from vs 〈…〉 the knowledge 〈…〉 Ioâ— 15. 21. As â—uâ—â—ifying the Lord that it were better for him neuer to haue knowne the wayes of righteousnesse then thus with the doggâ— 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 bâ—asts tâ—at perish Ps 49. Is not now that which he seemed to haue taken away from him Matth. â—5 His madnes shal be made manifest to all men No longer shall hee preuayle to deceiue Gods people 2. Tim. 3. 9. Hee shall no more weare arough garmeÌ„t 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 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 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 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 forÌ„ 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 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 Timâ—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 which is as nothing And yeâ— eft soones is he wearie of the shewe because it hindered the enioying of the pleasures of sinne 1. Whence we may learne 1. Not to â—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 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 as wherin he hath any thing therein not to excuse ourselues if we come short of him 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 wheÌ„ hee is nothing and so deceiues himselfe Gal. 6. 4 So let vs acknowledge that of our selues we haue nothiÌ„g as of our selues that in vs that is in our flesh dwelleth no goodnes Rom. 7. that so we may be partakers of the fatnes of the Oliue 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 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 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 himselfe 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 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 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 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 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. â—o is hee iustly giuen vp by the Iustice of God to be besotted with outward pompe and prosperitie that
it hath pleased my good God to exercise me with continuall afflictions and lingering sicknesses disinabling mee from my calling and so casting mee into many extremities so it is my great coÌ„fort that I haue fouÌ„d a strong faithfull GOD in my greatest infirmities who as hee hath restored life though in some weake measure so will hee not also fupplie meanes gratiously Yea surely Blessed be his name that though the Lions want suffer hunger yet they that feare the Lord shall want nothing that is good And I blesse God that I haue fouÌ„d more good in my greatest Afflictions then euer I could haue hoped for in my greatest prosperitie Surely if it were no more but to knowe our selues truely to discerne the insufficiencie and deceitfulnes of worldly things and so to bee wayned from the loue of them the most sharpest Afflictions were not bought too deare But that our light Afflictions whicb are but for a moment should not onely proue meanes to trie and increase Gods graces in vs but to procure vnto vs iâ—y euen vnspeakeable and glorious and so to seale vs vnto saluation .2 Pet. 1. 9. 10. and so giue vs possession of happines euen in this life yea to cause vnto vs a farre more excellent and eternall waight of glorie in Heauen must we not truely account that the Afflictions of this present Time are not worthy of the glory that shall be shewed vnto vs And is not the Lord mercifull vnto vs my Beloued that hath not onely stored vp vnto vs so many blessings in our afflictions but hath also heerein dealt so mildely and kindely with vs as not to sweepe vs away with the Beesom of destructioÌ„ as the Powder Treason intended and our sinnes had deserued but to weaken vs by degrees and to confound vs in our carnall confidence that so we might be invited to Repentance and have gratious laisure therto The Lorde make vs wise to see the plague and hide our selues Is it not high time to turne vnto the Lorde when the First Borne being smitten the next that succeeded was palpable Darknes And then the next the red Sea to swallow vp quicke Who so is wise shall vnderstand these things to whom the arme of the Lorde shall reueale them For this shall I not cease to pray vnto God for you that the Keeper of Israel may keepe you from security and recouer the things that are readie to die To whose blessed protection I doe most hartily commend you in Iesus Christ Resting in him Your Worships euer bounden Tho. Cooper The Hypocrites Estate Prouerb 13. 7. There is that maketh himselfe rich and hath nothing And that maketh himselfe poore hauing great riches 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 that is Is a very banquerout An Emptie vine a cloud without water A figtree hauing onely Leaues hauing a forme of Godlines but denying the power therof Vse 6. Iude. 12. 2. Tim. 3. 5. 2 The sound Christians estate is good he Hath great riches he is rich infaith and plentifull in good workes But how doe these husband and manage these seuerall estates 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 makes himselfe rich that is hee doth not see his emptines nay he will not see it 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 it is not so with him Thogh hee haue great riches in truth and greater in expectation yet saith the Spirit he makes himselfe poore that is he stands not vpoÌ„ the shew nor sets them out to sell he proclaimes not his riches nor depends thereon but abaseth himselfe that he may be exalted denies himselfe that he may be â—ound in Christ forgets 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 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. Lamâ—â—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 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 〈…〉 1â— 2 In substance hee hath much common with the regenerate as first communion of outward meanes of religion the Word Sacraments coÌ„ference example c. SecoÌ„dly vse of outward means 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. 3 Yea InsubstaÌ„ce 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. â— 5. 13. and causing them to stumble at the infirmities of the Saintes 5 Yea he may liue all his 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 sluÌ„bling 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 oâ—nes him whereas the Saints may liue in coâ—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 generatioÌ„ Psal 34. 3 All this and much more in particular of which else where God willing is the portion of the hypocrite And yet for all this 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 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 he hath no right vse of any thing that he hath his conscieÌ„ce 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 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 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 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. somewhat there is so scarres and crosses him that all his honour is nothing vnto him the coÌ„scionable 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 hee sees it to be nothing in comparison of what others haue And yet such is 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 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 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 might be approued of God But obserue I pray you a further measure of Gods iudgement vpon him that what is highly esteemed of Mâ—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 confideÌ„ce Ierem. 2. and condemneth his painted shews and vaine boasting The Publicane that confesseth his sinne is 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 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 theÌ„selues 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 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 coÌ„demne his 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 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 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 that so he may still deceiue himselfe and others But doth not the Lord eueÌ„ 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 hee may coÌ„mit sin more secretly without controlmeÌ„t Fâ—hes 4. Doth he not plainly 〈◊〉 Departs
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 shal be required at his hands 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 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 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 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 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 fellowes c. 2. Cor. 10. Thus hauing a temporary faith he makes it more then it is contenting himselfe to beleeue in generall though he haue no particular holde of the promises no assurance of saluation esteeming this presumption the other modestie and humilitie Or if he haue any holde 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 warraÌ„table for saluation 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. 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 till the very ende may not this be a meanes that hee shall blesse his soule therin â— Hath not he stood wheÌ„ others are fallen 2. Hath he not obtained these Graces from the right meanes 3. Hath hee not by them beâ—e a meanes to doe good to others 4. Doth hee not increase in knowledge and goe on in many notable 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 abâ—se and vnderrate the same 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 shal be willing to part with them Yet that wee might not discerne this our base account of theÌ„ It is the subtiltie of this olde Serpent that we should thus coÌ„ceiue 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 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 and lusts 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 deceitfuâ—nes ordained the Hypocrite to greater condemnation dooth therefore so farre giue him his desire and portion in this life Psal 1â— â—4 that whereas he affâ—â—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 which though it be not sufficieÌ„t 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 husbaÌ„ding or employing y e same Mat. 25. 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 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 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 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
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 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 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 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 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 out-runne 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 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 as to preuent and auoyd singularitie 1. by suspending our iudgment of others 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 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 yet he cannot abide the spirituall power and application 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 and will still haue religion to be his cloake to hide sinne Therefore doth the Lord according to his desire 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 iust reproach before men that thus abase the ordinances of God to the satisfying of their lusts 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 him to this policie that he which can deuice starting holes for himselfe to breake out into all licentiousnes yet to colour his vilenes 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 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 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 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 as to draw disciples after him because the multitude is apt to affect nouelties and especially through enuie growes disconteÌ„t with superiours that so he may become a leader of a FactioÌ„ 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 and so be dazeled with his rough garment I meane pretence of zeale further illumination 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 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 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 must sweare to the Iudgement of their Oracle and seeke after no other 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 according to the gift of Illumination Yet they must alter with him though it be froÌ„ 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 enduring to be brought into bondage yea smitten on the face and yet esteeme themselues highly graced as suffering for the Gospels sake Behold the bondage of the hypocrites Proselites 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 theÌ„ 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 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 presuÌ„ption 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 â—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 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 Iust Lord giue vp the Hypocrite to presumption on his mercies as a iust punishmeÌ„t 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 thusâ— addeth drunkeÌ„nes 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 patieÌ„ce Thus doth hee open his mouth against Heauen and defie the Iustice of the Lorde that whereas the Lorde in great patieÌ„ce beareth with such vessels as are appointed to greatest coÌ„demnation Doth not the wicked abuse this patience to the nourishing and defence of his presuÌ„ption 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 shal be a means of the continuance encrease of his prosperitie doth not this further encrease this delusioÌ„ 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 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 coÌ„ceiue 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 haÌ„ds Surely no Behold because wheÌ„ he knows God seeing he will not glorifie him as God therefore shall he be giueÌ„ up to are probate sence EueÌ„ to call Light darknes darknes light Isay 5. 19. Isay 3â— 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 leÌ„gth past feeling And this proues a furtherâ— 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 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 graces diuersly to som one to some fiue talents yet he that hath but one hath therof sufficieÌ„t wil God require any more at his hands then he giueth May not the prime times require greater strictnes theÌ„ 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 sufficieÌ„t And thogh hee come short of some yet dâ—th he not exceed others and may it not be presumption to seeke to be with the foremost nay is it not daÌ„gerous to be singular to be like nobodie 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 delusioÌ„ 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 coÌ„science now reuiued to begin the execution yet for al this the hypocrite will make himselfe rich Either now his repentaÌ„ce must heereby be appoued of the Church so bee receiued again to do more mischief or els if he caÌ„not be receiued of the Church 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 that so hee may commit sin more greedily without controulment pretending hee hath the Annoynting and so no need of the word wheÌ„ in truth he hateth y e word as conuincing his conscience And casts it from him that he may take his fill of sinne 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 SathaÌ„ help theÌ„ 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 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 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 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
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