] must sweare to the Iudge­ment of their Oracle, Practise of the Iesuite. and seeke after no other: Gal. 4. he is iealous ouer thine amisse, euen to exclude them that they should loue none but him. Him onely they must follow in his iudgement, though they must not fol­low him in his practise: nay though he euery day varie in his Iudgement, And Sepera­tist Smith. according to the gift of Illumination: Yet they must alter with him, though it be frō worse to worse, yea rather then he must want, they must be wholy emptied; if he do but censure, they must tremble and submit, though it be contrarie to the word, yea contrarie to himselfe. In a word, they must be meere slaues and bauds to his lusts [Page 108] enduring to be brought in­to bondage, Cor. 11. yea smitten on the face (and yet esteeme them­selues highly graced as suf­fering for the Gospels sake.) Behold the bondage of the hypocrites Proselites, [...]y making [...]thers [...]ore both [...]wardly [...]d our­ [...]ardly. and therein obserue the riches of the hypocrite, how he makes himselfe rich in en­thralling the poore consci­ence? oh how triumpheth by this meanes in the flesh of his deceiued followers?

And if now he canne fur­ther yet get this start of thē, as to make them, through his owne inconstancie of opinion, vpon pretence of new reuelations, now to stagger in their iudgement, & so apt to be carried about with euery blast of vaine [Page 109] Doctrine, as heereby they must necessarily be brought to seeke of their estates, and so to pinne them wholly vp­on his sleeue: how doth hee by this meanes now tyran­nize ouer their consciences? How doth he spoyle & emp­ty them at his pleasure? Must they not now, though hee should call in question their saluation, yet yeelde vnto it? And will they not be willing to giue euen the first fruit of their bodie for the sinne of their soule? What shall be too deare to obtaine a good looke, some faire worde to make such fools faine? doth not the Hypocrite heere ad­uance himself aboue all that is called God, presuming to shut and open Heauen at his [Page 110] presūption to let in, & thrust out, whom he pleaseth? Is not this his chiefest treasury wherby he preuails with all? Is he not especially rich by this presumption, to binde and loose at his lust? Doeth he not hereby promise secu­ritie of his happinesse vnto himselfe? Doth he not now resolue that he sits as a queen, and shal neuer be remoued? Reuel. [...]8. Esay, 47.

And is not this presump­tuous vsurping of the power of God: a iust occasion to prouoke the Lord to fight a­gainst him, and to giue him vp wholly to a further delu­sion; euen to fall to further presumption in sinne, that so the Lord may not be mer­cifull vnto him? Doth not [Page 111] this securitie giue the bridle vnto sinne? Is not the mea­sure of sinne heereby made vp? And doth not the ven­geance hang ouer his head? But can the Hypocrite dis­cerne the plague? No sure­ly: The god of this worlde doth yet further blind him: He still sayes he is rich, and wanteth nothing: For can he want so long as God hath mercie? Hath hee not had good experience? And can the Lord faile him? shall not all things turn to the further aduancement of the mercies of God? And may hee not therefore sinne, that grace may abound? Rom. 6. And though he doe continue in sinne, can God forget to be mercifull? Thus doth the [Page 112] Iust Lord giue vp the Hypo­crite to presumption, on his mercies, as a iust punishmēt of his presumptuous intru­ding into his absolute soue­raigntie. And thus is now the Hypocrite onely rich in presumption: hee sowes the winde, and must necessarily reape the whirlewinde. For, shall not the Iealousie of the Lord break out against such presumptuous sinners, that in vaine doe flatter them­selues in their iniquitie? shall they not at length be found out in their moneth? shall not their iniquitie appeare worthie to be hated of God and men? Ierem. 2. Psal. 36. 4. 5. Surely, the Lord will not bee mercifull vnto him, that thus [...] addeth drunkēnes [Page 113] vnto Thirst, blessing his soule, that he shal haue peace though hee walke after the stubbornnesse of his heart: Deuter. 29. 18. 19. Though hee hath a long time helde his peace, yet will hee cric like a Trauelling woman, he will destroy and deuoure at once: Isay, 42. 15. And yet see a further power of delu­sion: My Maister hath defer­red his coming; Matth 24. 1. Pet. 3. 4. And therefore where is the promise of his comming (saith the Hypo­crite?) And thus dooth he make himself further rich, in abusing Gods patiēce. Thus doth hee open his mouth a­gainst Heauen, and defie the Iustice of the Lorde, Abuse of Gods pati­ence. that whereas the Lorde in great [Page 112] [...] [Page 113] [...] [Page 112] [...] [Page 113] [...] [Page 114] patiēce beareth with such ves­sels, as are appointed to grea­test cōdemnation: Doth not the wicked abuse this pati­ence, to the nourishing and defence of his presūption? Is hee plagued like other men? Hath not he bene spa­red when others haue smar­ted? Psal. 73. and therefore doth not the Lord loue him? Nay, is he not more righte­ous then others? And if now this patience of the Almightie, Abuse of Prosperitie. shalbe a means of the conti­nuance & encrease of his pro­speritie, doth not this further encrease this delusiō? would the Lord so blesse him, if he did not loue him: If his paths were not acceptable, could he so wash his feete in butter? could he so abound and encrease?

And hath not Sathan yet a [Page 115] further meanes to encrease this delusion? yea surely, the prosperitie of fooles shall prooue their destruction: Pro. 1. The more the Hipocrite enioyes the pleasures of sin, the lesse dooth hee thinke of GOD as he shuld: the more doth hee cōceiue basely of him. And because the Lorde holdes his peace, therfore doth he con­ceiue, that either the Lorde sees not, & so denies his pro­uidence, or els he will neither do good nor eull: & so denies his Iustice: or els he is like vn to him, he likes of his sin, & so denies & depraues his good­nes. But will the Lord take this at the hypocrites hāds? Surely no: Behold, because whē he knows God, seeing he will not glorifie him as God, therefore shall he be giuē up to are probate [Page 116] sence: Euē to call Light dark­nes, & darknes light: Isay, 5. 19. Isay, 3 [...]. 3. Flattering him­selfe hereby in his Iniquitie, though hee commit it with greedines, and blessing his soule herein, as a great pur­chase, that now his consci­ence can excuse for sinne, that so with authoritie hee may more securely reuell therein. And thus through custome of sin, his deceiued conscience becoms at lēgth past feeling: And this proues a further [...] occasion to encrease this delusion, that now his estate is good, All is well with him: seeing the Byrde in the bosome hath lost her tongue, the dead Conscience sayes nothing to the con­trarie.

[Page 117] And if now all being husht at home, the crie shall goe well abroade, the world shall so flatter the Hypocrite, be­cause hee sawnes vpon it: doth he not make himselfe rich with the words of men? Is not his case good, seeing all speake well of him?

And say that some in the world will not be measured by his line, say that his holi­nes is confounded by some one in a Citie, or two in a Tribe, some rare Byrds that the world knowes not, and is not worthie of; Yet shall not this any whit take downe the conceit of his Riches: his estate is yet good enough, though hee cannot attaine vnto them: For why?

Doth not God bestow his [Page 118] graces diuersly, to som one, to some fiue talents, & yet he that hath but one, hath therof suffi­ciēt: wil God require any more at his hands then he giueth?

May not the prime times require greater strictnes thē those that come after, wil not a lesse measure serue at one time, then at an other? May not lesse be required of him then of other men?

Nay, hath he not more rea­son to be borne withall then others, hee hath had more hinderances, and therefore though he haue lesse, may it not be sufficiēt? And thogh hee come short of some, yet d [...]th he not exceed others? and may it not be presumption, to seeke to be with the fore­most? nay, is it not dāgerous to be singular, & to be like nobo­die?

[Page 119] And doth not the Hypo­crite now make himself rich, in his pretended zeale, for the preseruation of unitie, curbing & suppressing all true mea­sure of holines, as being sin­gularity, and so an enemy to Concord? Reuel. 14. Doth not he thinke to doe God good seruice, In compelling to his measure? that so hee may yet further flatter himself in his riches, because none shall exceede him?

And doth not this power of delusiō make way for all de­sperat wickednes, Is not the measure of sin hereby haste­ned? doth not the Lord now put in the sickle? Is not the dead cō ­science now reuiued to begin the execution? & yet for al this the hypocrite will make himselfe rich: Either now his repentāce [Page 120] must heereby be appoued of the Church, & so bee receiued a­gain to do more mischief: or els if he cānot be receiued of the Church, Note. hee will set vp a new Sinagogue of his owne, by despising the ordinarie meanes, as too base for his il­luminated spirit, whereas in­deed he reiects the meanes, because they enraged his conscience.

Thus doth hee maske it stil vnder his vaile of holines, Anabaptis [...] Familists. that so hee may commit sin more greedily without con­troulment, pretending hee hath the Annoynting, and so no need of the word, whē in truth he hateth y ^e word as conuincing his conscience. And casts it from him, that he may take his fill of sinne, [Page 121] and so makes himself onely rich in the diuels treasure, and yet pretends the riches of the blessed Spirit. Behold the polices of the Anabap­tist and Libertine the fami­list and Papist. And yet doth not Sathā help thē with ano­ther policie, that they may make themselues rich? Sure­ly, as harlots when they want naturall beautie, vse to adul­terate their feature with paintings thereby to seeme that which they are not: E­uen so the hypocrite wan­ting the inward beautie and power of religion, labours to inrich himselfe in the out­ward forme thereof, and as if the natiue forme were to plaine and abiect, behold he adulterates the same with [Page 122] far fetcht painting; borrow­ing some colours from the Iewe, and some ornaments from the Gentile: And so makes himselfe rich in who­rish fashions, and outward pompe.

Behold the height of An­tichrists wisdome, Vse. And bles­sed be God for the truth of the Gospell: yea blessed be the name of his Maiestie for euer, that giues vs hearts to labour, the power and sim­plicitie therof. Shal not the Lord roote out euery plant which his owne hand hath not planted? Shall he not ad­uance his blessed Sonne Ie­sus vpon his holy hill of Si­on? Certainely Antichrist is falling, and the Iewes must come in: and happie is he [Page 123] that can possesse his soule in patience: that can keepe himselfe vnspotted of this present world? Doth not the blessed word abide with vs? and is it not able to make the man of God perfect to euery good worke? The Lord make vs thankfull for the good things we enioy: If we be faithfull in a little, shal we not be entrusted with greater blessings? If we be­leeue, shal we not see greater things then these? Onely let vs be so wise to discern these cloakes of shame, as not to stumble at them: what is good in the hypocrite, let vs not refuse, because he doth abuse it: what is euill in him, let vs so detes [...], as that still we loue his person, and la­bour [Page 124] his reclayming. So shal he returne vnto vs, and not we vnto him, though we be all in all vnto him that we may winne him vnto Christ Iesus: so if we cannot better him, yet he shall not make vs worse, though happily we may be abased by his malice and frowardnes, yea ought to be humbled that the Church is troubled w ^t him. But shall be not he be trou­bled that troubles Israel. Behold and tremble at the issue hereof, doth he not ve­ry fearefully deceiue him­selfe and others? Yea surely.

The euill and vnbeleeuing shall waxe worse and worse, deceiuing and being deceiued. 2. Tim. 3. 13.

Obserue how the glori­ous [Page 125] Lord confound the wis­dome of the wise, and ta­keth them in their owne craftines.

First the hypocrite de­ceiues himselfe. As

First he is blinded, he knowes not his owne estate, and so must needs be deceiued because he wil not see it. And so is giuen vp.

2 To conceiue better of it then it is. And because he will not take the paines for a bet­ter, therefore he deceiues himself esteeming this suffi­cient. And to this end he de­ceiues himselfe further.

3 By reiecting the power of the word which might lead him to a further measure: vpon pretence that he hath no need of it, or it is not suf­ficient [Page 126] to informe him.

4 Choosing such false waights, as may make his copper cu [...]r [...]nt, as, Exam­ple, and reuelatrō, tradition, multitude: And that he may yet furter deceiue himselfe, Behold,

5 He abuseth the true Rule to further this delusion: ei­ther sticking in the letter, and so deceiuing himselfe thereby in an outside holi­nes, or abusing the same to iustifie his ambitious tyran­nie, ouer the consciences of men: Nay, he cannot kepe himselfe within this narrow compasse, vnlesse he also a­buse the Lord of glory him­selfe, and so further deceiues himselfe most dangerously hereby To this end he arro­gates [Page 127] the prerogatiue of God, to Iudge of mens estates, that the Lord may Iudge him iustly, that vniustly Iudgeth of others. Thus doth he encroach vpon, and abuse his Iustice in corder [...] ­ning the righteous, and ab­soluing the wicked, that so he may be an abomination to the Lord. Thus doth he pre­sume of his mercies, that he may exclude repētance. Thus doth he abuse Gods patience to nourish securitie, that so a suddaine destruction may come vpon him. And thus doth the hypocrite deceiue himselfe.

And doth he not also de­ceiue others.

Yea surely, and that many waies, and so also deceiueth [Page 128] himselfe by encreasing his condemnation.

As first he deceiueth them of their outward estates vnder pretence of deuotions de­uouring their substance, and emptying their purses vpon a vaine hope to haue some true riches for their soules.

Secondly, hee deceiues them in their estimation and good name, making them either partakers with him in his filthines, or else for the credit of profession to conceale and iustifie the same.

Thirdly he deceiues them in the maine matter, of their saluation. And that

1 In their affections: ma­king them through his scan­dall, to hate religion before [Page 129] they knowe it, and so keepes them out from entring into the fould.

2 In their Iudgements when they are entred: either stinting them to the letter of the word, or his sence there­of: not enduring the trial of the spirit: or vpon pretence of insufficiencie in the word; stumbling them with his own fancies in steed of Gods reuealed will: and so keepes them from practise, as being not certaine what to do.

3 In their practise he al­so deceiues them: as either tying them to his scant mea­sure, or stumbling them by his crooked turnings and wandrings out of the way, whereby either they neuer attaine to the right way of [Page 130] practise, or else are turned out of it againe, Gal. 3. by his prophane and deceitfull wal­king. And so he further de­ceiues them of the true re­cōpence, either prouoking to vaine glory, or deceiuing of others for the satisfying of the flesh, by attaining honours, riches, &c. 2. Col. 23.

And thus hee deceiueth himselfe and others.

1 The summe and vse of all is,

That wee wisely measure the glory of an hypocrite by the issue thereof, that so wee may not be dazeled and de­ceiued thereby.

2 That wee daily labour to see our pouerty in our selues, that so we may seeke after the true riches, Math. 5.

[Page 131] 3 That we account our one­ly riches, the righteousnes of Christ, apprehēded by faith, and transforming vs into the same Image, from glorie to glory, Plut. 3. 8. 9.

4 That we expect and hun­ger after these riches, not to be fully enioyed in this life, but rather to be obtained when corruption shall be put off. Phil. 3. 13.

5 That considering the terrors & glory of that day, we are daily made manifest vnto our God, and also vnto the consciences of such his seruants, with whom we are most cōuersant. 2.Cor.5. 11.

6 That we endeuour the hastning of the apperāce of Christ, and our owne fitnes thereto, by plucking some [Page 132] daily from some noysome lust. 1. Cor.13.

And prepare we our soules daily to afflictions that so suffering with Christ we may raigne with him. 2. Tim. 2.

Thus farre of the Estate of the Hypocrite and his wise­dome in making the best thereof. Now let vs consider on the other side, the estate of the Regenerate.

[Page 134] Hitherto thou hast heard ( deare Christian,) of the true estate of the Hy­pocrite: Namely, that he is worth nothing; all hee hath is onely for the good of o­thers, and his owne further condemnation. And that it may appeare y ^e our destruc­tion is from our selues, thou hast also heard of the Hypo­crites carnall wisedome, in the Husbāding of his estate: Namely, that he makes him­selfe rich; Assuming the e­steeme and shewe of what he hath not, that so he may the better hide what he is, and so ripen his sinne, and hasten his condemnation. And shal not the consideration here­of cause thee to feare thine estate, and depart from euill: [Page 134] daylie? shall it not send thee to the true Touch-stone, to trie and examine thy selfe?

Beholde then a liuely pat­terne follows for thy instru­ction, and beeing directed hereby, thou shalt find soūd comfort. Though out of the former discouery thou shalt safely conclude, that there are but few good hearts, that so thou mayest not content thy self with the broad way, yet shalt thou now see that God hath not left himselfe without witnesses, thou shalt not go alone. Blessed be God thou hast a clowd of witnes­ses, the way is well beatē and traced for thee. And therfore in the name of God walke in it, and the Lord giue thee wise­dome and vnderstanding in all things.