Refined and made more pure and durable Hebr. 11. â—6 Ps 66. Rom. 8. 29. 3 Oh let vs distrust all other portions if we haue not our part in this riches And if euer we haue tasted how sweet the Lord IESVS is let vs not seek after great matters seeing Christ is sufficieÌ„t If God shal cast vpoÌ„ vs earthly possessions let not our harts be set vp on them Psal 62. 10. least wee exclude this heauenly treasure If the Lord shall empty vs of outward things yet let it suffice that we cannot loose the best treasure Nay let it comfort our hearts that now wee haue more triall of our loue thereto nay more leâ—sureÌ„ and occasion to employ the same And yet howsoeuer the world may basely esteem of vs for want of these outward things Hebr. 11. Ioh. 16. 2. and shall thinke it doth God good seruice in stripping vs of them yet let vs here learne to ouercome euill with good Rom. 12. praying for them that persecute vs and doing good to them that hate vs that so wee may proue our selues the Sonnes of our heauenly Father and so maintaine our Right in this heauenly inheritance preparing our selues hereby gratiously thereunto Math. 5. 4 And seeing the Saints haue onely the true and great riches All are beggers and banquerouts in comparison of them let this teach vs what to thinke of such Ignorant Protestants and obstinate Papists what of al Turks and Infidels that yet are without Christ surely they are a poore people and without vnderstanding Ierem. 4. 22. they haue no part in Christ and therefore no portion of heauenly riches And therefore let this prouoke vs further to lament their estates and to mourne for the generall ignorance of the Land Let vs acknowledge the Iustice of God in pleading his controuersie against the same Vse 4.1 because there is no knowledge of God in the Land And if the Lord hath emptied vs of our wine and oyâ—â— our first borne his outward blessings if we sow much and reape little and that which we reape be put into a broken bagge Agge 1. 9. Let vs consider the true cause because the house of God lies wast we despise and reiect the true and spirituall riches And therefore let vs learne the true remedie First secke the kingdome of God and the righteousnes thereof and then all these things shall be cast vpon vs. Math. 6. 33. And seeing the haruest is great and the labourers few thaâ— should bring vnto vs these heauenly treasures Oh let vs mourne especially for the hand of God in this particular IudgemeÌ„t 4 And let Ezechiel be asigne of the consumption decreed Ezech 12. Esay 28. 22. Oh let vs pray for and labor the conuersion of our brethren Let vs not forget the First-borne of our Father of whose fatnes we are now partakers who hath bene made poore that wee may be made rich seeing our pouertie now shâ—l be the means to enrich him againe Howsoeuer Let euerie one labour to saue his owne soule Labouring to store vp against the dayes of â—amine And to employ his Talent while there is yet light Iohn 12. That so hee may maintaine and encrease his estate Is not the night comming when no man can worke are not the shadowes drawing to the West Rom. 11. And seeing manie boast of their Riches and Righteousnes and yet who can finde â— Faithfull man Prouerb 6. Therefore in the feare of God labour wee to trie our estates whether wee are partakers of that durable Riches Surely by Nature wee are starke Beggars and by abuse of the meanes of grace wee become Desperate Banquerouts euen twice dead and pluckt vp by the rootes And therefore if we would approue our selues to haue this heauenly riches we must not relie on our nature any glory thereof seeing the wisedome thereof is enmitie against God excluding the hope of heauenly riches Rom. 8 7. 1 Wouldst thou theÌ„ attaine to the true riches in Christ Let thy first practise now be to discerne thy natural pouerty by the meanes before laid downe 2. And hauing discerned thine estate in nature thou must in the next place denie thy selfe Math. â—6 22. acknowledging that neither in nature is there any dramme of this true riches neither can nature further thee thereunto Nay thy greatest enemie in y e obtayning thereof thou shalt find to be euen thine owne wicked heart thy best wisedome and counsell will cause thee most to rebell against thy God and resist thy chiefe good Esay 47. Thus shalt thou prepare thy selfe to receiue this heauenly treasure by emptying thy heart of â— what cannot profit and so castingaway such impediments thou shalt be in some measure fitted to entertaine the same 1 To this end take vnto thee the true glasse which many discouer truely vnto thee thy naturall estate namely the law of God Rom. 7. And when thou hast seene thy face therein cast not away the glasse least thou forget thy true feyture lacob 1 But rather reuiewe thy selfe often therein according to the checks of thy coÌ„science coÌ„uinced by the word make vse of such outward Afflictions which doe accompanie the word the rather to abase the pride of thy flesh and to confound thee in thy carnal happines And prosecute the Enditement of thy conscience by Iustifying the Lorde and condemâ—ing thy selfe arraigning thy selfe at the barre of his Maiestie and casting downe thy selfe at the Throne of his Grace begging Pardon instantly for thy sinnes and quite renouncing all thy former wayes That so thou mayest be found in CHRIST not hauing thine owne righteousnes Now that thou mayest be found in CHRIST thou must in the next place labour to seeke CHRIST where he may be found Esay 35. And now thou must seke him in those his precious promises of the Gospell Apprehending through him alone free pardon of all thy sinnes And so recouering grace from him to walke in newe obedience And least seeking him heere thou mightst happily misse of him thou must seeke by Faith that so thou mayest applie these promises in particular vnto thine owne Soule And thou must waite with Patience at the gates of Wisedome being contented to submit thy selfe to the meanes till thy heart be captiuated therewith thy whole man brought in subiection to the obedience of Iesus Christ Prouerb 8. And lastly thou must seeke in perseuerance and constancie of endeuour Y e though thou faile in practise yet the willing minde may be accepted according to that which thou hast 2. Cor. 8. 12. resoluing thy selfe that thy great riches stands rather in the acceptance of thy endeuours then in any worth of thy weldoing though yet thou shalt exceed herein the Scribe and Pharisie Yea y e God may â—aue onely the glorie of all his mercies Let this be the triall of thy greatest riches that though the Lord bestow great things on thee yet thou seest thy selfe most vnworthie of them Genes 32. Yea the more graces thou receiuest the more
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 â—he not hereby prouoked to esteeme basely of religion 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 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 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 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 that we be so farre from boasting of what is not in vs or assuming that to our selues which is vainely 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 and because we faile at the best in the vse therfore take we heed of beholding the sonne 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 most when we haue greatest mercies And be iealous of 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 of what is not in vs 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. 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 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 loÌ„g tedious way of practise makes a shorter cut euen to bragge 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 And hasten to that which is before following haâ—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 coÌ„science 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 and in him alone to the recompeÌ„ce of the reward that so we may be so farre froÌ„ 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 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. 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 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 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 excelleÌ„t blessings yea some abuse thereof But are these sufficient to make him happie
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 detesâ— as that still we loue his person and labour 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 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 to informe him 4 Choosing such false waights as may make his copper cuâ—râ—nt as Example and reuelatroÌ„ 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 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 corderâ—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 repeÌ„tance 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 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 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 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 recoÌ„pence 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. 3 That we account our onely riches the righteousnes of Christ appreheÌ„ded 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 coÌ„uersant 2. Cor. 5 11. 6 That we endeuour the hastning of the apperaÌ„ce of Christ and our owne fitnes thereto by plucking some 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. Euen so Lord Iesus let thy Kingdome come to subiect vs under thy Scepter that so we may be made meete partakers of that glorious Inheritance with the Saints in Light 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 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 HusbaÌ„ding 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 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 souÌ„d 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 beateÌ„ and traced for thee And therfore in the name of God walke in it and the Lord giue thee wisedome and vnderstanding
thou art abased by them Yea in the greatest sence of Gods fauour thou art so emptied of all carnall confidence that thou then most fearest thy selfe when grace doth most abound that so thou maist worke out thy saluation in feare and trembling Phil. 2. 12. And yet in thy greatest abasings thou must giue glory to thy God in depending on his pretious promises beyond al feeling thereof though hee should kill thee yet trusting in him And seeing thou art an Heyre and not an Hyreling Romanes 8. Iob. 1. Seâ—uing GOD not simplie for what hee giues but because hee commaunds and meerely for his glorie dooing his will cheerefully therefore howsoeuer hee hath promised thee Heauen for thy seruice and to encourage thee thereunto doth enable thee by faith to see a farre off and to haue respect vnto the recompence of that rewarde yet herein shall be the triall of thy greatest riches that not simplie for that reward thou performest obedience vnto God but as rather then the glorie of GOD shall be diminished thou couldest be contented to bee without thy greatest happines Exod. 32. Roman 9. because thy chiefest happines shall bee attained and enioyed in giuing glorie alone vnto thy God so that thou mayest the better be prepared to that happinesse Thou shalt still denie thy selfe so farre to giue glorievnto thy GOD and that in thy best endeuours thou shalt discerne thy greatest vnworthines that thy God may haue the glorie of all his free mercie in thy greatest Feelings of ioy and partakings of comfort thou art most emptied of all Pride and confidence That so Securitie beeing preuented thou mayest still by Faith see a farre off runne with ioy the race that is set before thee Hebr. 12. 5. Rom. 4. giuing God the glorie still in hoping aboue hope Yea interressing hereby thy selfe dayly as an heyre in the assurance of thy heauenly possession by this that though thou art now the sonne of God yet because thou know est not what thou shalt be Ioh. 3. 1. therefore thou art carefull to walke so farre as thou knowest so making sure thy election by constancie and power of weldoing 2. pet 1. 10. that it is rather thy comfort that thou hast done the will of thy God yea rather herein thou art comforted that thou seest in thy shortnes of weldoing thy vnworthines so hast no cause of thy selfe to expect that glorious recompence that either any such glorious prize remaines for thee or that there is any proportion betwixt thy finite corrupt obedience and that infinite most perfect recompence of the reward Rom. 8. And therefore as thou canst not so serue thy God as by the worth thereof to obtaine and expect that recompence so yet that thy free obedience may more gratiously be manifested though there were no such recoÌ„pence yet thou couldst willingly serue thy God eueÌ„ for the worth goodnes that thou discernest in him though no other goodnes should herein redound vnto thee then that herein thou hast approued thy selfe a louing and obedient childe to so gratious a father Thus shall we attaine these heauenly treasures And thus we may also trie our selues whether we doe truely enioy them or no. And seeing it is as great a vertue to preserue and encrease as to obtaine the same therefore learne we further how to encrease in grace how to thriue in heauenly substance 1 To this end know we that the meanes of obtaining must be the onely meanes of encreasing 2 By Christ we obtaine this riches through the ministerie of the word and therefore by the same meanes we must encrease the same 1. Pet. 2. 1. 3 Submit we our selues therefore constantly to a powerfull ministry whereby the graces we enioy may still be stirred vp and prouoked to vse and knowledge may be increased to see our wants and our wants may besupplied by seeking still to be renued in Christ And hereby trie we our selues if euer we truely attained this heauenly riches then surely wee shall not either fall to no ministerie or to liuelesse and flattering meanes as the manner of hypocrites is but rather stil keepe our selues from securitie and Apostasie by cleauing to a sound and conscionable ministerie And lest hereby we deceiue our selues 2 Therefore in the next place Let vs labour that the word may come home and dwell with vs in our families and priuate waies Coll. 3. 15. that it may be the guide of all our courses and keeper of vs in a constant course of Godlines not entertaining it by starts or onely making it an Idol when we come abroad but informing our Iudgments dayly hereby and reforming our liues also by this rule And this is my intent in the Daily sacrifice 3 And yet that these things may be so in vs that they may abound labour we thirdly to reuiue our estate daily in Christ by renued repentance from whom onely we must deriue all our durable riches 2. Pet. 1. 8. 9. Rom. 12. 12. 4 Yea that we indeed may thriue in all the graces of God seeing that we are inriched in every part at the first in some measure no facultie of the soule but is in some measure renued yea the members of the body made conformable to the will of God Rom. 6. therefore that we may grow in grace and encrease this heaueÌ„ly stock Let vs labour to come forward in each part together hauing that principall care of the greatest that we neglect not the least as hauing respect to all Gods commandements Psal 119. 8 so maistering one sinne that we giue no indulgence to any least the least thiese remaining let in all the rest at pleasure so labouring the inward man as that we also bring forward the ouâ—ward hauing our conuersation holy as that which must trie our inward sinceritie that so our whole nam euen bodie and soule and spirit may be kept blamelesse vnto the day of Christ Iesus 1. Thess 5. 5 And to this end because without the remaindeâ— we shall not be perfited therefore that wee may thriue our selues let vs labour to bring on others with vs watching ouer each other by an holy Iealouâ—ly and gracious admonitions yea as need shall require sauing with feare plucking some out of the fire Iud. 22. 22. Ezek. 32. 6 And seeing our blessed GOD alone will perfect the worke which he hath begâ—n in vs 2. Phil. 6. Ephes 6. therfore be we instant with him in feruent prayer that he would hasten his worke and glorifie himselfe perfectly in vs and though for temporal things we are to begge with condition both in regard wee knowe neither what is fit neither what measure is most coÌ„uenient for vs yet concerning heauen'y blessings wee are to coueâ— and desire the best graces 1. Cor. 12. And therefore take we heede of entertaining such delusions in iudgment that we may be too holy that such a measure will serue the turne But rather resolue we that we can neuer sufficiently be
thankeful vnto our blessed God for his mercies bestowed and prouided for vs yea acknowledge we that when we haue done all we can we are but vnprofitable seruants And therefore howsoeuer we faile in practise yet let vs stand sound in iudgement that God is worthie of the best that though we condemne our selues yet wee may iustifie our God that he may not iudge vs according to our vnworthines 8 And though we can not in practise answere our purposes yet let this be a meanes to continue our spirituall thrift that here we giue not ouer practise at all because we cannot attaine perfection herein as the manner of the Aâ—hiest is neither stint our practise by any false rules 1. of example multitude flesh and blood our owne abilitie custome c. as if because we cannot doe what we would or should therefore it is sufficient â— to doe what we may can flesh blood doe more â— Or to do as others doe would you haue vs like no body monstrous personâ— 3. Nay would you haue vs hypocrites taking more vpon vs then we can do â—or all this will proue no better then the plea of the hypocrite But rather let vs iustifie God by endeuouring what we cannot doe and let vs condemne our fayling in practise from the constancie of our purpose proposing the best paterne though we come short thereof that it may appeare we hold by mercie not by any merite of our owne and resoluing perfection when we do but follow after it that so the Lord may Crowne our constant resolutions with such a measure of practise which may in truth answere our desires though in measure and extent it still came short thereof Comforting our selues that howsoeuer in y e worlds esteeme we are accounted most base and beggerly yea many times in our owne Carnall eye appeare to be nothing euen to haue lost all yea also sometime in our spirituall discerning see our selues farre from great riches yet notwithstanding in the acceptance of the Almightie vouchsafing vs in Christ and inuesting vs with his righteousnes we haue right in all riches and by the assistance of the spirit haue so farre vse of them as shall fit vs to fulnes of happines in a better life perswading our selues that either we may misiudge ouâ— estate esteeming it poore when we are rich through violence of tentation or waâ—t of spirituall Iudgement which shall not be imputed vnto vs or though wee discerne the truth yet seeing we lâ—ue by faith seeing a farre off vnto the recompence of the reward therefore if now in comparison of what we shall enioy wee esteeme of what we haue alreadie not to be great riches It is not because our estate is not rich indeed but as a droppe is not discerned being cast into the sea so well may the sence of our present riches be swallowed vp in the hope of that infinite sea of happines which is laid vp for vs. And yet that we may not proue vnthankefull for what we haue receiued here â— let vs compare our present estate in grace with what we were in nature And by this it shall appeare we haue attained to great riches 2. Let vs compare our selues with others that maske it in thâ—ir she shews we shall finde that our grfts are gold in comparison of their drosse 〈◊〉 least the abuse of our graces may seeme to diminish the worth of them 3. Let vs measure them by the free bountie of the giuer and not by the weake hand of the receiuer 4. Let vs consider them not by the possession but by the vse thereof nay let vs not rest in the vse which at the best is imperfect but rather comfort our selues with the acceptance of our weldoing through Iesus Christ Let not the opinion of others preuaile to diminish our estate Let not the suggestion of Sathan deceiue vs herein But labour we to measure our riches by the truth of the word And if euer we found any truth and power thereof knowe wee for a certaintio that the grace of God cannot be in vaine once rich in Christ and euer encreasing though not sensible to flesh yet iustifiable by faith though not discerning at all times the leading forward thereof yet beleeuing the promise that God will perfect his workes And in the accomplishment thereof will worke strangely and by contraries that he alone may haue the glory bringing light out oâ— daâ—â—nes and turning all about to our good which shall be discerned in the issue though for the present we may be to seeke that so we may liue by faith and not by sense giuing glory vnto our God in hoping aboue hope Yea though it may fall out that we shal haue sometimes lesse riches then heretofore we haue had hauing leftour first loue and so wanting that life and power in holy duties not feeling that coÌ„fort in them as heretofore we haue done yet for al we may haue great riches because we haue that which shall be sufficient to conduct vs to happines yea happily more fitly then the former measure 1. seeing now we shall be more exercised in saith by how much wee haue lesse feeling 2. we shall now be more humbled in the sence of this decay so be more purged of spirituall pride and hypocrisie which might hinder our following hard after the marke 3. by humilitie we shal be more fitter for such communion with our blessed God although it be not in the same manner as was needfull before to confirme vs in the truth and difficultie of a conuersion against these troubles contradictions which may cal in questioÌ„ the same Yet now it shall be much more auayleable to further vs to perfection 1. As casting vs more entirely vpon the mercy of God in Christ Iesus 2. weaning vs from the loue of the world and 3. prouoking vs to groane and hunger after those durable comforts of a better life seeing the best comforts here are so short and mutable 4. And making vs more fearefull and watchfull to preserue and recouer what we may that so we may be made meet for that glorious Inheritance Thus are the Saints endued with great riches thus doe they manage and encrease the same so the holie Ghost addeth that He makâ—th himselfe poore the meaning wheâ—â— of is not that either he deâ—ieth what God hath bestowed on him or dâ—ssâ—mbleâ—h it to be lesse then indeed it is neither that he playes the ill Husband and so diminisheth his estate in effect though yet his estate be subiect to decayes Bâ—t the blessed Spirit would herein commend vnto vs the good husbandrie of the Saints who though they haue great riches yet in wisedome They make themselues poore That is because what they haue is given therefore they emptie themselues of all desert thereof And so ascribe their righteousnes to their maker 1. Cor. 4. 7. 2 Because what they haue is at the best
imâ—erfect therefore they abase themselues in hungring after a fâ—rther portion and so in comparison of what is before forget what is behinde so reioycing in their present estate as that they cannot measure Gods fauour simplie by it and so are abased impaired in themselues so comforting themselues in the truth of grace as that still they liue by faith hastning to perfection so approuing themselues by the present worke as that still they denie themselues that they may be found in Christ by whom the work must be led forward to perfection 3 Because whatsoeuer we haue we are most vnworthie of as of our selues therefore though we are rich in God yet are we poore in our selues abasing our selues and condemning our vnworthines that we may be encreased in riches by giuing the glory onely vnto our God of all his free mercies who will honour those that honor him 4 Because the least which we haue is subiect to most abuse The more grace the more â—entations therefore also doth the child of God make himselfe poore not onely fearing himselfe daily to preuent securitie and so prepare for tentation but also iâ—dging himselfe daily by renued repentance for giuing occasion to the tentation and entertayning the same and can he but make himselfe exceeding poore when he considers how he yeelds to the tentation must hee not abase himselfe that he may aduance the free mercy of God that sanctifiâ—s the tentation thogh it preuailes for a time turning his very sinnes to good all together furtheâ—ing his happines hath he not cause here to magâ—â—fie the â—ree mercie of his God Doth he not make himselfe more poore the more he aduanceth Gods mercie 5 Yea hath he not cause to feare most wheÌ„ he gets most ground of tentation when hee attaines greatest conquests is partaker of most sweetest comforts lest these comforts should proue occasions to the flesh lest he might be puffed vp thereby to robbe God of his glorie hath he not now most need to be in his owne eyes vâ—le hath he not now greatest cause to glorifie his God and doth he not giue God most glorie in these his greaâ—â—st deniall of himselfe 6 Seeing the Saints though they haue great riches in regard of the new man yet 2 stil they are exceeding 3 poore in the olde therefore seeing 4 the meanes to grow in the spirit 5 is to decrease in the flesh 6 Is it not then great wisedome to crucifie the Olde man daily and mortifie the deedes of the flesh that so the newe man may growe to perfection Col. 3. 5. Rom. 8. 10. 11. 15. 7 And seeing it is the Lorde that as hee giues the Blessing so hee onely giues grace to vse it aright And at the least we must no more abase the same wee haue not abilitie at all to vse it aright ought we not in this respect to make our selues poore both acknowledging our sufficiencie to bee of God â— Cor. 2. and not of our selues Confessing that in vs that is in our flesh dwelleth no good thing Rom. 7. 2. Ascribing onely vnto the Lord the will and the deede Phillip 2. Yea especially condemning our selues euen when wee haue done our best that so wee may not be iudged of the Lord Luk. 17. 10. 8 And seeing that though wee knowe nothing by our selues yet heereby we are not iustified Haue wee not cause heerein to make our selues poore still denying ourselues that wee may be found in CHRIST 1. Cor. 4. 4. 9 Yeâ— especially seeing we know not our owne heart we may be deceiued in our estates or deceiue our selues by the same in resting â—oo much vpon the worth thereof ought we not in this respect to abhoâ—â—e and abâ—se our sâ—lues should not this make vs poore in our owne eyes and Iealous ouer our selues least we haue laid a wrong foundation or built hay and stubble vpon the right Iob. 9. Ierem. 1. 10. 1. Cor. 3. 15. Math. 7. 1â— And seeing the best through securitie 〈◊〉 full fearefully thogh not fiâ—ally to the dishonor of God and â—ounding of his owne conscience to the reproach of his proâ—â—ssion and stumbling of his 〈◊〉 brother opening the mouthes of the wicked grieuing the spirit of God procuring hereby grieuous Iudgement to himselfe and his posterity ought not this much more to make vs feare that we may depart from euill should we not in regard hereof worke out our saluation with feare trembling Phil. 2. 12. Is not he blessed that thus feareth alwaies Pro. 28. being lowly in his owne eyes and so submitting himselfe vnder the mightie hand of God 2. Sam. 12 Pro. 14. 11 And whereas our riches are daily to be scoured lest they gather rust and to be exercised with afflictions that they may be more purified Is it not wisdome to vndergoe willingly what necessarily will follow Though we must not seeke the crosse desperately yet must wee not take it vp when it is offered Matth. 16. 22. Is it not here the best wisdom to be poore in our owne vnworthines that so we may hereby be prepared to afflictions that by this means we may the better endure and conquere the same 12 Lastly seeing Blessednes is promised to the poore in spirit Math. 5. 8. not to him that is made poore outwardly by crosses afflictioÌ„s as to him that through this outward abasing is brought to a sight of his inward wants and so in the sense thereof humbles himâ—elfe vnder the mighty hand of his GOD begging pardon for his sinne and so confessing his pouertie desirous to be found in CHRIST and so renouncing his own righteousnes 13 And seeing the life of grace is nothing else but daylie renued repentance So much we truely liue as Christ liues in vs. And he liues onely in vs wheÌ„ we die to sin must we not make our selues poore yea daily sacrifice our selues by morâ—ification of the flesh that so wee may be daily reuiued by IESVS CHRIST Galat. 5. Rom. 6. 2. Cor. 5. 14 And though wee haue many excellent graces yet seeing they are nothing in comparison of what wee shall haue ought wee not to make our selues poore in the conceit and confidence of all present good that so we may still aspire to that eternall happines 1. Ioh. 3. 1. 2. Pâ—il 13. 15 To conclude this point Is no corruption to be put off that we may be cloathed with incorruptioÌ„ 1. Cor. â—5 And are we not to sigh and groane that we may he cloathed vpon Are we not to be poore in our owne eyes because while we are presentin the body we are absent from the Lord nay so long as we are in the body we cannot please our God as we would we grieue his spirit offend his maiestiâ— surely if we make not our selues poore in the sence hereof we neuer yet had true riches much lesse shall encrease them 2. Cor 5. 1. 2. 3 4. 5. 6. Doe we not daily encrease sinne as wee multiplie our moments
pollicie of Satan which will not sticke if he caÌ„not tickle vs with pride and lull vs in securitie at least to deiect vs with the conscieÌ„ce of our vnworthinesse and insuffiâ—iencie of Gods Blessings 1. Because others haue more 2. Or they are giuen not for good because we cannot but in some measure abuse them 3 Or they are decayed and therefore not entending our perfection 4. Or they are common and ordinarie and therâ—ore not to be regarded To preuent this abasing had had we not need to make ouâ— our seluâ—s poore to see our vnworthines of the least and therefore to blesse GOD for any to see the sufficiencie of what we haue aboue our desart that so we may giue God glorie that makes what we haue to serue the turne to be so abased in our decay that still we are contented to abase our selues further in giuing vnto our GOD the glorie of his faithfulnes that he will recouer satisfie vs againe to be so abased in our abuse that yet we can be more abased in renouncing our owne righteousnes because we are corrupt and yet the more abâ—sed in giuing the Lord the onely glorie of all his free mercies by resting alone vpon CHRIST for the acceptance of well doing Thus must we abase our selues to preueÌ„t satans abasing 6. Lastly let vs consider that if wee make not our selues poore to preuent securiritie and vnthankfulnes Our God will abase vs and that many wayes 1 both denying comfort of his graces Yea 2 Taking them from vs yea leauing vs to reproachefull and grosse offences yea yeelding vs to the smiting of a wounded spivite and shal we not then preserue peace of conscience by abasing our selues shall wee not preuent the reproach of our profession shal we not preserue the comfortable vse of Gods blessings yea shall wee not take down the pride of our harts that the graces of God may not be taken from vs Well let these motiues serue to prouoke vs to this holie wisedome comforting our selues that we can neuer be losers at Gods hands if he winne glory by our abasing of our selues 2 Nay the more we loose in conceite of Gods blessings the more we shall gaine in the vse of them the more we shall reape câ—mfort by them And therefore in the feare of God let vs set vpon the practise of this dutie And the Lord giue vs vnderstanding in all things and accoÌ„plish his owne worke which he hath begun in vs euen for his blessed sonne Christ Iesus his sake our onely Lord and â—all sufficient Sauiour To whose glorious Maiestie with God Almightie the father of all spirits and God the holy Ghost the guide and comforter of the Elect. Three persons in Trinitie ouâ— God in Vnitie Migâ—â— and Maâ—estie As we acknowledge to be due so from the ground of our hearts we desire to be giuen All glorie power dominion might maiestie thanksgiuing and entire obedience of vs and all the Churches from this time forth and for euer more Amen Conclusion to to the Reader THus hast thou Christian Reader a briefe of such Meditations which it hath pleased my good God to impart vnto mee concerning the Estates of the Hypocrite and syncere Christian as also of their seuerall wisdomes in Husbanding their Estates My harts desire is that thou wouldest laye these thinges close into thy heart neither stuÌ„bling at the want of complement which my leisure and weaknes yea indeede the matter it sesfe would not afford or at such obscuritie which partly the briefe haÌ„dling but especially the matter being experimentall may giue occasion vnto But in the name of God Iudge wisely of my drift heerein And labour with thy God in prayer that thou maist sâ—und the depth thereof And seeing thou wilt hardly plough without my hayfare therefore let this experience be a meanes to prouoke thee to discerne thine estate And so buy thou in the teare of God that spirifuall eyesalue oâ— thy Sauiour Tesus Christ labouring to be found in him not hauing thine owne righteousnes That so being pertaker of his spirit thou maiest be able to discernt all things comparing spirituall things with spirituall things And so being able ther by to trie all things thou maiest hold that which is good that it may hold thee for euer Certainely if euer Times had need of direction and resolution these are they wherein because we will not obey the truth it is â—ust with God to giue vs vp to strong delusions to beleeue lies In so much that if it were possible the very elect might be seduced I would it were not more then manifest that euen the most are growne cold and carelesse of what they should iâ— not staggering in their Iudgements yet vnstable in that practise readie to embrace this present world but that the world flies from them Blessed be our God who knowes what 's best for vs how gladly would we serue God and Mammon too how willingly would we haue our heauen here and yet not forgoe our right thereof in another life But our GOD will not endure our halting he confoundâ— our confidence in exceeding mercy And happie is he that can prepare his soule to afflictions Certainely if we will not trie our selues the Lord will take vs further in hand haue we not had enough alreadie for the iniquitie of Baal peor for our sparing of Bâ—nhadad and enduring the viper in our bosoms that poysons our people daily and stings them to death but that Hamâ—n must be further aduanced and poore Mordekay humbled Hath not the spanish Inuasion yet scholed vs to haue no fellowship with Gods open enemies hath not the powder Treasons taught vs what to expect of secret Enemies The Lord make vs wise to see the plague aud hide our selues Hath not the Lord fought against vs with all the ElemeÌ„ts hath not the Infections ayre brought vpon the land euen A seuen yeeres pestilence raging scowring our most secure and eminent places euen round about And hath this Iudgement yet brought vs to see the plague of Atheisme and Securitie the plague of Hypocrisie and Prâ—phanenesse that is in our harts and spreades it selfe as a leaprosie ouer all the quarters of the Land Haue not the fearefull Earthquakes so often of late renued in our most lofâ—tie palaces signified plainely vnto vs that the Land is wearie of her burthen and doth threaten to spew vs out doe they not forewarne to tremble and stand in awe of the Maiestâ—e of our God and obey his Prophets lest being pertakers of the gainsayings of Core our mother earth at length shall swallow vs vp and so in the middest of our securitie we shal sinke downe into Hell can we forget how the Lord hath pleaded his controuersie further against vs Nay doe we not see how still this controuersie is renued euen by most strange and fearefull fires arresting not onely our solitarie cornersâ— and obscure Villages as if the poore ignoâ—aÌ„t