THE Estates of the Hypocrite and Sincere Christian.  
Containing, Certain lively differences, between Sincerity and Hypocrisy;  
Very necessary, For the Trial of our Estates in Grace.  
By Tho. Cooper.  
LONDON, Printed by Tho. Creed, for Arthur johnson, dwelling in Paul's Churchyard, at the sign of the white Horse. 1613.   

Observations in this First Treatise.  

Observation,  
1. The Hypocrite is a very Bankrupt, even worth nothing, and hear 

1 What an Hypocrite hath.  
2 This that he hath is nothing in truth.     

And that because  
1 He hath no right to it.  
2 Neither any right use.  
3 Nor any true comfort.  
4 Nothing to what he seems to have.  
5 Nothing in comparison of the Elect.  
6 Nothing to what he should have.  
7 Nothing that he doth is accepted.  
8 Nothing to that he would have.  
9 Neither any thing in continuance.   

Use, 1.  
1 Not to fret at his prosperity,  
2 Nor to rest in his measure,  
3 To observe his end, and  
4 Try our Estate by him.   

Observation 2.  
The Hypocrite, though he hath nothing, yet he makes himself rich, 1 And why:  
2 By what means he doth this,  
1 By concealing his Estate, & not taking notice of his beggary, being only rich in ignorance, or security,   

Use hereof.  
1 How to discern spiritual nakedness?  
2 By assuming that he hath not And how to try our Estates hereby.  
3 By over-rating that he hath, and so thereby how to prevent this mischief,  
4 Arrogating more than he hath, with the Furtherances hereto, as also   

Use.  
1 How to try ourselves thereby, and  
2 Prevent this mischief.  
5 The Hypocrite makes himself Rich, by usurping Gods blessings:   

Use.  
How to try & prevent usurpation,  
6 The Hypocrite makes himself rich in singularity, and despising others. Use.   

Our trial hereby, and how to prevent this evil.  
7 Other policies discovered, whereby the Hypocrite enricheth himself, as  
1 By restraining where God gives liberty,  
2 Advancing himself in Will-worship: And so  
3 Enlarging where Gods word restrains,  
4 Drawing disciples after him, and  
5 Enthralling their consciences, and reigning therein, above all that is called God:  
6 Presuming on God's mercies, and abusing to this end the Patience of the Almighty,  
8 Measuring his inward Estate by outward prosperity.   

The issue hereof,  
1 He deceive himself,  
2 And others:  
3 The Use and Conclusion of all, for trial and Comfort.    

TO THE RIGHT WORSHIPFUL Companies of Fishmongers and Skinners my especial good patrons and Benefactors. All necessary blessings to fit them to everlasting happiness in jesus Christ.  
RIght Worshipful and beloved in the Lord jesus, my heart's desires so long as I abide in this house of clay, that I may be made manifest, especially unto the consciences of those, who have been the means of my more comfortable pilgrimage through this vale of tears. And therefore as the Lord hath used your bounty as a gracious morning rain to cherish the seed-time of my younger studies, so have I esteemed it very equal, that you should reap some part of the harvest of my riper fruits: Acknowledging myself much bound to my gracious God, that hath renewed my days to leave some memorial of your love, and my respect thereof. And purposing as the Lord shall lend further health, not to cease to stir up your pure minds to make sure your Election, by increasing and abounding in love unto his Saints. Blessed be God even the father of our Lord jesus Christ, who hath taught you this holy wisdom, to make you friends of your unrighteous Mammon, and to lay a good foundation against the day of Christ jesus; And faithful is he that hath promised and will accomplish his work in you, that you may be constant and abound in the work of the Lord, that your labour may not be in vain in the Lord: Hold on them in the name of God Beloved, while ye yet have time, and the Lord prosper you in this blessed work of well-doing to the household of faith. Oh how shall you maintain the true honour of this famous City to be still the treasury of the poor, and nursery of learning, and true religion? how shall you sanctify the portion which the Lord hath lent you, to make it constant to your posterity, when you shall thus offer the first fruits of your increase unto the Lord? Shall not the loins of the poor bless you, do not their prayers keep away the vengeance from your City? Are you not the means to continue & derive the Gospel to posterity, do you not thereby prepare the Church of God to eternity? And shall not the generations to come esteem you blessed? shall not your posterity be nursed up in the Church? shall not the memorial of the just live for ever? Surely if my poor life and means may any whit further hereunto: as I do offer unto you unfeignedly this pledge thereof: So let me entreat you in the merits of jesus Christ, to take it as a glass to try your estates by, and so hold what is good and warrantable for your soul's happiness. I doubt not but you are wise to discern of the evils of the time: And howsoever the proverb now if ever, may be verified, that he which knows not to dissemble, knows not how to live: yet I trust you have learned by gracious experience, that as the Lord liveth, truth in the inward parts, and hath no need of our lie and hypocrisy to maintain his truth, so he hath and will daily confound the equivocating jesuit and lukewarm professor, the dissembling Papist, and shifting Ambidexter, that so we neither need fear their malice, nor eat of such things as please them: Only the Lord make you so wise in the dispensation of your Stewardships; that as you distribute to others, so you may reserve for yourselves, being humbled in your well-doing here, that you may not lose the comfort of it in an other life. And giving God the whole glory of all his means towards you, that hath given you an enlarged heart for the advancement of his Gospel: that so you may more and more be emptied of all preposterous love of earthly things. And considering, that he that scattereth shall have plenty: you would therefore learn to live by faith in the fear of God, casting your bread upon the waters. And the more you discern the world to be given over to abominable Sacrilege, Even to rob the Lord in his Tithes and offerings, the more you would hereby approve yourselves to be chosen out of the world, that you seek not your own, but that which is jesus Christ's still ministering unto the necessities of the Saints. And overcoming, & confounding the evil of the time, by judging wisely of the cause of the afflicted, and husbanding well, yea increasing daily the Treasury, which your Perdecessors left unto you, that your posterity may be encouraged and blessed by your holy example. And the poor Church of Christ may now the better be maintained, by how much the world esteems it God's best service, to empty and spoil the same.  
For mine own part; As it hath pleased my good God to exercise me with continual afflictions, and linger sicknesses; disinabling me from my calling, and so casting me into many extremities: so it is my great comfort, that I have found a strong & faithful GOD, in my greatest infirmities: who as he hath restored life, though in some weak measure, so will he not also fupplie means graciously? Yea surely: Blessed be his name, that though the Lion's want, & suffer hunger, yet they that fear the Lord shall want nothing that is good: And I bless God, that I have found more good in my greatest Afflictions, than ever I could have hoped for in my greatest prosperity. Surely, if it were no more, but to know ourselves truly, to discern the insufficiency, and deceitfulness of worldly things, and so to be waned from the love of them, the most sharpest Afflictions were not bought too dear: But that our light Afflictions, whicb are but for a moment, should not only prove means to try and increase God's graces in us, but to procure unto us i●y even unspeakable and glorious: and so to seal us unto salvation, .2 Pet. 1. 9 10. and so give us possession of happiness, even in this life: yea, to cause unto us a far more excellent, and eternal weight of glory in Heaven: must we not truly account that the Afflictions of this present Time, are not worthy of the glory that shall be showed unto us? And is not the Lord merciful unto us, (my Beloved) that hath not only stored up unto us so many blessings (in our afflictions,) but hath also herein dealt so mildly, and kindly with us, as not to sweep us away, with the Besom of destruction, as the Powder Treason intended, and our sins had deserved: but to weaken us by degrees, and to confound us in our carnal confidence, that so we might be invited to Repentance, and have gracious laisure thereto? The Lord make us wise to see the plague, and hide ourselves. Is it not high time to turn unto the Lord? when the First Borne being smitten, the next that succeeded, was palpable Darkness: And then the next, the red Sea, to swallow up quick? Who so is wise, shall understand these things, & to whom the arm of the Lord shall reveal them.  
For this shall I not cease to pray unto God, for you, that the Keeper of Israel, may keep you from security, and recover the things that are ready to die. To whose blessed protection, I do most heartily commend you, in jesus Christ.  
Resting in him, Your Worships ever bounden, Tho. Cooper.   

The Hypocrites Estate.  Proverb. 13. 7. There is that maketh himself rich, and hath nothing: And that maketh himself poor, having great riches. 
THe holy Ghost (as I take it) in these words shadoweth out unto us, the difference between an Hypocrite, and a sincere Christian. And that  
First in their Estates: as that,  
1 The Hypocrite hath nothing; that is, Is a very bankrupt; 
jude. 1. 12.  An Empty vine: a cloud without water: 
Mark. 11. 13.  A figtree having only Leaves, having a form of Godliness, 
2. Tim. 3. 5.  but denying the power thereof. Use. 6. jude. 12. 2. Tim. 3. 5. 
●. Tim. 4. 8.   
2 The sound Christians estate is good, 
Math. 13. 12.  he Hath great riches, he is rich infaith, and plentiful in good works. 
Rom. 14. 15.   
But how do these husband and manage these several estates? 
●acob. 2. Philip. 1. ●1.  What is their wisdom in making the best of them? This the Spirit of God further reveals unto us.  
As first, for the Hypocrite though he be worth nothing, hath nothing in truth, nothing in the right use, nothing in acceptance, yet he makes himself rich: that is, 
Revel. 3. 17.  he doth not see his emptiness, nay he will not see it, 
Luk. 12. 18. 19  yea he would fain be esteemed rich, and in his carnal wisdom he makes himself rich: thus doth he make the best of his nothing, thus doth he set out, and lengthen his bankrupt estate.  
As for the upright in heart, 
Rom. 8. 21.  it is not so with him. Though he have great riches in truth, 
2. Tim. 4. 8.  and greater in expectation, yet saith the Spirit he makes himself poor: that is, he stands not upon the show, nor sets them out to sell, 
Matt. 5. 3  he proclaims not his riches, 
Luke. 5. 8.  nor depends thereon, 
Luk. 14. 11.  but abaseth himself that he may be exalted, 
Matt. 16  denies himself that he may be ●ound in Christ; forgets that which is behind, that he may hasten to that which is before, though he know nothing by himself, yet he is not justified. 3. Phil. 1 Cor. 4. 4.  
2 Yea though he were perfect, yet he knows not his own soul. job. 9 27. Nay, he knows that God is greater than his conscience, and knoweth all things, even the secret sins which he cannot discern. And therefore he abhors his life, and bears the yoke from his youth: he sitteth alone and keepeth silence, because he hath borne it upon him: he putteth his mouth in the dust, if there may be hope: he giveth his cheek to him that smiteth him, he is filled full of reproaches: For he knoweth that his God will not forsake for ever; but though he send affliction, yet will he have compassion according to the multitude of his mercies. 1. joh.. Ps. 19 Lam●●t. 3. 27. 28 29. 30. 31. 32. Psal. 97. 4. Psal. 96. 15 1. Cor. 10. 13. Hebr. 2. 18.  
Thus doth the true Nathaniel husband his estate. And thus generally of the purpose of the holy Ghost, and sum of these words.  
Now let us more particularly consider of these differences.  
And first of These estates.  
The Hypocrites estate you have heard to be desperate. As he hath nothing, so he will have nothing, he will not see his want, he makes himself rich, reve. 3. he saith that he seeth, & therefore his sin remaineth on him. joh. 9 more hope of a fool, then of such a wise man that is only rich in 〈…〉  
1 〈◊〉, he hath whatsoever the regenerate possesseth; 〈◊〉 he many times in 〈◊〉 goeth beyond him. 〈…〉 1●.  
2 In substance he hath much common with the regenerate, 
1. How.  as first, communion of outward means of religion, the Word, Sacraments, conference, example. etc. Secondly, use of outward means, 
2. What th● Hypocrite hath.  for this life in an outward manner, and for external ends. As first, love to himself, and so generally of salvation, 2. Knowledge supernatural, whereby he discerns the true means of this salvation.  
3 Faith temporary, whereby for a season he assents to the means, rejoiceth for a season in them, wisheth that he may be partaker of the end, to which they lead, entereth into the way which may lead him to that end, and so long as Wind and Tide serves, Sails very contentedly to that wished Haven. joh. 5. Balaam. Num. 23. Luk. 8. Matt. 6. 24.  
3 Yea, Insubstance he hath some graces, even beyond the Elect. As he may do Miracles, and have extraordinary knowledge of many mysteries; for the good of others, and to make himself without excuse. Math. 7.  
4 Yea, he may be restrained from some evils which the Child of God may fall into: that, so he may have his desire, in affecting an outward form and glory of religion, thereby more dangerously to deceive himself, by resting therein, and to deceive others, by tying them to his measure. Tim. ●. 5. 13. and causing them to stumble at the infirmities of the Saints.  
5 Yea, he may live all his days in prosperity; that so he may the rather flatter himself in the worth of his profession: and he may die in a glorious carnal peace, to the great slumbling of the world, and abusing of his vain heart, job. 21. 13. jerum. 12.  
And so he may be justified and approved of the world that o●nes him: whereas the Saints may live in co●tinuall afflictions, and die in much trouble, and anguish of spirit, and so for a time be condemned, both in life and death: of an unbelieving, & unjust generation. 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, 
●ow this ●at he hath nothing.  in the truth, he hath nothing.  
How so?  
First, because he hath no right in any thing that he hath, he is but a thief, and a Robber, an Usurper of God's graces. And therefore whatsoever he hath, 
●. Because ●e hath no ●●ght.  is none of his. Well may he provide, and prepare it as a Cook, but the righteous shall be fed therewith, he shall gather silver as the dust, but the Saints shall divide it. job. 27. joh. 10.  
Secondly, 
●. No right ●se.  he hath no right use of any thing that he hath; his conscience is defiled. and so all things are impure unto him: and how can he but abuse and pervert 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 glory of God. Tit. 1. 15. Rom. 14. 1. Cor. 10. 31.  
That which he doth proceeding from natural knowledge or good intention and meaning, or at the best a vain presumption, or temporary faith: his manner of doing, being in wilworship and bodily service, which profiteth nothing, his end being to rob God of his glory, and transfer it to himself, and so to express some degrees of the sin, of Antichrist, even to advance himself above all that is called God, and yet to satisfy the flesh, & make his belly his God. 2. Coll. 3. Phil. 19 to sacrifice to his net, and so make his wit, & industry his God. In a word, merely to seek himself, and to put out all sense and use of the divine power. Matt. 13. 2 Coll. 25. 1. Tim. 4. 8. 2. Thess. 2. 10. Abac. 2.  
Thirdly, 
No true comfort.  also the hypocrite may be said to have nothing, because he hath no true comfort and success in what he hath. Though the Lord give him his desire, yet he sends leanness into his soul: Psal. 106. 15. he hath either some inward gripe of conscience, or some outward leprosy accompanying his greatest and securest revel, in his most glorious happiness, Proverb. 14. 3. 2. Rom. 5. 27. somewhat there is, so scars and crosses him, that all his honour is nothing unto him, the conscionable walking of the Saints, confounds his pompous and outside profession. Hester. 5. The poor vineyard of Naboth lies so convenient, that he cannot hold up his head, nor eat his meat, unless he may imbrue his hands in blood, to enjoy the same, 2. Kin. 29. some such like thing there will be still to procure envy, & discontent; that so though he hath somewhat, yet indeed beholding it often in the true glass of the word, and the holy examples of the Saints, 
4. Nothing in regard of others.  he sees it to be nothing, in comparison of what others have. And yet such is the strength of delusion, that he is given up unto: that what he wants in substance, that he will make up in complement, and show; and so indeed is nothing to that he seems to be, 
5. Nothing to what he seems to have.  fain would he seem to be perfect, if you will believe his shows: nay, if you will believe his own word: he saith he is rich, and increased in Goods, and hath need of nothing, Revel. 3. 17. And yet the spirit tells him, 
6. Nothing to that he said he hath.  he is poor and blind, and miserable, he hath nothing of what he saith, because he makes himself rich: therefore he hath nothing.  
And well were it with him if he might be his own judge, though he were deceived in himself, yet he might be approved of God: But observe I pray you a further measure of God's judgement upon him, that what is highly esteemed of M●n, is abomination in the sight of God, Luke, 16. 15. because the hypocrite so overrates his goodness, and standeth upon his terms of uprightness and perfection: therefore the Lord rejects his confidence, jerem. 2. and condemneth his painted shows, and vain boasting. The Publican that confesseth his sin, is accepted, 
7. Nothing, because not accepted.  when the proud Pharisee that boasteth of his righteousness, making it seem greater than in truth it is, is therefore rejected of God, Luke, 18. because his person is abominable. Thus hath the hypocrite nothing, because it is not accepted of God; whose acceptance only gives true valuation, and worth to all our actions: which in themselves are worthy nothing but shame and confusion, Dan. 9 And can the Just and holy Lord do otherwise?  
Doth he not love truth in the inward parts? Psal. 51. Is the Hypocrite any thing in the truth, 
8. Nothing to that he should have  Is that he hath aught to what he should have? surely, he should be upright in heart, but he hath seven abominations, yea, deceitfulness the root of all: he should have his profession and practice answer each other: but alas, must not his jacob-like profession condemn his Esau-like practice? Is he not of his father the devil, even a murderer of his brethren, though he profess himself to be the son of Abraham? john. 8 44. Thus is the hypocrite nothing to that which he should be. And therefore it is just with God, that  
He shall be nothing to what he would be. He would be happy: And yet of all men shall be beaten with most stripes. 
9 Nothing to what he would be●  Math. 25. He would be honoured of the people. 1. Sam. 15. And yet is hated, because he makes profession; yea more justly scorned, because he shames his profession; he would enjoy the pleasures of sin with greediness: yet is he often bridled with the credit of his profession. And so is more inwardly inflamed to Lust, and enraged against God: And that we may yet further behold and admire the justice of our glorious God: Observe (I pray you) that  
Howsoever the Hypocrite denieth the power of goalines, yet would he fain retain form and show thereof: 
10. No, not so much as in show.  that so he may still deceive himself and others. But doth not the Lord even revert this his confidence often times? Doth he not take away his restraining spirit, and give him up with all greediness to break out into gross sins? Rom. 1. 25. 26 Doth not the Hypocrite hereupon labour to dead his conscience, by rejecting knowledge, that so he may commit sin more secretly without controlment? F●hes 4. Doth he not plainly 〈◊〉, Departs from us 〈…〉 the knowledge 〈…〉 Io●. 15. 21. As ●u●●ifying the Lord▪ that it were better for him never to have known the ways of righteousness, than thus with the dogg● to return to his vomit: 2. Pet. 2 Doth not man being in honour become void of understanding, losing the very light of knowledge, together with the shipwreck of conscience, and so may be compared to the b●asts t●at perish? Ps. 49. Is not now that which he seemed to have, taken away from him? Matth. ●5. His madness shallbe made manifest to all men; No longer shall he prevail, to deceive God's people 2. Tim. 3. 9 He shall no more wear arough garment, to beguile instable souls. 13. Zach. 4. Thus will the Lord uncase the Hypocrite in this life. And thus hath he nothing of what he would have, though he would have nothing but a show, which indeed is nothing.  
Lastly, Not to pass over the reason of the holy ghost: 
11. Nothing, because he makes himself rich.  Even because he makes himself rich, therefore, he hath nothing: For can that be any thing in Truth, which he makes himself to be, seeing it is of God, whatsoever is good in us: And because he makes himself rich, and will not see his want, therefore hath he nothing, neither in hand nor in hope, he is not only poor but desperately miserable: he must necessarily live and die, A corrupt tree, and without fruit being now twice dead by the rejecting and abuse of grace, and so fit for nothing, but for eternal vengeance? jud. 12. Math. 3.  
2 And can he have any thing, 
2. Because Gods gives him nothing.  unless the Lord do give it him in mercy? And will the Lord give him grace, who refuseth the same? hath by sin disabled himself for the right use thereof? jud. 4. And shall not all that is given him further his condemnation? Well may the Lord lend him his goods, well may he intrude upon them: But free gift he hath none, nor freely shall enjoy them: but as he abuseth them to God's dishonour, so shall he be stripped of them with shame, and be cast off from all hope, ever to attain them again: Yea, be cast into eternal 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 have nothing: seeing as neither that which he hath, is given him to enjoy, Tim●t, 6. and so it is no better than nothing: Nay better never to have had any, then at such a reckoning: Neither doth he desire the substance of goodness, but the show thereof, 
●. Because he desires it ●as nothing in show, no● substance,  which is as nothing. And ye● eft 'zounds is he weary of the show, because it hindered the enjoying of the pleasures of sin. 
Nay, in the end rejecteth the very show.   
1. Whence we may learn, 1. Not to ●nuie the cracking of the Hypocrite, nor any prosperity which furthers the same, seeing all is as nothing, yea worse than nothing, even vanity and deceit, Psal. 37. 1. 8.  
Secondly, 
Use, 2.  not to Content ourselves with the Hypocrites measure, neither to square ourselves according to his line, seeing all he hath is no more than nothing: Nay, less than nothing, a mere lie, an Idol, 2. Cor. 10.  
But rather so try ourselves by the hypocrites scantling, 
3.  as wherein he hath any thing, therein not to excuse ourselves, if we come short of him, upon pretence, because he abuseth it, therefore we may be without it, or not safely venture on it, but rather, wherein he is any thing, therein labour we to be much more, not contending in the show, but labouring to express the substance, and making good in our practice, what we have received in knowledge, and so growing in Knowledge, that we may increase in obedience, till the work of Christ be perfected in us, 1. Phil. 10. 2. Pet. 1. 6. 7. 8. 2. Cor. 5. 6. To this end, As the Hypocrite thinks he is somewhat when he is nothing, and so deceives himself, Gal. 6. 4 So let us acknowledge, that of ourselves we have nothing, as of ourselves: that, in us, that is, in our flesh, dwelleth no goodness, Rom. 7. that so we may be partakers of the fatness of the Olive, 
How vice may go beyond the hypocrite.  and be truly engraffed into the true vine Christ jesus, joh. 15. that so we may bring forth fruit in him. Thus having our right in goodness, through jesus Christ, we shall also have grace to use it well, and being faithful in a little, we shall be entrusted with greater blessings, 
Math. 25  our failings shall not be imputed, and our infirmities daily purged; and we daily renewed by Christ, that we may grow up in him, which is the head, doing all in thankfulness unto our God, for his Son in Christ jesus, in all things guiding ourselves according to his blessed word, Psal. 119. 9 and above all things, aiming at the glory of our eternal God, 1. Cor 10. 21 that so good will may still flow down upon the sons of men, whereby being enabled to constancy in well-doing, we shall fight the good fight of faith, and finish our course with joy And so obtain the end of our faith which is the salvation of our souls. 2. Tim. 4. 7. 8. 1. Pet. 1. 9  
Thus have we heard of the Hypocrites Estate. Shall we now a little further consider of his wisdom in the husbanding thereof.  
The spirit readies us herein He makes himself rich, observe I pray you the manner of the speech, he saith not, that he is rich indeed of himself; 
The mane● of this, Tha● The hypocrite makes himself rich.  for so neither he is: neither indeed can he be; neither doth the spirit say: that he is made rich, for this only belongeth to the Saints: 
jacob. 2.  whom God hath chosen in Christ to make them rich in good works: but, as the jews would thereby challenge our Saviour to be a counterfeit, because, say they, that he said, I am the King of the jews, joh. 19 21. therein intending that he took upon him the calling he had no right unto: neither indeed was the person he pretended to be: So the holy Ghost doth herein justly challenge the Hypocrite of cozenage, because he makes himself rich; when he is a bankrupt: thereby implying his legerdemain, that had devices, not only to hide his poverty, and colour his emptiness: but further also was grown such a Master of his trade, as to make himself rich, at least so to seem to himself, yea to other also: to gain credit of such esteem: when indeed he was no better than quite out at heels. Observe we then here a double property of an hypocrite. 
2. ●. Obser. Hypocrite ●oth not ●either will discern his emptiness.  First, that though he be worth nothing, yet in no hand can he abide to hear of this: he doth not see his nakedness, he knows not that he is poor and blind, and miserable, nay which is his desperate estate: he will not see it. And no marvel.  
1 For as he desires not to see his spiritual nakedness, lest by the view thereof, his seeming happiness might be disgraced: and carnal devotions confounded: 2. ●o is he justly given up by the justice of God, to be besotted with outward pomp, and prosperity: that so, he may not discern his inward wants. 3. And so doth he fall into the hands of Satan, the God of this world, 2. Cor. 4. 5. by whom being blinded & further infatuated, either with a false judgement of things, or misapplying the true, The Gospel is hereby hid unto such as perish, that so not being now able to discern his nakedness, because he wants this heavenly eyesalve, he might be made more inexcusable in rejecting this true light, and so be justly given up to strong delusions, 2. Thess. 2. 12. because he will not obey the truth. Whereupon it cometh to pass, that as before, he desired not to see his nakedness, but rather to have it covered, & concealed from himself; And to this end, being dazzled with shows, and outward baits, hath not laisure to look home; So: because, he rejects the birthright in comparison of the mess of pottage, Genes. 27. is therefore given up to strong delusions: By these delusions his judgement is so perverted and true light corrupted, that now taking light for darkness, & darkness for light, he blesseth his soul in this wilful ignorance of his estate: 
Libertine.  as if it were his greatest happiness to be senseless in his misery, that herein he may deceive his soul, that his sin is pardoned, because though he commit the same with greediness, Ephes. 4. 19 yet he hath no feeling of it, no sting of conscience for the same. And therefore he resolves, that he may follow it still. Pro. 23.  
And, hereunto furthers an other policy of Satan, who by leading his eyes abroad, to view other men's estates, doth increase hereby this spiritual blindness: And that, when either 1. comparing himself with others, the are short of his measure, he thereby resolves that his estate is good, he sees no evil in it: or else secondly he is so quicksighted abroad, that his eyes are put up at home, he sees so much in others, he hath such cause to look abroad, that he hath no need, or leisure to look home: nay by looking abroad, he makes show that all is well at home. 
2. By the ●eceitfulnes of sin seeking to hide ●●selfe.   
Add we hereunto, the deceitfulness of sin which must not be seen into; that it may not be repent of. And that it may not be seen into, hath many colours. First either God knows it sufficiently, and therefore what need I trouble myself to examine the same, 
By what means.  or I can never attain unto the depth thereof, and therefore in vain do I labour to search and discover the same, 3. or the precise knowledge hereof may drive me to dispace: & therefore it is not good to buy repentance at a rate so dear. 4. and what need I trouble myself to renew those wounds which are alraedy healed by the Blood of Christ?  
Thus doth the Hypocrite hide his Nakedness, these are the means and cloaks hereunto.  
By which we may learn. 
Use. ●  1. As to reject the confidence of the Hypocrite, who because he hides his sin, & will not see his nakedness, therefore he shall not prosper: Pro. 28. his sin shall be laid open to his shame & confusion: 2. So to discern the deceitfulness of sin, and cunning o● Satan in keeping us in this spiritual blindness, & ignorance of our misery. And therefore that we may prevent this desperate condition  
3 Learn we in the fear of God to discern our spiritual misery. 
Instruction.  And that  
1 First by often viewing ourselves in the glass of the law. 
How to discern Spiritual nakedness.   
Rom. 7. 9 10.  
2 And justly observing, 
Means hereto.  the checks of conscience convinced thereby.  
3 Not neglecting to take notice of the examples of God's chaistisements upon others for sin, as knowing that the like may befall us. Ps. 119.  
4 Especially observing the secret and invisible hand of God upon ourselves, meeting with our sins by special chastisements.  
5 And that either those ordinary and strange buffet and renewed quawmes of the conscience, 
Inward and outward.  or else the wounding of our good name, our cross in the family by wife, children, servants, emptying of our estates, by casualties. etc. Psal. 31.  
6 Above all things, labour we to discern the worthiness of our Saviour and our privileges in him, together with that inestimable price he paid for us, and this will most profitably bring us to the sight of our nakedness, that so we may desire to be clothed with his righteousness.  
7 And seeing: So long as we live here we shall have somewhat to blind and deceive us: therefore behold we our estates often in the grave, 
Consider the excellent price of our salvation.  where corruption shall be our mother, & the worms our brethren & sisters; And this will be a notable means to call us home to view ourselves, 
●. Meditation of death.  that so we may yet further discern our poverty. And  
8 To this end, arrest we ourselves often before the judgement seat of Christ, 
●. Meditation of the day of ●udgement.  and prepare we our souls thereto by a daily examining of ourselves and casting up of our accounts, that so we may yet more and more take notice of our vileness.  
And to make our unworthiness more truly to appear unto us, 
●. Glory that ●all be re●ealed.  set we before the eyes of our minds the incomparable weight of Glory that is laid up for us, view we our present estate often in that glorious glass. And this shall much further the discovering of vileness.  
As for the World, and pomp thereof: seeing this is no small means to blind us in our estates, making us seem better than we are, therefore learn we to discern the true Nature of all earthly things. And knowing their best worth to be but vanity, and vexation of spirit, Lam. 1. Learn we to give them such room in our hearts, 
Discerning▪ & renoun●cing earthly things.  as that we can learn to be abased when we do abound: and to abound in content and thankfulness, when we are abased: Phil. 4. let our proportion be not to seek after great things: and our desires be, to cast our care upon God. Let us use the world, as if we used it not. Let us enjoy the best, as we were still willing to leave them for a better Let us more account, of our right in these things them to be cloyed with them. And prepare we our souls daily for afflictions: 
Examining our obedience to any one particular Command.  that so we may yet better see our emptiness and unworthiness, Ie●e. 45. 1. Pet. 5. 1. Cor. 7.  
And lest we should err in contenting ourselves with generals. 
Note.  That we may discern our spiritual poverty indeed: Examine we our strength in the keeping of any one of God's Commandments: Not so much weighing our failing in the Outward actions, which are finite, and may be excusable, as rather discerning the inward corruption, & rebellion of the heart, the blasphemous thoughts, & vile imaginations, which credit, and fear of punishment, restraineth from the Act, this will much further the discerning of our vileness. Gen. 6.  
And to this end, take we ourselves to task how we have, or can keep any one of the Commandments. 
In keeping of the Sabaoth.  Examine we ourselves (for example) how we fail in the keeping of the Sabaoth: how we fail in preparation: how in binding our thoughts to the good abearing; how in accompanying the ordinances of God, with the intention of the mind, to conceive the will of God therein: how to profit by that we understand: how to communicate, what we conceive for the good of others: how to keep our peace with God, in holy meditation, and conference with his Majesty: how to labour peace with men, by reconciling them unto God: how to order our Christian liberty on the Sabaoth, (as being Lords thereof) that it be not occasion to the Flesh, and interrupt our sweet communion with our blessed God. Galat. 5. And I am persuaded, that if we had no other means to discern our emptiness and insufficiency; even our best strive, for the sanctifying of the Sabaoth, (as being the main trial of the power of sanctification) would sufficiently convince us, both that of ourselves we are able to do nothing, and that, corruption, remaining in us (if the Lord should enter into judgement with us for the same) were sufficient to infatuate all the graces of God in us: and to confound even the best service we can do unto his Majesty. And this I take to be a lively practice, whereby we may attain to the power of spiritual nakedness.  
And thus doth the Lord raise Light out of darkness: the desperate policy of the hypocrite in hiding his estate: you see, hath taught us to discern and discover the same, jerem. 17. 10. And let this be an especial rule, yet further hereunto: that though we cannot know the depth of corruption in us, yet let us not fail still to sound the bottom by the power of the word, 
Though we cannot know the deph of corruption, yet let us not give over searching.  and so far as it pleaseth the Lord to discover unto us: let us not be ashamed to shame ourselves therein: At no hand give we here way to Carnal wisdom, to suppress or smother what we know, either by excusing it, as the common condition is, or diminishing, that it is not so bad, as it is made, or as others have done, or by putting it off from ourselves, as if Divine providence, or necessity, or some sufficient cause provoked thereto; or lastly, by outfacing, and denying, yea, impudent justifying of the same: (For this will make way to a reprobate sencee,) Rom. 1. 28. But in the name of God, 
And what we can ●nd, that to remove.  labour we to discern the utmost of our vileness: And as we discern, to deal faithfully with our own hearts: clearing all other, and condemning only ourselves; that so judging ourselves, we may not be judged of the Lord. And thus much of the first property of the hypocrite, that he cannot endure to discern his nakedness.  
But doth he stay here? No surely, this will not serve his turn, to think himself not miserable: but as he would be accounted happy, and to this end, assumes the Cloak of religion, so doth he hereby: through the divine justice, giving him up to the abuse of this Sacred profession, so far prevail, by the strength of delusion; that he makes himself Rich: that is, not only in his own conceit; hath knowledge and happiness enough for himself, yea, some overplus for others: but also to others ofttimes makes so fair a show, As that his measure is only approved, and all others rejected: yea, happy is he that hath now found such a last for his foot: whereby he may serve God and Mammon too, carry the credit of Religion with the foremost, and yet enjoy the pleasures of sin for a season, with the most Licentious.  
Behold then an other property of the Hypocrite, that though he be a stark Beggar by nature, and by tampering with Religion, becomes twice dead, and plucked up by the roots, made more inexcusable: 
A very desperate banqueroute.  faster bound to condemnation: yet see the power of delusion.  
He makes himself rich: that he alone might have the glory, 
2. observe Propertie of an hypocrite to make himself rich.  he makes himself rich, abusing holy things, to further this delusion, that so his glory may be his shame, when his folly shall be made manifest, when the true owner shall call to account, and recover his right, and give him his portion, even the fruit of his own councils.  
What then, is this, that the Hypocrite makes himself rich? surely the meaning of the holy Ghost (I take it) is,  
Not only, that he hides what he truly is, but also that he makes show of what he is not, and pretends great riches, by that little he seems to have: Yet so, as that he comes not by them, by the right means, they are not given unto him from the mercy of God, but rather as an usurper, he intrudes upon them; & so accounts that his own, which he hath no right unto: Or else he makes himself rich, ascribing that to himself, which is the gift of God, as if his own wisdom and indu●stry, had procured them unto him. 1. Corinth. 2. jerem. 9 Dan. 4.  
So that in this grace of speech, the Spirit of God implieth generally two things:  
First, that the Hypocrite makes himself rich, either of what is not in him at all: boasting of what he never enjoyed, or if he have aught he makes it more than it is: maketh himself rich: 
Matter wherein he is rich.  whereas indeed he wants sufficient: setting the best side outward, and making his wild grapes seem right good Fruit.  
And so the Spirit hath reference to the matter of his riches: or,  
secondly, in that it is said, He makes himself rich: This (making of himself,) either implies the manner of the Action. Namely, by Intrusion and usurpation, as if it were not given, but rather craftily crept, and encroached upon: or else it implies the ground, and end of the action: namely, his own glory: 
The manner whereby he makes himself rich.  as making himself rich: & being beholding to no other for the same.  
All which, as they are lively properties of an Hypocrite, so let us in particular consider of them briefly in their places.  
And first, that an Hypocrite makes himself Rich, that is, makes great boast of what is not truly in him at all, 
3. observe Hypocrite makes himself rich of what he hath not.  advancing himself in the things he not so much as knows, neither ever saw. 2. Col. 18. and speaking evil of the things he knows not, that so he might gain the estimation of more zeal and holiness, 2. Pet. 22. being as wells without water, and clouds without rain; speaking swellings words and yet which are but vanity, and promising liberty unto others, when himself is but a slave of corruption. The spirit (you see) gives plain evidence hereunto. And no marvel.  
1 For is he not of old ordained to condemnation, 
Reasons.  and therefore must be given up to conceive and boast of what he hath hot, that so he may not see what he wants: nor seek to what should truly make him happy? jud. 4 joh. 9  
2 Is he not to make up the measure of his condemnation, and increase the same, by deceiving himself, and ●others, and therefore doth he not make show of what is not in him, that so he might beguile unstable souls, Ma. 23. 2. Pet. 2. 17. 18. in drawing them by these shows to make a mock of religion and so either to keep from embracing thereof, or to nouzle them in a deceitful entertainment of the same. Heb. 6. 45.  
3 And can he otherwise walk as an Angel of light, and arrogate perfection unto himself, if he did not boast of what was not in him. 2. Cor. 11.  
4 Is ●he not hereby provoked, to esteem basely of religion: 
●ob. 21.  seeing it can serve as a broker to make him seem what he is not: And so is nourished in his Athiesme, and contempt of God?  
5 And doth he not exalt himself hereby in voluntary devotions and formal compliments even above 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 darkness, and darkness for light? 2. Cor. 4. Esay. 5.  
7 Is he not as a deceived Dove without heart, having his judgement perverted, and so must needs imagine himself to be what he is not. Hose. 7.  
8 Doth he not measure his estate by false rules, As, Custom, Time, Examples, especially such as have less than he: letter of the law, his own vain heart, and so by these brokers is further flattered to conceive himself to be what he is not, Ioh, 7. 48. Hester. 3. Learn we hence.  
1 To convince the hypocrite by this, 
Use.  that he boasts of what good is not in him, and withal denies the evil that is in him.  
2 To try our estate in sincerity by this, 
How to try our estates ●ereby.  that we be so far from boasting of what is not in us; or assuming that to ourselves which is vainly ascribed unto us; As, that though we are possessed of many excellent graces, yet we assume no right in them but by the right use of them, and because we fail at the best in the use, 
job. 31.  therefore take we heed of beholding the son when it shineth; that is, of being dazzled with the graces of God in us, least spiritual pride be nourished, & security maintained, & so through negligence and unprofitableness we be stripped of God's blessings. Rather in the fear of God, Let us fear ourselves most when we have greatest mercies. And be jealous of ourselves, though not in regard of our knowledge of the right in, & truth of the action, neither of the acceptance thereof in Christ jesus; yet of the exactness and worthiness thereof in itself. And of any warrant as from ourselves, to persevere & continue in well-doing.  
And seeing do what we can, vainglory will steal upon us; and so provoke to boast of what is not in us, 
How to prevent this evil.  lest we should be accounted negligent, short of others, unthankful, etc.  
Therefore learn we in the fear of God to prevent this sin.  
And that by these means.  
1 Labour we, sound and particular knowledge of our estate, and measure, by daily viewing ourselves in the glass of the word, and examining our hearts, and privy corruptions, and daily judging ourselves by unfeigned repentance.  
2 Keep we our judgement sound, and spiritual, by cleaving close to the power of the word, and hating all vain, & false rules, Psal. 119. As opinion, custom, example, multitude, flesh and blood, etc.  
3 Resolve we ourselves; that though we must strive to be with the foremost, yet there are many that may, and do go beyond us in grace, whose examples we are to admire, reverence, and imitate so far forth, as that we strive not to leap up to them by a vain conceit of what is not in us; but rather soberly submitting ourselves to such means wherein we may follow after them: 
Note.  that (whereas the hypocrite being not willing to take the pains, which may bring to perfection, and yet through the pride of his heart arrogates no less, and therefore in steed of the long & tedious way of practice, makes a shorter cut even to brag of what he hath not: we notwithstanding may in patience possess our souls, comforting ourselves so in the truth of the measure, we have already attained unto: as that still we forget what is behind; 
3. P●il. 13 14.  And hasten to that which is before, following ha●d after the mark for the high price of our calling in jesus Christ.  
4 Lastly, above all things labour we for assurance of faith in the son of God Hebr. 10. which though it be attained by conscience, & power of well-doing, yet because it seeth a far off; therefore doth it still carry us out of ourselves: both to rest wholly on Christ for the matter of our rejoicing, and in him alone to the recompense of the reward, that so we may be so far from assuming what is not in us, as that still we deny ourselves, that we may be found in Christ not having our own righteousness. Yet  
Though we abase ourselves, let us not dishonour our God in denying, or betraying any of his graces in us, seeing this may be a means to be given up to boast of what is not in us, if we shall deny the truth, or abase the worth of any of God's mercies bestowed upon us.  
And therefore take we heed of running into the other extreme.  
1 But, As God hath given, so let us acknowledge a truth, to confound hypocrisy, though we cannot challenge perfection, which makes for our humiliation.  
2 Let not Satan or the world, take away our innocency from us, though before the Lord we are not thereby justified. job. 27. 1. Cor. 4. 4. 5. 
Wherein the child of God may advance God's grace.   
3 Let us propose our example to those that are short of us; though we must follow the examples of such as are gone before. I. Cor. 11. 1.  
4 Let our rejoicing be even the testimony of our good conscience, that in simplicity and Godly pureness, though not in perfection, yet not in fleshly wisdom, but by the grace of God, we have had our conversation in the world, and especially where we have had an especial calling. 2. Cor. 1. 12. 13.  
5 Let it comfort us against infirmities, and Satan's buffet, that the same God which hath begun the work will perfect it in us. 1. Phil. 6.  
6 Let us also give God the glory of all his mercies, though to us we confess also there is nothing due but shame and confusion of face for ever Dan. 9  
And seeing as with the heart we believe to righteousness, so with the mouth we confess to salvation. Rom. 10. Therefore be we wise to distinquish of spiritual duties: so being private with God, that we do nothing whereof before men we may be ashamed?  
And so behaving ourselves in the public worship, as that we do all things as in the presence of God; both preparing ourselves to the public by private humiliation: and after trying and sanctifying the public by private meditation and conference with God.  
Thus doth the hypocrite boast of what is not in him: that so he may, upon pretence of what is not in him, more dangerously deceive himself, and others; But what? hath he nothing at all? Yea surely; we have before allowed him some wrong possession of many excellent blessings: yea some abuse thereof.  
But are these sufficient to make him happy? Surely no: They (as you have heard) tend to make him inexcusable, that he may be beaten with more stripes, because he knows his masters will and doth it not, because to whom much is given, much shallbe required at his hands. 
Rom. 2. 1.  Math. 2. Luk. 12. 48.  
Yea, but for all this, doth he not desire to be happy? Yea surely: he hath some knowledge of the true end, some desire thereof. And he hath a price in his hand: yet such a fool he is, that he hath no heart to buy it, he sees a future happiness, and he would be thought to chaffer for it, Luk. 18. yet in truth the Bird in the hand is the prize he means to enjoy: his belly is his God, his credit his Idol: Phil. 3. 19 And therefore though he have many notable graces, which might (being rightly used) further him to the best: and so by them, to the true end; yet in his best wisdom he is content so far to use them, 
Note,  as thereby to nourish his deceived heart, that he hath some reach to the happiness of a better life: And yet to make them his main brokers, to enjoy the happiness of this life.  
And how doth he bring this about? surely by that 2. property, which now followeth. Even by overrating the blessings which he hath usurped, esteeming them to the sanctifying graces of the spirit, sufficient to salvation; when indeed they are but gifts of illumination, tending by his abuse, to his further condemnation.  
Behold here then a second property of the hypocrite, 
4. Hypocrite overrates the blessings of God, As knowledge.  Namely, to overprize and set upon the Tentors, such blessings as he hath usurped upon. Thus having some knowledge, he is puffed up therewith, esteeming that he knows sufficiently, when he indeed knows nothing as he ought to know, 1. Cor. 8. stinting himself in the means of Religion, and condemning other that will not be measured by his line, as giddy spirits, mad fellows, etc. 2. Cor. 10.  
Thus having a temporary faith, he makes it more than it is, 
Means whereby the hypocrite deceiveth himself.  contenting himself to believe in general, though he have no particular hold of the promises, no assurance of salvation, esteeming this, presumption, the other, 
Popish faith  modesty, and humility: Or, if he have any hold, 
In temporary faith.  yet letting it easily go, when once his carnal props fail, and affliction overtakes him, Luk. 8.  
Thus performing some outward devotions, he esteemeth them meritorious and warrantable for salvation, 
In external obedience.  upon pretence, that they must needs proceed from a good meaning, and so an honest heart, or else upon this advantage, that his heart is only known to God, jerem. 17. 10. he cannot judge of it himself: and why then may he not measure himself by outward actions? At least, whatsoever he knows by himself, yet why should not you take him in charity, according to his outward practice and semblance. Math. 26. Especially, if he continue, and hold on his profession, as judas did, 
In formal constancy.  till the very end, may not this be a means, that he shall bless his soul therein? ●. Hath not he stood when others are fallen? 
Reasons.  2. Hath he not obtained these Graces from the right means? 3. Hath he not by them be●e a means to do good to others? 4. Doth he not increase in knowledge, and go on in many notable duties. 5. And are not the best subjects to many slips?  
Add we hereunto, the policy of Satan, to further this overprizing of the blessings of God. That whereas indeed the drift is, to abuse them to be Bawds for present pleasures, & so to ab●se and underrate the same, 
Note.  that we should not esteem them as the good gifts of God, but rather such as come by chance, or our own travel. job. 21. 16. that we should think them not worth our retaining, when for the further enjoying of the pleasures of sin, we shallbe willing to part with them: Yet that we might not discern this our base account of them: It is the subtlety of this old Serpent, that we should thus conceive more of them, than indeed they are: that so pride of Conceit may hinder the right use: and blind the false, and thereby keep us from desiring, and enjoying better.  
1. Abusing to this end both the charity of others, 
Furtherā●● hereto.  who are willing to conceive the best of what they see, and know not to the contrary.  
2. Abusing also the flattery of the World, who is ready to make the most of every thing, that so it may hold us still captives to the lusts thereof.  
3. Especially abusing our own self-love, which is easily blinded in the judgement of itself: and our secret desires, and lusts, 
4  which tending to enjoy the pleasures of sin, or by this overweening conceit much warranted and increased thereto.  
Above all, the justice of the Allwise and mighty God appeareth we 〈◊〉 fully herein: who having (as a judgement of his deceitfu●nes) ordained the Hypocrite to greater condemnation, doth therefore so far give him his desire and portion in this life, Psal 1●. ●4. that whereas he afflicts some means, and show of religion to this end, as tending to hide and colour sin, that it may be committed more greedily, & more impudently maintained: he shall therefore be partaker of such a measure thereof, which though it be not sufficient to bring him to the true happiness, yet shall it prove very dangerous to nuzzle in the false, and so to lead him on more securely to vengeance, and that especially, by overprizing, and, too high esteem thereof.  
For hereby concluding that he is in the right, he doth not only despise and condemn all further measure, but finding them to stand with, and further his present enjoying of the pleasures of sin, he grows to sacrifice to his Net, and make Idols of his gifts, now keeping state with them: and extending them rather to show, and outward pomp, than any whit husbanding or employing the same. Mat. 25. By which it cometh to pass, that not exercising his Talents, the Lord purposeth to strip him thereof, and yet not until the hypocrite be most willing thereunto. And to make him willing, 
Note.  serves very justly the main abuse of his gifts, which wounding his conscience, and so labouring his reformation, he is so far from answering the Lord herein: As that rather than he will endure this scourge, he is contented to part with knowledge, yea to be rid of conscience, yea all sense of divine power, that so he may enjoy his pleasures more securely without controlment. By which as he makes up the measure of his sin, so he hastens upon himself a greater measure of condemnation. Lo here the confusion of the hypocrites wisdom. Behold the wicked taken in their own craftiness.  
And Learn we hence in God's fear to suspect and try ourselves.  
Are we given to make Molehills Mountains? 
Use of Trial.  to overprize the blessings of God bestowed upon us? certainly, as it is a sin to diminish any good blessing of God: & a greater evil to deprave, & disgrace the same: seeing the least we are not worthy of; and he that is faithful in a little and thankful for it, shall be entrusted with greater blessings. So on the contrary: It is a dangerous evil, to overvalue any favour of God;  
Especially, seeing howsoever every blessing of God is good, and as a hand to lead us to the greatest good: Yet the difference of Blessings, 
Difference of blessings how to be discerned.  is both in regard of the diverse persons, that do enjoy them, but most of all, the right use of the blessing gives the true rate thereunto, as yielding us in the sound comfort the just valuation thereof. So that, as to the Impure, all things are Impure, because the conscience being defiled, they can not but be abused, and therefore the best to the wicked, (in regard of themselves) doth but further condemnation, and so to them looseth it worth and value: So unto the elect, the least being sanctified, as it shall further to nying, the best, so it cannot be too highly esteemed in regard of the Giver, and the more highly we esteem thereof, the more shall we be provoked to a more conscionable use, the more enabled to thankfulness unto our God, and so still prepared to further blessings; & so at length made fit for eternal happiness.  
2 Labour we therefore in the next place, to try our estate, not so much by the enjoying of the blessing, as by the right use thereof. So may we lawfully advance the blessing; In that it is not wholly defiled by our corruption, and we justly deprived of it: And yet abase ourselves, in regard of our great infirmities, accompanying the best use of God's mercies sufficient, 
●om. 7. ●uk. 17. ●o. Math. 24.  if the Lord should enter into judgement with us, not only to corrupt the blessings utterly, and so make us unprofitable servants: But, as unprofitable servants to be stripped thereof, and to be deprived of all further hope to enjoy the same.  
3 And labour we to discern the cunning of Satan, who indeed, by this overrating of God's mercies, procureth their abasing, that so we may not be deceived with his glorious pretences, that we may suspect him and his most when they most flatter us.  
4 Lastly, seeing it is so dangerous to overprize the mercies of God, therefore learn we to prevent this practice of the hypocrite. And so to keep ourselves in an holy use of God's blessings, there by to prepare ourselves to the continuance and increase of them.  
To this end be we careful not to have such conceit, 
How to prevent Satan's policy herein.  or give such Epithet unto any blessings of God, as are proper attributes to his Majesty as perfectly good, mighty, etc. which yet are ordinary in our communion speech, unless the circumstances and manner of speech do restrain within the true compass.  
2 Neither let us absolutely measure the constant goodness of our gracious God by any of them: as if we believed not more, than we felt, or expected not more than we for the present enjoyed: persuading ourselves even for the present, that though the providence of God be subordinate unto means, yet to tie God's providence absolutely to them, is to make any Idol of the means; and an Idol of God: and therefore, if we have means, 
Note.  let us so use them, as that by trusting in them, we do not overrate them: if we have no means, yet let us not distrust our God, lest we underrate his power and freedom in government. Ps. 62. 10. Rom. 4.  
3 And seeing the true estimate of the blessing, proceeds from the Acceptance of the person, and his right use thereof: therefore, let us not flatter ourselves, either because we have such and such above others; therefore we may now highly esteem of ourselves, and gifts: But rather labour we in the fear of God to have the testimony of the acceptance of our persons: that so we may have comfort in the acceptance of the blessing: And from the comfort of acceptance, ground we the right use, and by the use measure we so the worth of the blessing: as that we then discern it best when we see our unworthiness most in the use thereof.  
4 Lastly, fasten we stedsted fastly upon the merit of Christ, and look we in him, unto the recompense of the reward: and so shall we prevent all overrating of present blessings: as finding them to be swallowed up in these bottom less fountains, and boundless Oceans of eternal happiness. Hebr. 11. 26. 1. joh. ●. ●.  
Well, Thus we have now discerned two properties of an hypocrite, even in this, that he makes himself Rich: Either he boasts of that which is not in him at all, or else, what he hath, he sets upon the Tenters; making it the worse for use, by how much it is more in show, and so necessarily abusing the same to his further condemnation.  
Shall we now consider further the reason of all this: The holy Ghost resolves us he Makes himself rich, he is not made rich; receiving Gods blessings in mercy, but he makes himself rich, usurping, and encroaching upon the blessings of God: whatsoever is lent him, for the good of others, he claims propriety as to his own, yea he pretends singularity; As whosoever were poor, yet he is rich, none rich to him, he is more holy than any. Behold here then two further properties of an hypocrite, whereby he makes himself rich. And in the fear of God, let us try ourselves by them.  
First, He makes himself rich, That is, though he have no power of true riches, nor any right use of them; yet he makes himself rich of that he hath no right in.  
An Hypocrite is an usurper and encroacher upon the blessings of God: 
●4. Propertie of an hypocrite, an intruder upon God's blessings.  though he have them, yet be hath no right in them, they are not freely given, but lent unto him, 
Reasons. 2.  he must pay the utmost farthing for the abuse of them. 1. They are for others good, and not his own, he hath them in anger, and not in mercy, 2 he is not of God's household, and therefore an Intruder himself, and how can he then but intrude upon the blessings of God? 3. he comes in at the window & not at the true door, joh. 10 And therefore he shall one day be indicted of forcible entrance: Friend how comest thou in hither? thou hast no right in this business, It is not for Tobiah, but for the true Israelite to build the house of the Lord: And doth not his manner of building prove him no less? doth he not build with untempered mortar? doth he not pluck down with the one hand, what he hath built with the other? Is not his building the tower of Babel, to outface heaven, & confound himself? Gen●s. 11. Ezech. 13. Use. 13. Ma. 22.  
Learn we hence, 
Use. 1.  not to envy at the glory of an hypocrite? Are his feathers his own? when each shall require his own, will not his Nakedness, be his shame, though himself cannot be ashamed of it? when the Lord takes away his blessings, because they are abused, when the world withdraws her applause, because she is inconstant: when the conscience recovers her feeling, being revived by divine justice; when hell shall gape on him being enlarged by his delusions: shall he not now be turned out naked, into everlasting vengeance? shall not the God of this world that great usurper, and enuier of the divine power, by his limited authority seize upon this usurper, And hail him, to most boundless, and endless torments? Math. 27. jerem. 6. jesa. 66.  
2 Learn we here therefore in the fear of God, to try ourselves whether we be usurpers of God's blessings or no. 
How we may try and prevent usurpation.   
1 Dost thou not come in at the right door? Is not Christ thine, and so all thine? 1. Cor. 3. 3. 2. Is not thy person accepted, & so thy sacrifice?  
● Dost thou stand upon thy merit: & not the mercy of thy God? 4. Dost thou pretend nature's privilege, and not hold of grace? 5. Dost not thou daily renew thy right in Christ, and hold wholly and entirely of him? Dost thou not renounce thyself to be justified thereby, though thou knowest nothing by thyself, 1 Cor. 4. 4. 5. that still thou mayst be found in Christ not having thine own righteousness? 6. Dost thou not still live by faith in the son of God, Gal. 2. 20. so using present, as that thou forgettest them, in comparison of what is to come? 7. Dost thou not so enjoy the blessings of the God, as that like a feeling member thou communicates them to others? Luk. 22. 32. 33. endeavouring to strengthen thy brethren and raise up such as be weak, Gal. 6. 1. Art thou not careful to give up thy account daily, by renewed repentance? 2. Cor. 5. 9 10. 9 Dost thou not prepare thyself daily to a more full possession, renouncing the world, & dying daily to it; 1. Cor. 15. hungering after Christ jesus, that thou mayst enjoy his glorious presence? Surely if these things be not in thee & abound 2. Pet. thou art no better than a thief and a robber: thou shalt one day be spoiled, because thou hast spoiled others: Thou hast robbed God of his glory, & thyself of the true use, & comfort of his blessings, thou hast been strait handed to thy poor breth●●●, in not communicating unto them. And therefore the Lord will strip thee thou glorious sepulchre: thy skirts shall be discovered, and filthy nakedness proclaimed, yea, thine own tongue, and wisdom shall fall upon thee. Isay. 47. Psal. 64.  
3 And therefore, seeing it is so dangerous to be an usurper: learn we in the Name of God to prevent this great evil: As first,  
1. Disclaim we Nature, and all the painted shows thereof. 2. And labour we to renew our right alone in jesus Christ: 3. That we may find him, let us seek him in his own ordinance. 4. And that we may seek him aright: let us seek him by Faith. 5. Having foū● the Lord JESUS, let us labour to be found in him: denying ourselves by unfeigned repentance. 6. Let us renew our repenatance, that we may renew the evidence of our right in CHRIST: that so we may be renewed to a further use, and increase of all his means, 7. Casting away to this end every thing that presseth down: and using the world, as if thou usedst it not, 8. And so labouring after the best graces, that thou art still contented to be abased, that God may have the glory, preferring the same even before thine own salvation. Hereby thou shalt approve thy right in God's mercies: by this thou shalt prevent all intrusion, and usurpation of the same. Rom. I. Phil. 3. joh. 5. 35. Hebr. 4. 1. Phil. 3. 8. 9 Math. 16 Heb. 12. 1. Cor. 7. 1. Cor. 12. Rom. 9 Exod. 32.  
4 Lastly, seeing the hypocrite is but an usurper of what he holdeth, 
1. Cor. 3.  therefore let it comfort us, that as we have a right in all, so the small things that we have shall be better than great riches of the ungodly. 
Psal. 37.  And rather than fail, whatsoever the hypocrite hath, as he hath it for our good and not his own, 
job. 27.  so he shall prepare it for us, to prevent our care & trouble therein, but we shall put it on, we shall divide the silver and enjoy the blessing that he hath abused, and usurped upon.  
But how doth the hypocrite prove himself to be an usurper? Behold saith the spirit, He makes himself rich: that is, though he hath right in nothing, yet he thinks himself the only man, whatsoever others have, yet he is rich, he wants nothing: Nay in comparison of him, all others are but Beggars, profane persons, uncircumcised, publicans: This is an other property of the hypocrite, to despise all others, 
Property of ●n Hypocrite, to despise & abase ●ll others, ● regard of himself.  in regard of himself, to affect singularity, and run to separation, stand apart, come not near me: I am more holy than thou. So did the pharisees, those great Hypocrites, 
Esay. 65.  separate themselves from the vulgar and publicans: so do they account no better of them, then of an accursed people that know not the law. joh. 7 47. 48. And thus further doth the Hypocrite make himself rich. Wherein, mark (I pray you) the particulars of this singularity, & ground thereof: that so we may distinguish between things that differ, & learn so to maintain the bond of communion, that still we separate the precious from the vile: that they may return unto us & not we unto them. jer. 15. 19  
1. First, the pharisees ground of singularity & separation, is Intrusion, into God's prerogative: Namely, 
And so proves himself an Intruder.  to judge of men's estates before the time, this people is accursed, so do they judge of the vulgar and ignorant people, they take upon them to determine their estate: A certain note of an accursed Pharisee, to account those accursed, that are not of his Last, to condemn such as have not attained, or will not be stinted by his measure, and in the fear of God let us try ourselves: 
1  for this peremptory judging convinces us to be intruders: & therefore we may fear, 
By peremptory judging.  that while we thus exclude others, 
Use.  ourselves may be cast out, how camest thou hither? will one day be the inquiry, & the issue is, Go, take him forth, & cast him, etc. Mat. 22  
2. Consider we the particulars of this singularity, 
By unnecessary separation.  he will not wash with the publican, he will not eat with him, he will not communicate with him, no not in civil occasions. Certainly, if it were in our choice, to sort ourselves, this were not amiss: In private where we have power, to have such near communication with gross & open sinners, is an abuse of holy liberty. The man of God would not endure this, Ps. 101 & 119. But here we must be wise, only to judge by the outward appearance, & the present time, as for the har●, or state of the person, in the purpose of the Almighty, these two only belong to the absolute, allwise, & alseeing God. And therefore we must be able so to discern of the present state, so to tender the same, as that the more apparent and dangerous the sin is, because now there is most need, we must not fail to provoke to repentance.  
And here we must also be patient towards evil men, bearing with them wisely, and raising them up with the spirit of meekness, so long as they will endure to be handled and lanced of us. And yet in our lancing and searing, we must be exceeding careful, that we neither take away any but the dead flesh. And that we take it away tenderly, even by degrees, lest Nature being desirous to thrust out her Enemy, thrust out herself: and the conscience being humbled for sin, be fainted in casting it out: Oh where is a Friend found, but in the day of adversity? And therefore howsoever, we may not admit such to our bosoms: Yet in the Name of God, let them come to our oratory's, let them be partakers of our prayers, though yet we may not admit them to our Tables: fail we not to counsel them, though yet we may not comfort them.  
And therefore though we are to deny them the seals of mercy, lest they should be puffed up before the time, as being admitted to the Feast, before they have on their wedding garment. Yet are we to bring them, yea we may safely compel them to come to the wedding, and to take hold of the Key of mercy, the preaching of the Gospel, that so their hearts may be gauged & opened to repentance. Math. 22  
Comforting ourselves, 1. that our labour shall not be in vain, though they will not leave to be ashamed, Isay, 49. 1. 2. Zeph. And howsoever they shall proclaim their impudence, by intruding upon the things of God, thereby to hide their sin, by affecting credit of profession, though we ought to be grieved with their desperatenes, and so to eat the Passeover with sour herbs. Yet shall not their presence by God's mercy drive us away, we have tried ourselves and so we may eat for our comfort and strengthening in jesus Christ: Howsoever they shall eat no better than judgement for their boldness and presumption, 1. Cor. 11. 59 20. Shall not to the pure all things be pure? Tit, 14.  
Is the light of the Sun abased, by shining on the dunghill? Shall not the Lord be glorified in accomplishing hereby his work, as well for the greater condemnation of the wicked, that are now made more inexcusable, as for the furtherance of his children's happiness, by trying their Faith and Patience, by exercising their Wisdom, in this communion with the wicked?  
Well, who so is wise shall understand these things, and to whom the arm of the Lord shall reveal them. But as for the Hypocrite, these things are hidden from him: Luke, 19 41. 42. john, 9 He is ordained to condemnation and yet must flatter himself, that he is in the right way: yea, rather than he will not choose the right, he will go alone, and seem to outrun all, he forsakes the society, lest it should stay him in his course: And so he makes himself rich, in singularity and separation.  
And thus have we a little traced the hypocrite in this mystery of iniquity: Thus whiles he makes himself rich, in pretending to outrun others, he outruns God's ordinances, and so loseth himself. And these are the ends of all his masking, he would not seem what he is, but rather, what he is not, and so deceives himself. And by his glorious shows he deceives others: drawing Disciples after him, and making them twofold more the children of hell than they were before: As furnishing them with means to commit sin 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 learn, 
Use.  as to prevent and avoid singularity, 1. by suspending our judgement of others, 
How to prevent fin● gularitie.  2. & judging our selue, 3. by labouring especially after the power of Godliness, 4. and measuring the same, by truth in the inward parts. So hereby to try ourselves, whether we be tainted with this leaven of the Pharisee or no. And to order & guide ourselves wisely in these evil days, that we may maintain the unity of the spirit in the bond of peace. Ephes. 4.  
To this end, be we wise to observe the policies of the hypocrite in making himself rich: as also carefully to discern the ends of this policy.  
And here, let us not forget in the first place, that the ground of this policy, is not so much to attain to any substance of riches, as rather to conceal his poverty from himself, and others. To this end, howsoever he will admit the letter of knowledge, 
Math. 5.  yet he cannot abide the spiritual power and application thereof, to search his inward corruption And hence it is the he will acknowledge no more than what is broken out into Act. And herein also he is grown so wise, as to take notice of no more, than the world discerns. And that he may seem to be perfect, or at least, not be shamed: he will labour to hide, even what the world apprehends. And to his purpose he hath many fetches according to the divine justice meeting with him in his wisdom, and confounding the same.  
As first, because he boasts of the pride of the holy mountain, 
How the Hypocrite hides his vileness.  and will still have religion to be his cloak to hide sin. Therefore doth the Lord according to his desire offer him such deceivers as may now wilfully blind him. And thus he heapeth up teachers according to his own lusts, 2. Tim. 4. 2. which may not only help to excuse, & diminish sin, crying peace, peace, God is merciful: what need this strictness, have not all their infirmities: but may further also cry aim to his lusts, prophesying of new wine & strong drink, yea promising constancy and security in this belly happiness, to morrow shall be as to day, and much more abundant. Mich. 2. Esay. 56. jerem. 6.  
And if now it shall so fall out that the Lord shall make such deceivers vile before the people, Malach. 2. giving up to gross wickedness, to their just reproach before men that thus abase the ordinances of God to the satisfying of their lusts: 
Amos. 7.  So that now the Prophet shall be come an example of his own loose and corrupt doctrine: Oh what a warrant, proves this to the hypocrites licentiousness? have not they knowledge? are not they my guides? if I do as they say; Nay what they say, they confirm by practice; may not I safely imitate the same? behold here another means, whereby the hypocrite justify himself.  
And yet that his confusion may be the greater, even wherein he affects perfection: Behold a further degree of God's justice, in giving him to this policy, that he which can device starting holes for himself to break out into all licentiousness; yet to colour his vileness, 
Note.  he must now put on a face of severity and strictness against others: not only restraining them wherein himself takes liberty, as if he had some privilege to sin, or could more command repentance, but whispering many times in their care, 
Math. 2.  that they must do as he saith & not as he doth: Thus doth he further hide his own nakedness, by reproving others, and by looking too much abroad, he becomes stark blind at home. And if now in looking abroad, he can stumble at some straw, finding somewhat amiss, though he have no calling to amend it, or at least have greater reason to see the good he enjoys, and so in thankfulness to use the good, mourning so for the evil, that he maintain the peace of the Church. Oh what a further occasion, doth this prove not only to hide his former nakedness, but much more to enrage and increase the same: so just is the Lord to confound him in his policies; so merciful unto his Church to make him a Physician to the same: Now must he be accounted the only zealous man that can cry out against abuses? Now must he hide his own nakedness, by clamouring against the nakedness of his betters: Now personal abuses must be imputed to the callings: & the abuse of the calling, must necessary challenge the goodness thereof.  
And if now he can prove so happy, 
Act. 4.  as to draw disciples after him, because the multitude is apt to affect novelties, and especially through envy grows discontent with superiors, 
Rich in followers.  that so he may become a leader of a Faction, and have the multitude to justify what himself shall practise: will not this be a further means to hide sin? Nay will not this give occasion to broach new Opinions, that so his followers being still entertained with more matter, might less look unto the nakedness of their leader, might more admire, and so be dazzled with his rough garment. I mean pretence of zeal, & further illumination? 
Practise of the Anabaptist.  will not this prove a notable means to advance our hypocrite in the hearts of these deceived people, even above all that is called God? Especially, if we shall consider, a further policy of Satan, namely, under pretence of reformation to make way for further liberty in the flesh, by hoping to make spoil of the fat offals of popery (A shrewd spur to our carnal Reformers) and further under pretence of this open strictness, to claim privilege for secret looseness, especially under colour of wilful poverty, to broke for covetousness, for the maintenance of the flesh; can the hypocrite desire more then to have the glory of a Reformer. And yet make his belly his God, that his glory may be his shame. And yet that he may keep his disciples in awe.  
Add we hereunto, that other stratagem of the hypocrite, namely, to lay grievous burdens on others, 
Math. 23.  which he will not himself touch with his little finger, so promising liberty, as that it shall prove the greatest bondage: as being jealous to lose his train which he only reserves to make booty of. Oh they must not be free to try all things, to try the spirits, but they must swear to the judgement of their Oracle, 
Practise of the jesuit.  and seek after no other: 
Gal. 4.  he is jealous over thine amiss, even to exclude them that they should love none but him. Him only they must follow in his judgement, though they must not follow him in his practice: nay though he every day vary in his judgement, 
And Separatist Smith.  according to the gift of Illumination: Yet they must alter with him, though it be from worse to worse, yea rather than he must want, they must be wholly emptied; if he do but censure, they must tremble and submit, though it be contrary to the word, yea contrary to himself. In a word, they must be mere slaves and bawds to his lusts enduring to be brought into bondage, 
Cor. 11.  yea smitten on the face (and yet esteem themselves highly graced as suffering for the Gospel's sake.) Behold the bondage of the hypocrites Proselytes, 
●y making others ●ore both ●wardly ●d our●ardly.  and therein observe the riches of the hypocrite, how he makes himself rich in enthralling the poor conscience? oh how triumpheth by this means in the flesh of his deceived followers?  
And if now he can further yet get this start of them, as to make them, through his own inconstancy of opinion, upon pretence of new revelations, now to stagger in their judgement, & so apt to be carried about with every blast of vain Doctrine, as hereby they must necessarily be brought to seek of their estates, and so to pin them wholly upon his sleeve: how doth he by this means now tyrannize over their consciences? How doth he spoil & empty them at his pleasure? Must they not now, though he should call in question their salvation, yet yield unto it? And will they not be willing to give even the first fruit of their body for the sin of their soul? What shall be too dear to obtain a good look, some fair word to make such fools fain? doth not the Hypocrite here advance himself above all that is called God, presuming to shut and open Heaven at his presumption to let in, & thrust out, whom he pleaseth? Is not this his chiefest treasury whereby he prevails with all? Is he not especially rich by this presumption, to bind and loose at his lust? Doth he not hereby promise security of his happiness unto himself? Doth he not now resolve that he sits as a queen, and shall never be removed? Revel. ●8. Esay, 47.  
And is not this presumptuous usurping of the power of God: a just occasion to provoke the Lord to fight against him, and to give him up wholly to a further delusion; even to fall to further presumption in sin, that so the Lord may not be merciful unto him? Doth not this security give the bridle unto sin? Is not the measure of sin hereby made up? And doth not the vengeance hang over his head? But can the Hypocrite discern the plague? No surely: The god of this world doth yet further blind him: He still says he is rich, and wanteth nothing: For can he want so long as God hath mercy? Hath he not had good experience? And can the Lord fail him? shall not all things turn to the further advancement of the mercies of God? And may he not therefore sin, that grace may abound? Rom. 6. And though he do continue in sin, can God forget to be merciful? Thus doth the Just Lord give up the Hypocrite to presumption, on his mercies, as a just punishment of his presumptuous intruding into his absolute sovereignty. And thus is now the Hypocrite only rich in presumption: he sows the wind, and must necessarily reap the whirlwind. For, shall not the jealousy of the Lord break out against such presumptuous sinners, that in vain do flatter themselves in their iniquity? shall they not at length be found out in their month? shall not their iniquity appear worthy to be hated of God and men? jerem. 2. Psal. 36. 4. 5. Surely, the Lord will not be merciful unto him, that thuss addeth drunkenness unto Thirst, blessing his soul, that he shall have peace though he walk after the stubbornness of his heart: Deuter. 29. 18. 19 Though he hath a long time held his peace, yet will he cric like a traveling woman, he will destroy and devour at once: Isay, 42. 15. And yet see a further power of delusion: My Master hath deferred his coming; Matth 24. 1. Pet. 3. 4. And therefore where is the promise of his coming (saith the Hypocrite?) And thus doth he make himself further rich, in abusing God's patience. Thus doth he open his mouth against Heaven, and defy the justice of the Lord, 
Abuse of God's patience.  that whereas the Lord in great patience beareth with such vessels, as are appointed to greatest condemnation: Doth not the wicked abuse this patience, to the nourishing and defence of his presumption? Is he plagued like other men? Hath not he been spared when others have smarted? Psal. 73. and therefore doth not the Lord love him? Nay, is he not more righteous than others? And if now this patience of the Almighty, 
Abuse of Prosperity.  shallbe a means of the continuance & increase of his prosperity, doth not this further increase this delusion? would the Lord so bless him, if he did not love him: If his paths were not acceptable, could he so wash his feet in butter? could he so abound and increase?  
And hath not Satan yet a further means to increase this delusion? yea surely, the prosperity of fools shall prove their destruction: Pro. 1. The more the Hypocrite enjoys the pleasures of sin, the less doth he think of GOD as he should: the more doth he conceive basely of him. And because the Lord holds his peace, therefore doth he conceive, that either the Lord sees not, & so denies his providence, or else he will neither do good nor eull: & so denies his justice: or else he is like un to him, he likes of his sin, & so denies & depraves his goodness. But will the Lord take this at the hypocrites hands? Surely no: Behold, because when he knows God, seeing he will not glorify him as God, therefore shall he be given up to are probate sense: Even to call Light darkness, & darkness light: Isay, 5. 19 Isay, 3●. 3. Flattering himself hereby in his Iniquity, though he commit it with greediness, and blessing his soul herein, as a great purchase, that now his conscience can excuse for sin, that so with authority he may more securely revel therein. And thus through custom of sin, his deceived conscience becomes at length past feeling: And this proves a furthered occasion to increase this delusion, that now his estate is good, All is well with him: seeing the Bird in the bosom hath lost her tongue, the dead Conscience says nothing to the contrary.  
And if now all being hushed at home, the cry shall go well abroad, the world shall so flatter the Hypocrite, because he sawnes upon it: doth he not make himself rich with the words of men? Is not his case good, seeing all speak well of him?  
And say that some in the world will not be measured by his line, say that his holiness is confounded by some one in a City, or two in a Tribe, some rare Birds that the world knows not, and is not worthy of; Yet shall not this any whit take down the conceit of his Riches: his estate is yet good enough, though he cannot attain unto them: For why?  
Doth not God bestow his graces diversly, to some one, to some five talents, & yet he that hath but one, hath thereof sufficient: will God require any more at his hands then he giveth?  
May not the prime times require greater strictness than those that come after, will not a less measure serve at one time, then at an other? May not less be required of him then of other men?  
Nay, hath he not more reason to be borne withal then others, he hath had more hindrances, and therefore though he have less, may it not be sufficient? And though he come short of some, yet d●th he not exceed others? and may it not be presumption, to seek to be with the foremost? nay, is it not dangerous to be singular, & to be like nobody?  
And doth not the Hypocrite now make himself rich, in his pretended zeal, for the preservation of unity, curbing & suppressing all true measure of holiness, as being singularity, and so an enemy to Concord? Revel. 14. Doth not he think to do God good service, In compelling to his measure? that so he may yet further flatter himself in his riches, because none shall exceed him?  
And doth not this power of delusion make way for all desperate wickedness, Is not the measure of sin hereby hastened? doth not the Lord now put in the sickle? Is not the dead conscience now revived to begin the execution? & yet for all this the hypocrite will make himself rich: Either now his repentance must hereby be approved of the Church, & so be received again to do more mischief: or else if he cannot be received of the Church, 
Note.  he will set up a new Synagogue of his own, by despising the ordinary means, as too base for his illuminated spirit, whereas indeed he rejects the means, because they enraged his conscience.  
Thus doth he mask it still under his vail of holiness, 
Anabaptis● Familists.  that so he may commit sin more greedily without controlment, pretending he hath the Anointing, and so no need of the word, when in truth he hateth the word as convincing his conscience. And casts it from him, that he may take his fill of sin, and so makes himself only rich in the devils 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 Satan help them with another policy, that they may make themselves rich? Surely, as harlots when they want natural beauty, use to adulterate their feature with paintings thereby to seem that which they are not: Even so the hypocrite wanting the inward beauty and power of religion, labours to enrich himself in the outward form thereof, and as if the native form were to plain and abject, behold he adulterates the same with far fetched painting; borrowing some colours from the jew, and some ornaments from the Gentile: And so makes himself rich in whorish fashions, and outward pomp.  
Behold the height of Antichrists wisdom, 
Use.  And blessed be God for the truth of the Gospel: yea blessed be the name of his Majesty for ever, that gives us hearts to labour, the power and simplicity thereof. Shall not the Lord root out every plant which his own hand hath not planted? Shall he not advance his blessed Son jesus upon his holy hill of Zion? Certainly Antichrist is falling, and the jews must come in: and happy is he that can possess his soul in patience: that can keep himself unspotted of this present world? Doth not the blessed word abide with us? and is it not able to make the man of God perfect to every good work? The Lord make us thankful for the good things we enjoy: If we be faithful in a little, shall we not be entrusted with greater blessings? If we believe, shall we not see greater things than these? Only let us be so wise to discern these cloaks of shame, as not to stumble at them: what is good in the hypocrite, let us not refuse, because he doth abuse it: what is evil in him, let us so detes●, as that still we love his person, and labour his reclaiming. So shall he return unto us, and not we unto him, though we be all in all unto him that we may win him unto Christ jesus: so if we cannot better him, yet he shall not make us worse, though happily we may be abased by his malice and frowardness, yea ought to be humbled that the Church is troubled with him. But shall be not he be troubled that troubles Israel. Behold and tremble at the issue hereof, doth he not very fearfully deceive himself and others? Yea surely.  
The evil and unbelieving shall wax worse and worse, deceiving and being deceived. 2. Tim. 3. 13.  
Observe how the glorious Lord confound the wisdom of the wise, and taketh them in their own craftiness.  
First the hypocrite deceives himself. As  
First he is blinded, he knows not his own estate, and so must needs be deceived because he will not see it. And so is given up.  
2 To conceive better of it than it is. And because he will not take the pains for a better, therefore he deceives himself esteeming this sufficient. And to this end he deceives himself further.  
3 By rejecting the power of the word which might lead him to a further measure: upon pretence that he hath no need of it, or it is not sufficient to inform him.  
4 Choosing such false weights, as may make his copper cu●r●nt, as, Example, and revelatron, tradition, multitude: And that he may yet furter deceive himself, Behold,  
5 He abuseth the true Rule to further this delusion: either sticking in the letter, and so deceiving himself thereby in an outside holiness, or abusing the same to justify his ambitious tyranny, over the consciences of men: Nay, he cannot keep himself within this narrow compass, unless he also abuse the Lord of glory himself, and so further deceives himself most dangerously hereby To this end he arrogates the prerogative of God, to judge of men's estates, that the Lord may judge him justly, that unjustly judgeth of others. Thus doth he encroach upon, and abuse his justice in corder●ning the righteous, and absolving the wicked, that so he may be an abomination to the Lord. Thus doth he presume of his mercies, that he may exclude repentance. Thus doth he abuse God's patience to nourish security, that so a sudden destruction may come upon him. And thus doth the hypocrite deceive himself.  
And doth he not also deceive others.  
Yea surely, and that many ways, and so also deceiveth himself by increasing his condemnation.  
As first he deceiveth them of their outward estates under pretence of devotions devouring their substance, and emptying their purses upon a vain hope to have some true riches for their souls.  
Secondly, he deceives them in their estimation and good name, making them either partakers with him in his filthiness, or else for the credit of profession to conceal and justify the same.  
Thirdly he deceives them in the main matter, of their salvation. And that  
1 In their affections: making them through his scandal, to hate religion before they know it, and so keeps them out from entering into the fold.  
2 In their judgements when they are entered: either stinting them to the letter of the word, or his sense thereof: not enduring the trial of the spirit: or upon pretence of insufficiency in the word; stumbling them with his own fancies in steed of Gods revealed will: and so keeps them from practice, as being not certain what to do.  
3 In their practice he also deceives them: as either tying them to his scant measure, or stumbling them by his crooked turnings and wanderings out of the way, whereby either they never attain to the right way of practice, or else are turned out of it again, Gal. 3. by his profane and deceitful walking. And so he further deceives them of the true recompense, either provoking to vain glory, or deceiving of others for the satisfying of the flesh, by attaining honours, riches, etc. 2. Col. 23.  
And thus he deceiveth himself and others.  
1 The sum and use of all is,  
That we wisely measure the glory of an hypocrite by the issue thereof, that so we may not be dazzled and deceived thereby.  
2 That we daily labour to see our poverty in ourselves, that so we may seek after the true riches, Math. 5.  
3 That we account our only riches, the righteousness of Christ, apprehended by faith, and transforming us into the same Image, from glory to glory, Plut. 3. 8. 9  
4 That we expect and hunger after these riches, not to be fully enjoyed 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 unto our God, and also unto the consciences of such his servants, with whom we are most conversant. 2. Cor. 5. 11.  
6 That we endeavour the hastening of the appearance of Christ, and our own fitness thereto, by plucking some daily from some noisome lust. 1. Cor. 13.  
And prepare we our souls daily to afflictions that so suffering with Christ we may reign with him. 2. Tim. 2.  Even so Lord jesus let thy Kingdom come, to subject us under thy Sceptre, that so we may be made meet partakers of that glorious Inheritance with the Saints in Light. 
Thus far of the Estate of the Hypocrite and his wisdom in making the best thereof. Now let us consider on the other side, the estate of the Regenerate.  
Hitherto thou hast heard (dear Christian,) of the true estate of the Hypocrite: Namely, that he is worth nothing; all he hath is only for the good of others, and his own further condemnation. And that it may appear the our destruction is from ourselves, thou hast also heard of the Hypocrites carnal wisdom, in the Husbanding of his estate: Namely, that he makes himself rich; Assuming the esteem and show of what he hath not, that so he may the better hide what he is, and so ripen his sin, and hasten his condemnation. And shall not the consideration hereof cause thee to fear thine estate, and depart from evil: daily? shall it not send thee to the true Touchstone, to try and examine thyself?  
Behold then a lively pattern follows for thy instruction, and being directed hereby, thou shalt find sound comfort. Though out of the former discovery thou shalt safely conclude, that there are but few good hearts, that so thou mayest not content thyself with the broad way, yet shalt thou now see that God hath not left himself without witnesses, thou shalt not go alone. Blessed be God thou hast a cloud of witnesses, the way is well beaten and traced for thee. And therefore in the name of God walk in it, and the Lord give thee wisdom and understanding in all things.   

And for thy better encouragement hereto; Take this short view of the subject and sum of these ensuing Observations. 
Obser. I.   
Doctrines and Observations, contained in this second Treatise.  
1. The Elect alone is possessed with true and great Riches.  

The Reasons hereof, and, hence concluded.  
1. The Excellency of their Estate.  
2. How we may know whether we are partakers of this riches or not.  
3. How we may preseru● and increase this Estate.   
2. God's Children are poor in spirit, though they have great Riches, 
observe  they make themselves poor.  

The Reasons hereof, together with the ground of this poverty, serving for trial, as also.  
2 the manner, and  
3 Measure tending thereto, and  
4 Lastly, the Practice and Use thereof.    

The Estate of the true Nathaniel.  
That maketh himself poor, Having great Riches.  
Herein remember, First his Estate, having great riches.  
Secondly, his Wisdom, in Husbanding the same; He makes himself poor.  
WHat then is the Estate of the true Nathaniel? Surely He hath great Riches: He is not only Rich, but he hath great Riches, 
observe  & no marvel, For All is his, Because CHRIST is his, in whom are hidden all the Treasures of wisdom and knowledge. 
The sincere Christian, a great rich man.  Colloss. 2.3. To whom all power is given, in Heaven and Earth: Matth. ●8 who is King of Kings, & Lord of Lords, Revel. 16. and that not so much for himself, as to make us Kings and Priests unto our God, yea through Christ, we are Heirs even fellow Heirs, of a Kingdom Immortal and undefiled, that faileth not, and cannot be shaken, Revel. 1. Rom. 8. Hebr. 12. 2. Cor. 5. 17.  
2. Thus being in Christ, we become new creatures, & so are invested with true Godliness, which is great gain, even durable riches, which the world cannot strip us of, which shall continue and abide with us, us for ever, 1. T●●n. 4. Prou. 8. Matth. 6.  
3. And enjoying Godliness, we are satisfied therewith, learning true contentment in all things, as well to want as to abound: And so having nothing, yet we possess all things: Phil. 4. 2. Cor. 6. Though the wicked have prosperity, yet we fret not at it, though we endure affliction, yet are we exceeding rich, in joy unspeakable & glorious, yea rich in conquest▪ & rich in patience, that we may not faint. Psalm. 37. 1. Pet. 1. 8 Rom. 8. jac. 1.  
4 Thus as in Christ we obtain the right, & royalty of all things, so also by him we receive grace to use them aright. And so though in the justice of God, we might be accounted unprofitable Servants, yet through the merit of CHRIST we become rich in good works, growing in grace, & increasing mightily in the power of godliness, evenun till we shallbe filled withal fullness of God: Eph. 3. Luk. ●7. 10  
5. And howsoever our portion of this life be usually but a small thing, yet by the blessing of God it is great riches, as being much better them great riches of the ungodly: both in that we have grace to use it well: & it is also as a pledge of further heavenvly riches as by the true use whereof, storing up a good foundation against the day of Christ jesus, Psalm. 37. 1. Tim. 6.  
6. And to say the truth, would there be any riches in the World, would there be any world continued, but for the Elects sake? though for the Elect, the worlds time shall be shortened, that they might more speedily enjoy the fullness of their riches. Nay, Is not the riches of the wicked, treasured up for the just? Are the worldlings any other them the children's Factors, & Stewards to bring it in, and lay● it out for them? Matthew. 24. job. 27.  
7 What shall we say, if any be rich for the present, it is only the true owner, he may justify his estate. he may only promise security thereof: if any be rich in hope, surely the child of God i● the only man, who is the undoubted heir of the immortal & superexcellent weight of glory, which can not be conceived by the largest heart. 1. Cor. ●. 2. Cor. 4.  
And to conclude, even when he seems to be most poor, then is the child of God m●st rich, then is the trial of his faith, then is he most rich in Hope, most fervent in prayer, most glorious in patience, then hath he most boldness and interest in the favour of God, then is he sent to renew his estate in the merit of Christ, and so is partaker of the exceeding riches of the mercy of his God. Ephes. 2. And is it not great equity that he that is poor in the world, should be rich in faith? ●acob. 2. Is it not meet that if Dives have his portion in this life, Lazarus should have his portion of comfort which the other despised? Luk. 16. Doth not profane Esau contemn the birthright in comparison of the mess of pottage? Genes. 27. And is it not just with God to give them this Heavenly pearl, that like wise merchants are content to sell all they have to buy the same? 2. Tim. 4 Matth. 13 10. Is it not meet, that the members should be conformable● to the head? 11. Can the members be poor, when all treasures belong to the head? 12. Must they not be made rich and abounding in good works, lest they may seem to labour in vain? 1. Cor. 15. 13. Are they not to be purged that they may bring forth more fruit, joh. 15. 2. that so they may be partakers of that glorious inheritance with the Saints in light.  
And are they not rich in humility that they may still be more enriched by Christ are they not rich in patience to expect the recompense of the reward. Thus abasing themselves? are they not exalted? are they not increased in riches by making themselves poor. Behold the estate of the Saints: they have chosen the better part. Luk. 10. They have great riches, jesus Christ: and all things with him. A blessed portion, making them truly blessed: are not their lines fallen in pleasant places, have they not a goodly inheritance? Ps. 16. that have heaven for their Kingdom, and the earth for their footstool, that have all good things here to enjoy, and so fitted by these things to fullness of joy.  
1. Behold then the estate of the Saints of God, And tell me if any may compare with him in happiness? Do not they, I pray you, serve the best master? have not they the best father that thus provides for them? Is any God like unto their God, that doth so unto them that wait upon him? Esay. 64. 5. And shall we then repent us of our choice? shall we think it is in vain to serve this blessed God? Psal. 23. Mal. 3. 3. Shall we not be encouraged to his service, though we must run through fire and Water to such a wealthy place, by the recompense of so great a reward.  
1. Have we any cause to doubt, seeing all shall turn to our good? Nay, Are not our afflictions the bruches of God's favour? Is not our Gold thereby Refined, and made more pure and durable? Hebr. 11. ●6. Ps. 66. Rom. 8. 29.  
3 Oh let us distrust all other portions, 
Of Trial.  if we have not our part in this riches: And if ever we have tasted how sweet the Lord JESUS is, let us not seek after great matters, seeing Christ is sufficient. If God shall cast upon us earthly possessions, let not our hearts be set up on them, Psal. 62. 10. lest we exclude this heavenly treasure: If the Lord shall empty us of outward things, yet let it suffice that we cannot lose the best treasure: Nay, let it comfort our hearts, that now we have more trial of our love thereto: nay, more le●surē, and occasion to employ the same.  
And yet howsoever the world may basely esteem of us, for want of these outward things, Hebr. 11. joh. 16. 2. and shall think it doth God good service in stripping us of them: yet let us here learn to overcome evil with good: Rom. 12. praying for them that persecute us, and doing good to them that hate us: that so we may prove ourselves the Sons of our heavenly Father: and so maintain our Right in this heavenly inheritance, preparing ourselves hereby graciously thereunto. Math. 5.  
4 And seeing the Saints have only the true, and great riches: All are beggars and bankrupts in comparison of them: let this teach us what to think of such Ignorant Protestants, and obstinate Papists, what of all Turks and Infidels, that yet are without Christ, surely they are a poor people and without understanding, jerem. 4. 22. they have no part in Christ, and therefore no portion of heavenly riches. And therefore let this provoke us further, to lament their estates, and to mourn for the general ignorance of the Land: Let us acknowledge the justice of God in pleading his controversy against the same, Use. 4.1. because there is no knowledge of God in the Land. And if the Lord hath emptied us of our wine and oy●●, our first borne, his outward blessings, if we sow much and reap little, and that which we reap be put into a broken bag Agge. 1. 9 Let us consider the true cause, because the house of God lies waste, we despise, and reject the true and spiritual riches. And therefore let us learn the true remedy. First seek the kingdom of God and the righteousness thereof, and then all these things shall be cast upon us. Math. 6. 33. And seeing the harvest is great, and the labourers few tha● should bring unto us these heavenly treasures.  
Oh let us mourn, especially, for the hand of God, in this particular judgement:  
4 And let Ezechiel be asigne of the consumption decreed, Ezech, 12. Esay, 28. 22. Oh let us pray for, and labour the conversion of our brethren, Let us not forget the first-born of our Father, of whose fatness we are now partakers, who hath been made poor, that we may be made rich: seeing our poverty now sh●l be the means to enrich him again.  
Howsoever; Let every one labour to save his own soul: Labouring to store up against the days of ●amine, And to employ his Talon, while there is yet light, john, 12. That so he may maintain and increase his estate: Is not the night coming, when no man can work? are not the shadows drawing to the West? Rom. 11.  
And seeing many boast of their Riches and Righteousness, and yet who can find ● Faithful man? Proverb. 6. Therefore in the fear of God, labour we to try our estates, whether we are partakers of that durable Riches.  
Surely, 
Rules of Trial.  by Nature we are stark Beggars: and by abuse of the means of grace we become Desperate Bankrupts: even twice dead, and plucked up by the roots. And therefore if we would approve ourselves to have this heavenly riches, we must not rely on our nature, any glory thereof, seeing the wisdom thereof is enmity against God, excluding the hope of heavenly riches. Rom. 8▪ 7.  
1 Wouldst thou then attain to the true riches in Christ, Let thy first practice now be to discern thy natural poverty, (by the means before laid down.) 2. And having discerned thine estate in nature, thou must in the next place, deny thyself, Math. ●6. 22. acknowledging, that neither in nature is there any dram of this true riches, neither can nature further thee thereunto. Nay thy greatest enemy in the obtaining thereof, thou shalt find to be even thine own wicked heart: thy best wisdom, and counsel, will cause thee most to rebel against thy God, and resist thy chief good: Esay.  
47. Thus shalt thou prepare thyself to receive this heavenly treasure, by emptying thy heart of ● what cannot profit, and so castingaway such impediments, thou shalt be in some measure fitted to entertain the same.  
1 To this end take unto thee the true glass which many discover truly unto thee thy natural estate, namely, the law of God. Rom. 7. And when thou hast seen thy face therein, cast not away the glass, lest thou forget thy true feature, lacob. 1. But rather reviewe thyself often therein, according to the checks of thy conscience, convinced by the word, & make use of such outward Afflictions which do accompany the word, the rather to abase the pride of thy flesh, and to confound thee in thy carnal happiness And prosecute the inditement of thy conscience by justifying the Lord, and condemning thyself, arraigning thyself, at the bar of his Majesty, and casting down thyself at the Throne of his Grace, begging Pardon instantly for thy sins, and quite renouncing all thy former ways; That so thou mayest be found in CHRIST, not having thine own righteousness.  
Now that thou mayest be found in CHRIST, thou must (in the next place) labour to seek CHRIST, where he may be found, Esay, 35.  
And now thou must seek him in those his precious promises of the Gospel: Apprehending (through him alone) free pardon of all thy sins; And so recovering grace from him, to walk in new obedience.  
And lest seeking him here, thou mightst happily miss of him, thou must seek by Faith, that so thou mayest apply these promises in particular, unto thine own Soul: And thou must wait with Patience, at the gates of Wisdom, being contented to submit thyself to the means, till thy heart be captivated therewith, & thy whole man brought in subjection to the obedience of jesus Christ. Proverb. 8.  
And lastly, thou must seek in perseverance and constancy of endeavour, The though thou fail in practice, yet the willing mind may be accepted, according to that which thou hast. 2. Cor. 8. 12. resolving thyself, that thy great riches, stands rather, in the acceptance of thy endeavours, then in any worth of thy well-doing, though yet thou shalt exceed herein the Scribe and Pharisee. Yea the God may ●aue only the glory of all his mercies. Let this be the trial of thy greatest riches: that though the Lord bestow great things on thee, yet thou seest thy self most unworthy of them. Genes. 32. Yea the more graces thou receivest, the more thou art abased by them, Yea in the greatest sense of God's favour, thou art so emptied of all carnal confidence, that thou then most fearest thyself, when grace doth most abound: that so thou mayst work out thy salvation in fear and trembling. Phil. 2. 12. And yet in thy greatest abasings, thou must give glory to thy God, in depending on his precious promises beyond all feeling thereof, though he should kill thee, yet trusting in him.  
And seeing thou art an Heir, and not an hireling, Romans 8. job. 1. Serving GOD, not simply for what he gives, but because he commands, and merely for his glory, doing his will cheerfully: therefore howsoever, he hath promised thee Heaven for thy service, and to encourage thee thereunto, doth enable thee by faith, to see a far off, and to have respect unto the recompense of that reward, yet herein shall be the trial of thy greatest riches: that not simply for that reward, thou performest obedience unto God, but as (rather then the glory of GOD shall be diminished, thou couldst be contented to be without thy greatest happiness: Exod. 32. Roman. 9 because thy chiefest happiness, shall be attained and enjoyed, in giving glory alone unto thy God, so that thou mayest the better be prepared to that happiness.  
Thou shalt still deny thyself: so far to give glorieunto thy GOD; and that in thy best endeavours thou shalt discern thy greatest unworthiness, that thy God may have the glory of all his free mercy, in thy greatest Feelings of joy, and partake of comfort, thou art most emptied of all Pride and confidence. That so, Security being prevented, thou mayest still by Faith see a far off, & run with joy the race that is set before thee. Hebr. 12. 5. Rom. 4. giving God the glory, still in hoping above hope. Yea interressing hereby thyself daily, as an heir, in the assurance of thy heavenly possession, by this, that though thou art now the son of God, yet because thou know est not what thou shalt be, joh. 3. 1. therefore thou art careful to walk so far as thou knowest: so making sure thy election by constancy and power of well-doing, 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 shortness of well-doing, thy unworthiness, & so hast no cause of thyself to expect that glorious recompense, that either any such glorious prize remains for thee: or that there is any proportion betwixt thy finite & corrupt obedience, and that infinite & most perfect recompense of the reward? Rom. 8.  
And therefore, as thou canst not so serve thy God, as by the worth thereof, to obtain, and expect that recompense, so yet that thy free obedience may more graciously be manifested, though there were no such recompense, yet thou couldst willingly serve thy God, even for the worth & goodness that thou discernest in him, though no other goodness should herein redound unto thee, then that herein thou hast approved thyself a loving and obedient child to so gracious a father.  
Thus shall we attain these heavenly treasures. And thus we may also try ourselves, whether we do truly enjoy them or no.  
And seeing it is as great a virtue (to preserve and increase) as to obtain the same, 
Rules how to increase.  therefore learn we further, how to increase in grace, how to thrive in heavenly substance.  
1 To this end know we, that the means of obtaining, must be the only means of increasing.  
2 By Christ we obtain this riches, through the ministery of the word, and therefore by the same means we must increase the same. 1. Pet. 2. 1.  
3 Submit we ourselves therefore constantly to a powerful ministry, whereby the graces we enjoy, may still be stirred up, and provoked to use, and knowledge may be increased to see our wants, and our wants may besupplied, by seeking still to be renewed in Christ. And hereby try we ourselves, if ever we truly attained this heavenly riches, then surely we shall not either fall to no ministery, or to lifeless and flattering means (as the manner of hypocrites is) but rather still keep ourselves from security and Apostasy, by cleaving to a sound and conscionable ministery. And lest hereby we deceive ourselves.  
2 Therefore in the next place, Let us labour that the word may come home, and dwell with us in our families, and private ways, Coll. 3. 15. that it may be the guide of all our courses, and keeper of us in a constant course of Godliness: not entertaining it by starts, or only making it an Idol, when we come abroad: but informing our judgements daily hereby, and reforming our lives also by this rule. And this is my intent in the Daily sacrifice.  
3 And yet that these things may be so in us, that they may abound, labour we thirdly, to revive our estate daily in Christ, by renewed repentance, from whom only we must derive all our durable riches. 2. Pet. 1. 8. 9 Rom. 12. 12.  
4 Yea that we indeed may thrive in all the graces of God, seeing that we are enriched in every part at the first in some measure: no faculty of the soul, but is in some measure renewed, yea the members of the body made conformable to the will of God, 
Note.  Rom. 6. therefore that we may grow in grace, and increase this heavenvly stock, Let us labour to come forward, in each part together, having that principal care of the greatest, that we neglect not the least as having respect to all God's commandments, Psal. 119. 8 so mastering one sin, that we give no indulgence to any; lest the least these remaining, let in all the rest at pleasure: so labouring the inward man, as that we also bring forward the outward, having our conversation holy, as that which must try our inward sincerity: that so our whole name, even body, and soul, and spirit, may be kept blameless, unto the day of Christ jesus. 1. Thess. 5.  
5 And to this end, because without the remainder, we shall not be perfected: therefore, 
Hebr. 11.  that we may thrive ourselves, let us labour to bring on others with us, watching over each other by an holy jealously, and gracious admonitions, yea as need shall require, saving with fear plucking some out of the fire. jud. 22. 22. Ezek. 32.  
6 And seeing our blessed GOD alone, will perfect the work, which he hath beg●n in us, 2. Phil. 6. Ephes 6. therefore be we instant with him, in fervent prayer, that he would hasten his work, and glorify himself perfectly in us, and though for temporal things we are to beg with condition, both in regard we know neither what is fit, neither what measure is most convenient for us, yet concerning heauen'y blessings, we are to coue● and desire the best graces. 1. Cor. 12. And therefore take we heed of entertaining such delusions in judgement▪ that we may be too holy, that such a measure will serve the turn. But rather resolve we, that we can never sufficiently be thankful unto our blessed God, for his mercies bestowed and provided for us, 
Psal. 16.  yea acknowledge we that when we have done all we can, we are but unprofitable servants. And therefore, howsoever we fail in practice, 
Luk. 17. 10.  yet let us stand sound in judgement that God is worthy of the best, that though we condemn ourselves, yet we may justify our God, that he, may not judge us, according to our unworthiness.  
8 And though we can not in practice, answer our purposes, yet let this be a means to continue our spiritual thrift, that here we give not over practice at all, because we cannot attain perfection herein (as the manner of the Atheist is) neither stint our practice by any false rules, 1. of example, multitude, flesh and blood, our own ability, custom, etc. (as if because we cannot do what we would, or should, therefore it is sufficient, ● to do what we may: can flesh & blood do more? ●. Or to do as others do, 
Z●cha. 3.  would you have us like no body, monstrous person●? 3. Nay would you have us hypocrites, taking more upon us than we can do? ●or all this will prove no better than the plea of the hypocrite. But rather, let us justify God, by endeavouring what we cannot do, and let us condemn our failing in practice from the constancy of our purpose, proposing the best pattern, though we come short thereof: that it may appear we hold by mercy, & not by any merit of our own, and resolving perfection, when we do but follow after it: that so the Lord may Crown our constant resolutions, with such a measure of practice, which may in truth answer our desires, though in measure and extent, it still came short thereof.  
Comforting ourselves, 
Use of Comfort.  that howsoever in the worlds esteem, we are accounted most base and beggarly, yea many times in our own Carnal eye, appear to be nothing, even to have lost all, yea also sometime in our spiritual discerning, see ourselves far from great riches, yet notwithstanding, in the acceptance of the Almighty, vouchsafing us in Christ, and investing us with his righteousness, we have right in all riches, and by the assistance of the spirit, have so far use of them, as shall fit us to fullness of happiness, in a better life: persuading ourselves, that either we may misjudge ou● estate, esteeming it poor, when we are rich, through violence of tentation, or wa●t of spiritual judgement, which shall not be imputed unto us: or though we discern the truth, yet seeing we l●ue by faith, seeing a far off unto the recompense of the reward, therefore, if now in comparison of what we shall enjoy, we esteem of what we have already not to be great riches. It is not because our estate is not rich indeed, but as a drop is not discerned, being cast into the sea, so well may the sense of our present riches, be swallowed up in the hope of that infinite sea of happiness which is laid up for us.  
And yet that we may not prove unthankful for what we have received, here ●. let us compare our present estate in grace, with what we were in nature. And by this it shall appear, 
How we may d●…cerne ●●hat we have attained great riches.  we have attained to great riches. 2. Let us compare ourselves with others that mask it in th●ir she shows, & we shall find, that our grfts are gold in comparison of their dross; 〈◊〉 lest the abuse of our graces may seem to diminish the worth of them, 3. Let us measure them by the free bounty of the giver, and not by the weak hand of the receiver: 4. Let us consider them, not by the possession, but by the use thereof: nay let us not rest in the use, which at the best is imperfect, but rather comfort ourselves with the acceptance of our well-doing through jesus Christ.  
Let not the opinion of others prevail to diminish our estate. Let not the suggestion of Satan deceive us herein, But labour we to measure our riches by the truth of the word. And if ever we found any truth, 
Note.  and power thereof, know we for a certaintio, that the grace of God cannot be in vain, once rich in Christ, and ever increasing, though not sensible to flesh, yet justifiable by faith: though not discerning at all times, the leading forward thereof, yet believing the promise, that God will perfect his works. And in the accomplishment thereof, will work strangely, and by contraries, that he alone may have the glory, bringing light out o● da●●nes, and turning all about to our good, which shall be discerned in the issue, though for the present we may be to seek, that so we may live by faith, and not by sense, giving glory unto our God, in hoping above hope. Yea though it may fall out, that we shall have sometimes less riches than heretofore we have had, 
Note.  having leftour first love, 
Even when we have le● our first love.  and so wanting that life, and power in holy duties, not feeling that comfort in them, as heretofore we have done, yet for all we may have great riches, because we have that which shall be sufficient to conduct us to happiness, yea happily more fitly, than the former measure, 1. seeing now we shall be more exercised in saith, by how much we have less feeling: 2. we shall now be more humbled in the sense of this decay, 
Note.  & so be more purged of spiritual pride and hypocrisy, which might hinder our following hard after the mark: 3. by humility, we shall be more fitter for such communion with our blessed God, although it be not in the same manner as was needful before, 
Note.  to confirm us in the truth and difficulty of a conversion, against these troubles & contradictions which may call in question the same. Yet now it shall be much more available to further us to perfection. 
Benefits of our decay.  1. As casting us more entirely upon the mercy of God in Christ jesus, 2. weaning us from the love of the world, and 3. provoking us to groan and hunger after those durable comforts of a better life, seeing the best comforts here are so short and mutable: 4. And making us more fearful and watchful to preserve and recover what we may, that so we may be made meet for that glorious Inheritance.  
Thus are the Saints endued with great riches, thus do they manage and increase the same: so the holy Ghost addeth, that He makes himself poor: the meaning whe●● of, is not, that either he de●ieth what God hath bestowed on him, or d●ss●mble●h it to be less than indeed it is, neither that he plays the ill Husband, and so diminisheth his estate, in effect, though yet his estate be subject to decays: B●t the blessed Spirit would herein commend unto us the good husbandry of the Saints, who though they have great riches, yet in wisdom They make themselves poor:  
That is, because what they have is given, 
●easons.  therefore they empty themselves of all desert thereof; And so ascribe their righteousness to their maker. 1. Cor. 4. 7.  
2 Because what they have, is at the best imperfect: therefore they abase themselves in hungering after a f●rther portion: 
●hil. 3.  and so in comparison of what is before, forget what is behind: so rejoicing in their present estate, as that they cannot measure God's favour simply by it, and so are abased & impaired in themselves: so comforting themselves in the truth of grace, as that still they live by faith hastening to perfection, so approving themselves by the present work, as that still they deny themselves, that they may be found in Christ, by whom the work must be led forward to perfection.  
3 Because whatsoever we have, we are most unworthy of as of ourselves, therefore though we are rich in God, yet are we poor in ourselves, abasing ourselves, and condemning our unworthiness, that we may be increased in riches, by giving the glory only unto our God, of all his free mercies, who will honour those that honour him.  
4 Because, the least which we have is subject to most abuse; The more grace, the more ●entations; therefore also doth the child of God make himself poor, not only fearing himself daily to prevent security, and so prepare for tentation: but also i●dging himself daily, by renewed repentance, for giving occasion to the tentation, and entertaining the same: and can he but make himself exceeding poor, when he considers how he yields to the tentation? must he not abase himself that he may advance the free mercy of God that sanctifi●s the tentation, though it prevails for a time, turning his very sins to good, all together furthering his happiness, hath he not cause here to magnify the ●ree mercy of his God? Doth he not make himself more poor, the more he advanceth God's mercy?  
5 Yea, hath he not cause to fear most, when he gets most ground of tentation; when he attains greatest conquests, is partaker of most sweetest comforts, 
Saints most fear, when t●ey have greatest graces.  lest these comforts should prove occasions to the flesh, lest he might be puffed up thereby, to rob God of his glory? hath he not now most need to be in his own eyes v●le? hath he not now greatest cause to glorify his God, and doth he not give God most glory in these his greatest denial of himself?  
6 Seeing the Saints though they have great riches, in regard of the new man, yet 2 still they are exceeding, 3 poor in the old, therefore seeing 4 the means to grow in the spirit, 5 is to decrease in the flesh: 6 Is it not then great wisdom to crucify the Old man, daily, and mortify the deeds of the flesh, that so the new man may grow to perfection? Col. 3. 5. Rom. 8. 10. 11. 15.  
7 And seeing it is the Lord, that as he gives the Blessing, so he only gives grace to use it aright. And at the least we must no more abase the same, we have not ability at all to use it aright, ought we not in this respect to make ourselves poor, both acknowledging our sufficiency to be of God, ●. Cor. 2. and not of ourselves: 
How to abase ourselves in the gifts of God.  Confessing that in us, that is, in our flesh, dwelleth no good thing: Rom. 7. 2. Ascribing only unto the Lord the will and the deed. Phillip. 2.  
Yea, especially condemning ourselves, even when we have done our best, that so we may not be judged of the Lord, Luk. 17. 10.  
8 And seeing that though we know nothing by ourselves, yet hereby we are not justified: Have we not cause herein to make ourselves poor? still denying ourselves, that we may be found in CHRIST, 1. Cor. 4. 4.  
9 Ye●, especially, seeing we know not our own heart, we may be deceived in our estates, or deceive ourselves by the same, in resting ●oo much upon the worth thereof, ought we not in this respect to abho●●e and ab●se our s●lues? should not this make us poor in our own eyes, and jealous over ourselves, lest we have laid a wrong foundation, or built hay and stubble upon the right? job. 9 jerem. 1. 10. 1. Cor. 3. 15. Math. 7.  
1● And seeing, the best through security 〈◊〉 full fearfully, though not finally, to the dishonour of God, 
The danger and measure of the falls of the Saints.  and ●ounding of his own conscience, to the reproach of his pro●●ssion: and stumbling of his 〈◊〉 brother, opening the mouths of the wicked▪ & grieving the spirit of God, procuring hereby grievous judgement to himself, and his posterity, ought not this much more to make us fear, that we may depart from evil? should we not in regard hereof, work out our salvation with fear & trembling? Phil. 2. 12. Is not he blessed, that thus feareth always? Pro. 28. being lowly in his own eyes, and so submitting himself under the mighty 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, 
The cross how to be undergo.  that they may be more purified: Is it not wisdom to undergo willingly, what necessarily will follow: Though we must not seek the cross desperately, yet must we not take it up, when it is offered? Matth. 16. 22. Is it not here the best wisdom to be poor in our own unworthiness, that so we may hereby be prepared to afflictions, that by this means, we may the better endure and conquer the same?  
12 Lastly, seeing Blessedness is promised to the poor in spirit, Math. 5. 8. not to him that is made poor outwardly, by crosses & afflictions, as to him, that through this outward abasing, is brought to a sight of his inward wants, and so in the sense thereof, humbles him●elfe under the mighty hand of his GOD, begging pardon for his sin, and so confessing his poverty, desirous to be found in CHRIST, and so renouncing his own righteousness;  
13 And seeing the life of grace, is nothing else but daily renewed repentance, So much we truly live, as Christ lives in us. And he lives only in us when we die to sin, must we not make ourselves poor? yea, daily sacrifice ourselves, by mortification of the flesh, that so we may be daily revived by JESUS CHRIST? Galat. 5. Rom. 6. 2. Cor. 5.  
14 And though we have many excellent graces, yet seeing they are nothing in comparison of what we shall have; ought we not to make ourselves poor in the conceit and confidence of all present good, that so we may still aspire to that eternal happiness 1. joh. 3. 1. 2. P●il. 13.  
15 To conclude this point, Is no corruption to be put off, that we may be clothed with incorruption? 1. Cor. ●5. 
2. Cor. 5.  And are we not to sigh and groan, that we may he clothed upon? Are we not to be poor in our own 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 grieve his spirit, offend his maiesti●: surely if we make not ourselves poor in the sense hereof, we never yet had true riches, much less shall increase them. 2. Cor 5. 1. 2. 3 4. 5. 6.  
Do we not daily increase sin, as we multiply our moments, and have we not cause to be abased herein?  
Well thus you see there is great reason why God's children should make themselves poor.  
Shall we now consider the ground and manner how they do abase themselves? shall we discern a little further the measure of this abasing?  
Surely for the ground of this their poverty, 1. It is not forced from them by fear of vengeance, 
Ground of spiritual poverty.  which they are freed from, but rather from an holy desire, to be avenged of themselves, for the abuse of God's mercies, that so judging themselves, they may not be judged of the Lord.  
2. Neither doth the fear, that God accepts not their persons, wring from them this emptying of themselves, because though they feel not this always, yet by Faith they live in the Son of God, and so above present feeling, either comfort themselves, with former ● assurance, or wait upon the Lord, in believing under hope above hope: but the ground of this abasing, Is an holy fear of ourselves, lest either we may fall into such gross evils, as may deprive us of former comfort, or may be ●ainted with some spiritual wickedness, of pride, vainglory, when we stand and abound in comforts: that so robbing GOD of his glory, we may be stripped of further comforts.  
3 Neither doth this abasing proceed from hypocrisy, that so we might the rather be magnified of others: Although who shall hinder the light to break out, and if we be approved of men, shall not this tender to their further condemnation, that will not be like unto us?  
If we have cause to make ourselves poor, what little cause have they to brag of their beggary? But we make ourselves poor, to prevent hypocrisy, not hereby to deny what we are, but lest we should assume what we are not, or seem to be better than we are: hereby we prevent slightness and customarines in holy duties, which breeds hypocrisy: ●hereby we prevent pride▪ the dam and nurse of hypocrisy: 3. hereby we still yield up our hearts to the s●arching and view of the Al●●igh●ie, to clear us of hypoc●isi●: 4 hereby we renew our repentance daily, and so scour off all tainture of hypocrisy.  
4 Neither are they convinced with the inward sense of their begg●rie, a●d so are forced to make themselves poor, as the hypocrite often is, denying his profession, being ashamed of his shows, rejecting the means, etc. But they are convinced ●ith the want of what they should have. And therefore, though they have great riches yet, seeing it is nothing to what they should have, therefore they still empty themselves of all confidence and conceit of sufficiency, which the hypocrite flatters himself in, that so still they may be prepared to receive further riches. And to this end they are further convinced with many wants in the use of present graces: And so are daily provoked to deny themselves, that they may be found in Christ jesus, and in him grow to perfection: yea they are further convinced with the rebellions and continual oppositions of the old man: And so have cause to make themselves poor, 
Note.  considering what they have been, yet considering what the least relic of corruption might do, if the Lord should look upon us in judgement, even to infatuate all present grace, and deprive us of all hope of further measure, this is the means to make them abase themselves, that so still they may fly into the bosom of God's mercy.  
These are the grounds of this heavenly wisdom, that the Child of God, makes himself poor.  
By which we may try the truth of Grace in us, and also be led forward to perfection.  
To this end consider we further the manner how the Saints make themselves poor, by what means they abase themselves, what is the practice of this heavenly wisdom.  
Surely the Lord that ordains the end fitteth also the means, suitable thereunto. And therefore the manner of this practice is holy and warrantable.  
Though they are said to make themselves poor, yet this is not to exclude the grace of God, by which only they do all good, but rather to exclude conction, and all by respects, which might move them hereunto: and indeed to imply, that freely and comfortably they make themselves poor, In great wisdom and equity are moved thereunto: according to the manifold reasons & grounds laid down before.  
That this may the better appear, observe we the manner? Can they avoid the presence, 
●ow the ●aints make themselves ●oore.  of the Almighty? And do they not abase themselves in his glorious presence? Do they not bring their hearts to be searched by him? do they not submit themselves in all things to his blessed will? do they not fear to offend him, care to please him in all things, grieve because they have displeased him, yea because they cannot please him as they would; strive to approve themselves in all things unto his blessed majesty.  
And in all these abase themselves, making themselves poor, in, and by the practice of all these.  
2 Can they do any thing without the grace of Christ lesus? And do they not abase themselves, by denying their own righteousness, neither resting in the measure, nor approving the perfection hereof, nor iustisying themselves thereby, that so they may still hunger after the righteousness of Christ jesus? do they not make themselves poor by labouring still to be covered with the righteousness of Christ, by ascribing the work of salvation merely to God's mercy through him; by giving God only all the glory of his truth and faithfulness?  
3 And can they seek unto Christ, until they be lost in themselves, And therefore do they not make themselves poor, by often meditation of their first estate in nature, 
Discerning ●nd 〈◊〉 ●●●ure.  yea considering even what hindrance, the very relicques of corruption prove to welldoing of themselves, how (if God should give way) they might wholly abolish grace, do they not make themselves poor, in the serious discerning and casting off this body of sin that remaineth in them, 
Humble● in greatest pre●ent●g●ace.  and hangeth so fast upon them.  
4 Lastly, seeing our life is hid with Christ in God, we know not what we shall be, we have nothing in comparison of what remains, to be enjoyed, do not the Saints therefore make themselves poor, 
By rejecting ●r not resting in sense.  either in rejecting carnal sense, or not resting in spiritual sense, of any present good, do they not abase themselves by learning to live by faith, still out of themselves, so using present grace, 
Living by faith abone feeling.  as that still they are abased in it, in regard of what, is before them: 1. joh. 3. 1. Col. 3.  
And seeing afflictions are the means to try and perfect grace: Do not the Saints make themselves poor, in taking up the cross daily, following such a measure of holiness, which the world hates, & so necessarily persecutes while power is in it hand: keeping that strait way, 
Vnde● go●ing 〈◊〉.  which lies full of crosses, that so on's. they may be tried and fitted to perfection.  
Behold here the manner how the Saints abase themselves.  
And let this teach us to entertain this practice: Let it comfort us against the contradictions and imputations of the world, which either would hinder, or chaelenge the same.  
To this end consider we in the last place the measure of this abasing. 
How far he saints ●o abase themselves.  1. How far the Saints do impoverish themselves. As first  
1 In their greatest abasing, they only confound and subdue the flesh, to which they are not debtor: As for the spirit and inward man, that is hereby cased, and much more advanced to liberty of well-doing, and comfort therein, by how much the more, flesh and blood is not consulted with, nor honoured in the same: 2. Gala. 25. Now the hypocrites abasing, is to satisfy the flesh: 2. Coll. 23. Gal. and to the abasing and so renouncing by degrees of all spiritual duties, and graces: Math. 25. job. 21. 15.  
2 The greatest abasings of God's children, whether they be outward in the body, or inward their spirits, serve to the advancing of God, and only the humbling and denying of themselves, if they are afflicted, never so grievously, they justify God, and judge themselves; 2. If they are wounded in conscience: they complain off, their want of faith, to lay hold of comfort; and not of God's faithfulness in supporting without comfort, 
job. 13. 15.  If they despair, it is only in themselves, and of themselves, they dare not though the Lord should kill them but trust in him, they cannot despair of God, 
Ps. 37. Note.  seeing his hand is put under, in their greatest faintings he answers them not according to their infidelity, and therefore, he is in mercy with them.  
If they condemn their unworthiness, they only condemn themselves herein, 1. because they abuse Gods blessings, not because they were not worth the receiving; 2. because they cannot discern any reason as of themselves, why God should be so good unto them, not because they see no reason in God, that he shall love, 
Note.  where he pleaseth, and keep his promise, where once he hath loved: joh. 15. 3. because through want of faith they cannot see their worthiness in Christ, not because the worthiness of Christ, doth not belong unto them.  
3 And though the Saints, do so far abase themselves, that the more service they do unto God, the more they see their failings: And therefore are yet more vile in their own eyes, because hereby they see themselves more unworthy worthy to do God any service; Yet are they not hereby distracted in their obedience, or dejected from further performance thereof: they do not now remit their zeal, and abate their courage in well-doing (as the hypocrite doth) but rather the more they see their ●aylings, the more are their desires inflamed, 
●ote  and resolutions confirmed, that they had need to be more diligent, and constant in well-doing, though they find little comfort in the Action, yet still in obedience to God's commandment, they will do good while they may: living by faith, instead of comfort, and waiting with patience the crowning of the work, Gal. 6. joh. 12. And will not the glorious Lord return unto▪ them at the length, shall not they that humble themselves be exalted? Yea surely:  
4 There is not the lowest measure of humiliation the child of God shall bring himself unto, but as the lords hand is lower, to hold him up from further sinking: So jesus Christ his head, being exalted, 
Psal. 37.  will also reach his hand in time, to raise him up again, Ioh 8 32.  
Yea, even this work of humiliation is a great advancement, 1. As hereby getting conquest of pride, 
Benefits of abasing  security, & hardness of heart? 2. What sin is there, which is not crushed by this means? 3. what grace is it, that is not tried hereby? 4. what virtue which hath not in this work received some enerease: & can such conquests want their triumphs, 
Rom. 8.  shall not such trials yield joy unspeakable & glorious? can increase of grace be without sound comfort, 1. Pet. As for the hypocrite, 
State of the Hypocrite in affliction.  it is not so with him, if he be outwardly afflicted, he is usually driven to despair: if he despair, he renounceth mercy: if he be wounded in spirit, he cannot ●ndure it: if he see his unworthiness, it is rather because God bathe not given him better, 
And that Outward.  than thst he hath not deserved it, he rather accounts God beholding unto him, for the receiving the blessing, than himself beholding unto GOD, for the abuse thereof: as for the righteousness of Christ, well may he make an Idol of it to cloak his hypocrisy, either he thinks he hath no need of it, or if he have it for compliment, that's all he seeks.  
But if the Lord once begins to reckon with him, and to call upon him, though it be in the cool of the day, reviving his dead conscience: and quailing his carnal comforts: by arresting him with some sharp and sudden seourge: How doth the hope of the hypocrite perish in a moment? 
Inward.  If carnal wisdom and natural courage will not serve, to bite in the affliction, or overmatch the same, but that out it must, and our counterfeit must come down: doth not he fall into mischief? pro. 24 never rising again, will not all his carnal help further to keep him down? yea, to increase his torment, & so to begin his hell, even in this life, can he expect deliverance, that makes a mock of Christ? Heb. 6. 5. 6. can he have comfort, that refuseth trial? can he rise again, that casts away his confidence, yea, is confounded therein?  
Well, thus we see, the measure of the Saints humiliation, how far they make themselves poor, that they may increase their estate; we see herein how they differ from the Hypocrite. What do we learn hence?  
1. Surely, to try our selves, by this measure of humiliation, whither we have received grace of God in vain, by examining ourselves in the former degrees:  
And for Conclusion, 
Use.  seeing it is the practice of the Saints, thus to abase themselves, 
How to make ourselves truly poor in spirit.  let us take heed of presuming above that which is meet. Let us avoid the means, which may flatter us in our estates: either keeping us in the ignorance thereof, that we may not attain to the true Riches: or dazzling us, with the knowledge thereof, being rich, to hinder our increase.  
To this end, avoid we ignorance of the measure of our riches, and labour we still to cast up our just account daily by our Use, and acceptance of well doing: For so rich just we are, as we are accepted.  
2 Take we heed of flattery and▪ daubing whereby we are provoked to esteem our case, better than it is, and so never labour to be abased in ourselves: and submit we ●o a powerful and conscionable ministry.  
3 Avoid we multitude of worldly business, & seeking after great matters, and learn we contentment, in the meanest estate, and this shall prepare us to abase ourselves in our spiritual condition.  
4 Meditate we often upon the failings of the Saints, and such abasings of themselves, which proceed● thereupon: and if we come short of their graces, let us consider that we have need to be abased.  
5 Consider we the policy of Satan, which will not stick, if he cannot tickle us with pride, and lull us in security, at least to deject us with the conscience of our unworthiness, and insufficiency of God's Blessings, 1. Because others have more, 2. Or they are given not for good, 
Note.  because we cannot but in some measure abuse them. 3 Or they are decayed, and therefore not intending our perfection, 4. Or they are common and ordinary: and therefore not to be regarded: To prevent this abasing, had had we not need to make ou● our selves poor? to see our unworthiness of the least, and therefore to bless GOD for any: to see the sufficiency of what we have above our desert, that so we may give God glory, that makes what we have to serve the turn: to be so abased in our decay, that still we are contented to abase ourselves further, in giving unto our GOD the glory of his faithfulness, that he will recover & satisfy us again: to be so abased in our abuse, that yet we can be more abased, in renouncing our own righteousness, because we are corrupt; and yet the more ab●sed, in giving the Lord the only glory of all his free mercies, by resting alone upon CHRIST, for the acceptance of well doing: Thus must we abase our selves, to prevent satins abasing.  
6. Lastly, let us consider, that if we make not our selves poor, to prevent securiritie and unthankfulness, Our God will abase us, and that many ways, 1 both denying comfort of his graces: Yea, 2 Taking them from us, 
How God abaseth his children, and why.  yea, leaving us to reproachefull and gross offences: yea, yielding us to the smiting of a wounded spivite, and shall we not then preserve peace of conscience, by abasing ourselves? shall we not prevent the reproach of our profession? 
Comfort in the practice of this.  shall we not preserve the comfortable use of God's blessings? yea, shall we not take down the pride of our hearts, that the graces of God may not be taken from us?  
Well, let these motives serve to provoke us to this holy wisdom, comforting our selves, that we can never be losers at God's hands, if he win glory by our abasing of ourselves:  
2 Nay the more we lose, in conceit of God's blessings, the more we shall gain in the use of them, the more we shall reap comfort by them.  
And therefore, in the fear of God, let us set upon the practice of this duty: And the Lord give us understanding in all things, and accomplish his own work which he hath begun in us, even for his blessed son Christ jesus his sake our only Lord, and ●all sufficient Saviour. To whose glorious Majesty with God Almighty the father of all spirits, and God the holy Ghost, the guide and comforter of the Elect. Three persons in Trinity▪ ou● God in Unity, Mig●●, and majesty▪ As we acknowledge to be due, so from the ground of our hearts we desire to be given. All glory power dominion might, majesty, thanksgiving, and entire obedience of us and all the Churches from this time forth, and for ever more Amen.   

Conclusion to to the Reader.  
THus hast thou (Christian Reader,) a brief of such Meditations which it hath pleased my good God to impart unto me, concerning the Estates of the Hypocrite and sincere Christian, as also of their several wisdoms, in Husbanding their Estates: My heart's desire is, that thou wouldst lay these things close into thy heart: neither stumbling at the want of complement, which my leisure and weakness, yea indeed the matter it sesfe, would not afford, or at such obscurity, which partly the brief handling, but especially the matter being experimental, may give occasion unto: But in the name of God, judge wisely of my drift herein. And labour with thy God in prayer, that thou mayst s●und the depth thereof. And seeing thou wilt hardly plough without my hayfare, therefore let this experience be a means to provoke thee to discern thine estate: And so buy thou in the tear of God, that spirifuall eyesalue, 
Revel. 3. 18. 19  o● thy Saviour Tesus Christ, labouring to be found in him, not having thine own righteousness; That so being partaker of his spirit, 
2. Cor. 2.  thou mayest be able to discernt all things, comparing spiritual things with spiritual things. And so being able there by to try all things, 
〈◊〉 Thes. 5.  thou mayest hold that which is good that it may hold thee for ever. Certainly, if ever Times had need of direction, and resolution; these are they: wherein because we will not obey the truth, 
●. Thess. ●2.  it is ●ust with God to give us up to strong delusions to believe lies. In so much that if it were possible, 
Math. 24.  the very elect might be seduced, I would it were not more than manifest, that even the most are grown cold and careless, of what they should, i● not staggering in their judgements, yet unstable in that practice ready to embrace this present world, but that the world flies from them. Blessed be our God, who knows what's best for us: how gladly would we serve God and Mammon too, how willingly would we have our heaven here, and yet not forego our right thereof in another life. But our GOD will not endure our halting, he confounds our confidence, in exceeding mercy. And happy is he that can prepare his soul to afflictions. Certainly, if we will not try ourselves, the Lord will take us further in hand: have we not had enough already for the iniquity of Baal peor, for our sparing of B●nhadad, and enduring the viper in our bosoms, that poisons our people daily, and stings them to death, but that Ham●n must be further advanced, and poor Mordekay humbled. Hath not the spanish Invasion, yet schooled us to have no fellowship with God's open enemies, hath not the powder Treasons taught us, what to expect of secret Enemies.  
The Lord make us wise, to see the plague, and hide ourselves. Hath not the Lord fought against us, with all the Elements? hath not the Infection's air brought upon the land even A seven years pestilence, raging & scouring our most secure and eminent places, even round about. And hath this judgement yet brought us to see the plague of Atheism and Security, the plague of Hypocrisy and Profaneness, that is in our hearts, and spreads itself as a leprosy over all the quarters of the Land? Have not the fearful Earthquakes, so often of late renewed, in our most lof●tie palaces signified plainly unto us, that the Land is weary of her burden, and doth threaten to spew us out? do they not forewarn, to tremble and stand in awe of the Maiest●e of our God, and obey his Prophets, lest being partakers of the gainsayings of Core, our mother earth at length shall swallow us up, and so in the midst of our security, we shall sink down into Hell? can we forget how the Lord hath pleaded his controversy, further against us? Nay do we not see how still this controversy is renewed, even by most strange and fearful fires, arresting, not only our solitary corners●, and obscure Villages, as if the poor ignorant people were the greatest sinners, but ●easing upon our most popoelous Cities, and best affected places, thereby convincing their coldness, and deadness in religion: And that, (as it hath been observed;) usually upon the Sabbath days: meeting therein with the reigning sin of the time (the profanation of the Sabaoth.) And confounding herein the pride of our holy mountain, as causing hereby the Sabaoth to become the day of greatest distraction, & business which ought to be the day of holy rest: to be the day of greatest grief, and astonishment, which should be a day of joy and thanksgivings unto our God? And hath not the hand of the Lord been yet further stretched out? hath he not convinced our coldness in religion, by that cold Element of the water, have not the mighty waves pleaded the Lord's controversy against us, breaking their accustomed bounds? and taking away the pray; and none could deliver, convincing herein our daily rebellions that will not be kept within the bands of obedience, either to God or man▪ Is not the hypocrite like the raging of the sea, foaming out his own shame? 
Esay, 48.  hath not the proud waves convinced the hypocrite, hath he not vomited out his own shame, in seeking his glory, hath he not cast up mire and dirt, while he justifies the wicked, which are of his own humour, hath he not condemned the government, and resisted Moses and Aaron, And so in seeking to amend others hath confounded himself. And is not the hand of the Lord stretched out still, 
The first borne.  hath he not confounded our carnal confidence in taking away the first borne, even the hope of our happiness, that so at length, out Eyes might be towards him alone.  
Hath he not sent A spirit● of division among us? even Ephraim against Manasses, and Manasses against Ephraim, 
Isa. 9.  and both against juda? the Papist against all sectary, and both against the true Israelite, 
Inward division.  the wise and sober protestant, that seeks after peace, in truth & holiness: Well, who so is wise, let him understand these things: Let him know, that as the Lord hath seven plagues more; 
Leuit. 2●.  Yea, a consumption decreed, even to sweep us away; 
Isay, 18.  So also his hand is not so shortened, that he cannot save. Blessed be our God for the experience of his great Salvation: hath he not preserved our Anointed often from the snares of the hunter, and from the noisome pestilence? Hath he not given him an heart to begin, & go forward in the most glorious work of detecting Antichrist, and demolishing his kingdom: And will he not graciously preserve him to accomplish that work? Hath he not supplied our former loss in some gracious measure, by that happy Marriage? Hath he not left us an hopeful Prince, for the continuance of the Gospel? Hath he not recompensed us the years that the pestilence hath consumed: 
joel. 2.  And if we believe, shall we not see greater things than these?  
The Lord make us wise, to be thankful for what we have; Surely, as the least we have is mor●● than we deserve: 
Math. 2▪ 5  so if we be faithful in a little, the Lord will increase us: and if we First seek the best things, all these things shall be cast upon us. 
Matth. 6▪ 33.  Labour therefore in the fear of GOD, as we have received CHRIST, so to walk in him: Have we not received him in Truth? Is he not daily crucified unto us in the Conscionable Preaching of the word? and lively administration of the Sacraments? 
Coll. 2. 5.  And shall we yet crucify him again by our unnatural contentions, shall we crucify him again, by our tearing and devouring one another: Blessed be God, even the Father of our Lord jesus, 
G  jesus Christ, that experience and wisdom hath well cooled our unnatural heat, and kindled it more kindly against the common Adversary. And shall not the patiented abiding of the right teous be joy? shall not the meek and quiet spirit possess the Land, when the turbulent Sectary shall spew himself out? shall we not be thankful for the Truth, though we are far from perfection? And if we cannot amend all, shall we not therefore labour more carefully every man to mend One. The Lord give us wisdom to walk uprightly, in these Evil times; that we may neither Wound where we should heal, nor heal where we should wound, Ezech. 13. Labouring wisely to heal what we have rashly wounded: and to wound more deeply, what in carnal wisdom we would cure. That so, sound peace may redound to our Church, and comfort to our souls: Is it not more than time, now to cover the nakedness of our mother, whom we have unnaturally stripped, both of credit and maintenance, reproaching her as an harlot & so worthy to be despoiled? might we not do well to recover her credit, by discovering our own nakedness? Our ignorance in speaking evil of the things we know not, or have not been able to discern, our pride in censuring what we have no calling to amend, our curiosity, in seeking a knot in a rush, our Hypocrisy, in stumbling at straws and leaping over blocks, our unthankfulness in not acknowledging the good things we enjoy, our unprofitableness in neglecting our necessary callings under pretence of scanning and judging of the callings of others.  
What should I say? have we been free from malice and birternes in our censuring and depraving, condemning callings for personal abuses, & exasperating the Magistrate by our presumptuous importunity and insolent calumniations, hath not our inconstancy & differences discovered apparently the matter of our Building? hath it not brought distraction and confusion to ourselves, and others? hath not our carnalnes and covetousness in the manner of our building, each seeking to build up himself with the ruins of his mother, and yet under pretence to repair the same? Hath not this discovered the plague in our hearts while we have sought to remove the plague in our Churches.  
And is not the Lord exceeding merciful thus to bring to pass, that we have wisely discovered our own sores, while we have unwisely laboured to lance the diseases of our mother, that so we might be either forced to seek help for ourselves, & so hereby give some rest unto the Church of God, or else by purging out, & healing our particular evils, we may by this ●canes the better further the healing of the whole body when every member shall labour it own soundness. Surely if I fail not in my skill, this will be the best way to procure peace abroad, is to maintain war at home. If each could discern how much he had to do here, he should rather crave the help of the Church for his private cure, then to undertake a public cure which doth not concern him.  
The Lord open our eyes that we may see our own nakedness, that so finding how bad we are, we may esteem of other better than ourselves, especially whom the Lord hath in mercy set over us: that we may give unto Cesar the things that are Caesar's even all holy conceit, reverent behaviour, & all hearty obedience, to what is commanded in the Lord, and all patient subjection to what is inflicted by him, we would rather lease our lives then lease our obedience, rather have no peace at all then not seek the public peace. Oh let us pray for the peace of ●erusalem, let us deny our own wisdom that we may be wise to sobriety, bearing with evil men, patiently expecting their salvation, and employing ourselves faithfully in the good things we may enjoy, that the constant keeping up of the Ark, may be the overthrow of Dagon even of every thing that the hand of the Lord hath not planted: surely if my poor help may further hereunto: As I have to this end lent thee (dear Christian) heretofore some light, and do now tender thee, to this purpose, this touchstone:  
So, as the Lord shall give health, and wisdom, as thou shalt digest this, thou mayest shortly have more. Only I stay till some unnatural heat be passed over, that Affection being purged of carnal respects; The truth may be tendered unto thee with more sincerity, and received, with more profit. And so I commend thee to the word of God's grace: submitting myself thereby to be judged of thee, desiring thee especially, to judge thyself thereby: that so thou mayest truly discern of thine Estate. And labour to keep thyself vnspo●ted of this present world: That so thou mayest be presented blameless, at the day of Christ jesus: To whose blessed protection. I do unfeignedly commend thee; And, In whom I rest.  
Thine in the best bonds; Tho: Cooper.