BEsides that maine and manifest diffe­rence which God will make between the righteous and the wicked at the day of iudgement, Mal. 3.18. Math. 13.43 Mat. 25.30. when the righteous all shine foorth as the Sun, and the wick­ [...] be cast into vtter darkenesse; Hee hath [...]ade euen in this life a great difference be­tweene [Page 2]them, not onely in respect of that inward portion of true sanctifying grace, which the righteous partake inabundance, and the wicked not so much as tast of, & so differ as much as light and darkenesse; Ye were sometimes darkenesse, Eph. 5.8. but now are yee light in the Lord. But also in regard of their outward estate (which seemeth a Paradox) in temporals the righteous haue the bet­ter of it, hee goeth away with the better share; so saith this Text, A little that the righteous man hath is better then the riches of many wicked.

The Method which I vse in the vnfol­ding of these words, is:

• 1. I poynt out the righteous man.
• 2. I obserue the little that he hath.
• 3. I shew how this little is better then the riches of many wicked.

First, wee enquire for the Righteous man, 1. Part. Rom. 3.10. Eccl. 7.29 in Gen. 1.27 Saint Paul findeth it written, There is none righteous, no not one; Salomon hath onely found this, that God made man righteous, according to his owne image in righteousnesse and true holinesse. But as the Diuell stood not long in the truth, so man not long in that perfect estate, but by sinne defaced Gods work of originall righ­teousnesse, [Page 3]both in himselfe, and in his po­sterity. Gen. 5.3. Adam begat a sonne in his owne likenesse, after his owne image, not in the image of God in which he was created, but in his owne image, that is, a sinfull wretch like himselfe. Hence Eliphaz saith, Iob. 15.14. Esay. 64.6. what is man that he should be cleane? and hee that is borne of a woman that hee should bee righteous? And Esay, we are all as an vn­cleane thing, Rom. 5.19. and al our righteousnesses are as filthy ragges; But the same Saint Paul saith againe, As by one mans disobedience many were made sinners, Esa. 53.11. so by the obedience of one (namely Christ) shall many be made righ­teous: according to that in the Prophet, by his knowledge shall my righteous seruant iustifie many. 1. Ioh. 2.1. Ier. 23.5. & 33.15. Mal. 4.2. Reu 12.1. So then wee see that Gods children deriue all their righteousnes from Iesus Christ the Righteous; yea from that righteous Branch spring all their righteous­nesse, they are couered about with the rayes and beames of the Sunne of righteous­nesse; The Church is cloathed with the Sunne.

Now for the further clearing of this poynt, wee are sayde to be righteous two wayes.

1. By imputation of Christs righteous­nesse [Page 4]vnto vs, so Christ is made vnto vs (a­mongst other things) righteousnes, 1. Cor. 1.30 2. Cor. 5.21. Rom. 10.4. Ier. 23.6. Iustitia E­uangelica. Phil. 3.9. Gen 15.6. Rom. 4.3, &c.and God hath made him to to be sinne for vs, who knew no sinne, that we might be made the righteousnes of God in him. And in another place, Christ is the end of the law for righte­ousnes, to euery one that beleeueth, therefore we call him the Lord our Righteousnesse, and this is called the righteousnesse of iustifi­cation, or the righteousnesse of faith. An example of this wee may see in Abraham, He beleeued in the Lord, and he counted it to him for righteousnes.

2. By inchoation of inherent righte­ousnes, wee being changed in our naturall qualities by the power of Christs Spirit, are led on to performe (in some measure) the righteousnes of the morall Lawe, fol­lowing the example of our Sauiour Christ; 1. Ioh. 3.7. according to that pregnant place, He that doth righteousnes, is righteous, euen as hee is righteous, and (this is called the righteous­nes of Sanctification, or the righteousnesse of the Lawe. Rom. 8.4. Iustitia [...]e­galis. Psal. 106.31 An example of this we hane in Phineas, who executed iudgement, and that was counted to him for righteousnes.

A Righteous man is such an one as being found in sinnefull Adam, A descrip­tion of a Righteous man. Ephes. 2.3. Rom. 8. a child of wrath, is through Gods e­ternall grace of election in Christ, called to be the Sonne of God, and heire of heauen, whose sinne is freely pardoned, and person accepted in the actiue & passiue righteous­nes of Christ applyed by faith, Mat. 3.17. who being endued and renewed with the Spirit of Christ is so throughly altered and chan­ged in soule, body, and spirit, 1. Thes. 5.23. that he is dai­ly enabled to dye vnto sinne, and to liue vnto righteousnes, that is, willingly to per­forme some new and pleasing obedience to Gods reuealed will, the onely rule of righteousnes, 2. Cor 3.18. 1. Cor. 15.49. and that from one degree vnto another, vntill at the last hee hath Gods image repayred and restored in as ample and better manner then euer it was at the first, Psal. 17.15 Eph. 5.27. to the prayse and glory of Gods rich grace.

VVHen on the contrary a wic­ked man is such an one, A descrip­tion of a wicked man. Ephes. 2.1. 1. Tim. 5 6. Eph. 4.18. 2. Tim. 2.26. Eph. 2.3. 1. Cor. 2.14. Phil. 2.13. Prou. 15.8. Esa. 26.10. as beeing the cursed off-spring of rebellious Adam, is by Gods eternall and iust appointment left in that damna­ble estate, who beeing dead in sinnes and trespasses, that is to say, hauing his minde darkened, his will captiuated, his affections disordered, is not able to vnderstand, will, or doe any thing pleasing vnto God in the whole course of his life; yea notwithstan­ding all the meanes God vseth, and fauour he sheweth to reclayme him, there is none effectuall vnto him, he will not learne righ­teousnesse, but dayly walke in the willfull breach of Gods righteous Lawe, waxing worse and worse, and treasuring vnto himselfe wrath against the day of wrath, 2. Tim. 3.13 Rom. 2.5. [...] and reuelation of the righteous iudgment of God.

FIrst if wee now make a suruay of the face of the world, 1. Vse. wee shall finde the wicked swarme and gather together in great multitudes, but for men qualified according to our description of the righ­teous man, the number will be very small, so that we may haue iust cause to obserue and bewaile the paucitie and fewnesse of those that are truly righteous: God in the old world found onely Noah that righ­teous man, and a preacher of righteousnesse; 2. Pet. 2.5. Gen. 7.1. Thee haue I found righteous before mee in this generation: In Sodom and Gomorrha there was not found ten righteons men, though they might haue saued the whole Cities from perdition, Gen. 18. Onely Lot is deliue­red, that righteous man that dwelt amongst them, who seeing and hearing, 2. Pet. 2.7. vexed his righ­teous soule from day to day, with their vnlaw­full deedes. Iob 1.8. In Iobs time there was none like to him in the earth: Yea, it is the continu­all complaint of the Prophets and Apo­stles, Psal. 12.1. Esay 57.1. Mich. 7.2. Rom. 9. that few are found walking in Gods righteous Law. And shall we that are fal­len into the dregges of time, looke to sinde a greater plentie, though wee search the world with lights? But what shall we say or doe when wee finde such scarcitie and [Page 8]want of righteousnesse on the earth? We must pray that righteousnes may looke downe from heauen; Psal. 85.11 Psal. 4.1. Let vs desire the God of our righteousnesse to array the Church his Bride with fine linnen, cleane and white; the fine linnen is the righteousnesse of the Saints. Reuel. 19.8 In particular, let vs put vp our suites in the behalfe of our English nation, Prou. 14.34. that righteousnesse may exalt it, and that sinne may not be a reproach vnto it; In speciall manner for the Kings most excellent Ma­iestie, Prou. 16.12. & 25.5. Psal. 7 [...].1. that his Royall throne may still bee established through righteousnesse. Giue thy iudgements oh Lord vnto the King, and thy righteousnesse vnto the Kings Sonne. Let vs not forget the Illustrious Prince and Princesse Palatine, with their hopefull issue, but pray, that God would blesse him in all his iust designes, that his righteousnes may be brought forth as the light, Psal. 37.6. and his iudgement as the noone day. Let all in authoritie vnder his Maiestie in Church and Common-wealth, be compas­sed about with righteousnesse. Let the Ma­gistrates put on righteousnesse, as a Robe and a Diademe; Iob 30.14. Psal. 132 9. and let thy Priests bee cloathed: endue thy Ministers with righ­teousnesse; yea let vs pray that euery pri­uate man may haue on him the brestplate of righteousnesse, Eph. 6.14. that we may offer daily [Page 9]the sacrifice of righteousnesse, Psal. 4.5. putting our trust in the Lord; Oh Lord leade euery one of vs by thy Spirit in the pathes of righteousnes, vntil thou commest to iudge the world in righteousnesse, Psal. 9.8. Act. 17.31. 2. Pet. 3.13. making a new heauen, and a new earth, wherein shall dwell righteousnesse. Amen and Amen.

Vse. 2 Secondly, vpon our survay wee exclude from all comfort of this doctrine, the greatest part of the world which are open­ly prophane and grossely wicked, That hold the truth in vnrighteousnesse, Rom. 1.18. whose lust is there law, who haue no feare of God be­fore their eyes, Psal. 36.1. &c. as yee may reade eue­ry where in the booke of God. Against such the wrath of God is reuealed from heauen; 1. Cor. 6.9. Verse 10. Know yee not that the vnrighteous shall not inherite the Kingdome of God? Be not deceiued, neither fornicators, nor ido­laters, nor adulterers, nor effeminate, nor abusers of themselues with mankinde, nor theeues, nor couetous, nor drunkards, nor reuilers, nor extortioners, shall inherite the Kingdome of God; And is this all their punishment? this is punishment enough, It is a hell to be out of heauen; yet it were happie for them if they might escape with the depriuation of heauen, but they shall be turned into hell, Psal. 9.17. the place prepared of [Page 10]old for the diuell and his angels: Mat. 25.41. It was principally ordained for the diuell and his angels, but wicked men sinning doe as it were encroach vpon the diuels right; It is iust with God since wicked men will sinne like the diuell, that they be punished with the diuell; But oh thou liuing man! while their is life in thy bodie, there is hope of thy soule, if thou wilt turne vnto the Lord he will receiue thee into fauour; as I liue saith the Lord, I haue no pleasure in the death of the wicked, Ezech. 33.11. but that hee should turne from his way and liue; Turne yee, turne ye from your euill waies, for why will ye die, ye house of Israel? Discite iu­stitiam moniti, & non temnere diuos. Learne in time before the gate of Gods mercy be shut, to breake off thy sinnes by righteousnesse, and thine iniquities by shewing mercie to the poore, Dan. 4.27. by a holy restitution of wrongs, by the daily practise of repentance, if it may be a lengthening of thy tranquilitie, both in this life, and in the life to come, Let my counsell bee acceptable vnto thee, doe not sell thy selfe to worke wickednes, and gaine nothing but a roome in hell, 1. King. 21.25. in To­phet ordained of old; Yea for the King it is prepared (saith the Prophet) he hath made it deepe and large, Esay, 30.33 the pile thereof is [Page 11]fire and much wood, the breath of the Lord like a streame of brimstone doth kindle it.

Vse. 3 Thirdly, by this description we also vn­case the hypocrite, and ciuill man, Luk. 18.9. Prou. 30.12. who haue onely the outward shew and conceit of righteousnesse, without the inward, sound, solide, and substantiall change in heart and life. Math. 23.27, 28. Woe vnto you Scribes and Pharises, Hypocrites, for you are like vnto painted Sepulchres, which indeed ap­peare beautifull outward, but are within full of dead mens bones and of all vnclean­nesse; euen so ye also appeare righteous vnto men, but within are full of hypocrisie and ini­quitie. Therefore let me say vnto you, as our Sauiour said vnto his hearers, Except your righteousnesse exceede the righteousnesse of the Scribes and Pharisies, Math. 5.20 ye cannot enter into the kingdome of heauen. Ye see in what damnable estate you are in; ye are in no better case then notorious sinners, nay I feare in worse; There are most woes de­nounced against such; Math. 23. The hypocrite is hatefull to God and man; Fained sanctity, is accounted double iniquitie, and when God threatneth to punish extreamely, hee will giue them their portion with hypo­crites. Mat. 24.51.

Vse. 4 Fourthly, wee hence enforce a double exhortation.

1. That euery one of vs would goe out of our selues, First ex­hortation. Rom. 13.14. Matth. 22.11. and get into the true foun­taine of righteousnesse; Put on the Lord Ie­sus Christ; Put him on as a rich robe of righteousnesse, the onely wedding garment of our soule; Let vs not content our selues with a dreame, figment, and vaine shadow of righteousnesse, but labour with S. Paul to be found in him, not hauing our owne righ­teousnesse which is of the Law, but that which is through the faith of Christ, Phil. 3.9. the righteousnes which is of God by faith; If we be not found in him, cloathed with his righteousnesse, we shal be cloathed with perpetuall shame. Let not the enemies of Gods grace, the Papists perswade vs to weaue the spiders webbe of our owne workes; Act. 13.10. Esay. 39.5. They shall not become garments, neither shall they couer themselues with their workes, saith the Prophet. Indeede if we presume to bring before God our workes, they will bee in his sight but workes of iniquitie, Verse 6. as in the same place. Yea, Beloued in the Lord, Knowing that a man is not iustified by the workes of the Lawe, Gal. 2.16. but by the faith of Iesus Christ, let vs freely confesse, In the Lord we haue our righteousnes and strength; Esa. 45.24. [Page 13]If God should enter into iudgement with vs, no man liuing could be iustified. Psal. 143.2.

Doth not Saint Iames labour to make men see, 1. Obiect. Iam. 2.24. that by workes a man is iustified and not by faith onely? And yet S. Paul from good premises concludes, That a man is iustified by faith without the deeds of the Law; Rom. 3.28. Doe these Master builders and maine pillars of the Church differ and disagree, in this fundamentall point of our saluation?

Answ. The seeming iarres and oppositions found in Scripture may be easily reconci­led, if we plow with Gods Heifer; S. Iames speaketh of iustification before men, and so he maketh workes to iustifie, Declara­tiuè, declaring who are to be accounted righteous, in the Court of Sanctification, and by this meanes, the Apostle layeth the idle, emptie, verball professour vpon his backe, who onely braggeth of faith, not hauing the fruits thereof, but remaine a dead and fruitlesse tree, ready to bee cut downe and cast into the fire. But Saint Paul speaketh of iustifying before God, and so he maketh the poore hand of faith to iustifie Apprehensiuè, apprehending, Math. 3.10 ap­plying, and appropriating the righteous­nesse of Christ vnto the sinner, Rom. 4.5: by which [Page 14]the sinner may with boldnes appeare be­fore Gods tribunall, in the Court of iusti­fication; and by this meanes the Apostle beateth downe the proud, conceited, Pha­risaicall Iusticiary, that dares obtrude and thrust vpon God his owne good workes, good intents, and good meanings. Yea this shall bee found an infallible truth, that Christ came not to call such righteous, but sinners to repentance. Math. 9.13 The poore Publican that humbly confesseth his sinnes, and de­sireth Gods mercy in the merits of Christ, Luk. 18.14 is the man that goeth away iustified ra­ther then the other.

Obiect. 2 Doth not Dauid say, Iudge me oh Lord, according to my righteousnesse? Psal. 7.8. Ans.

I answer by distinguishing of righteous­nes, there is a double righteousnes, one of the person, another of the cause, Dauid there would haue God to iudge him, ac­cording to the goodnesse or righteousnes of his cause; therefore if thou lookest euer to come to heauen, cast away thine owne righteousnes as dung and drosse; For as the Israelites did not possesse the land of Canaan for their righteousnes, Deut. 9.4.5, 6. Tit. 3.5. so thinke not thou to climbe vp to heauen by thine own workes and merits. Let me deale plainely, bee not so sortish to thinke of deseruing [Page 15]at Gods hands by thy workes of legall righteousnes, considering what thou maist reade in Job against this conceit, Iob 22.3. & 35.7. Is it any pleasure to the almighty that thou art righte­ous? or is it gaine to him that thou makest thy wayes perfect? If thou be righteous, what giuest thou him? or what receiueth hee of thine hand? When we haue done all things commanded vs of God, let vs say in truth, and humility, wee are vnprofitable ser­uants.

Obiect. 3 Are not we enemies to good works, by this doctrine? Doe we not hinder well do­ing? May not men say, what vse haue we of good works, when you so strictly preach faith onely?

Ans. No, we call as feruently and frequent­ly for good workes, as any Papist in the world, and vpon farre better grounds; and will any wise man say; We are enemies to Noblemen; if wee saye, that Noblemen must not bee Kings? Is there not other good vse in the state for Noblemen, though they be not Kings, and sit vpon the Regall throne? So are there not other good vses of good workes, though they be not admitted to be Causae regnandi, and put in the top of Iustification? May they not be Viae ad Regnum, Eph. 2.10. wayes that God haue [Page 16]appointed vs to walke in? Is it nothing that our heauenly Father is glorified by good workes? Mat. 5.16. Gal. 6.10. 2. Pet. 1.10 And that our brethren are many wayes bettered by them, and that wee our selues are by the same assured of our effectuall calling and eternal election? And know further, that wee doe not so strictly call for faith onely, but that we re­quire works, Iam. 2.18. the fruites of faith, to iustifie, and testifie the life and truth of the same faith, Gal. 5.6. yea although faith, other graces and workes be together in a Christian, yet they doe not iustifie together, they con­curre not in the act of Iustification; But as the cares and eyes are together in a man, and the eyes onely see, and as light and heate are together in the fire, and the heat onely warmeth; So faith, loue, and workes are in a true Christian, but faith (as it is an instrument to lay hold, not as it is a vertue, grace, or worke) onely iustifieth. To make an end of this matter, we are vndoubtedly to beleeue, that this doctrine of Gods free iustification, doth most plainely arise from holy Scripture; It doth most fully e­stablish the righteousnesse of God; Rom. 3.21, 22, 23, &c. It doth most plentifully demonstrate the deepe miserie of man; It affordeth most strong consolation to euery true Christian soule; [Page 17]for then may Gods Childe say with cou­rage and boldnesse; Who shall lay any thing to the charge of Gods elect? Rom. 8.33. when hee is throughly perswaded, that It is God that iustifieth.

2. That euery one of vs would follow after righteousnesse, Second ex­hortation. 1. Tim. 2.22. Pron. 2.20: Luk. 1.6. and daily walke in the way of good men, and keepe the pathes of the righteous; that it may be said of vs, as of Zacharie and Elizabeth; they were both righteous before God, walking in all the commaundements and ordinances of the Lord, blamelesse; though not without all sinne, yet without open reproofe or blame: So let vs endeauour to be blamelesse and harmelesse, the sonnes of God, Phil. 2.15 without rebuke, in the midst of a crooked and per­uerse nation; amongst whom let vs shine as lights in the world.

To presse this point yet further. Let vs but seriously consider why God did elect vs; but to be like to the image of his Sonne? Rom. 8.29. Why did he create vs, I pray, but that wee should beare and shew forth some resem­blance of himselfe, Psal. 145.17. who is righteous in all his waies? Did hee redeeme vs for any other purpose, then to serue him in holinesse and righteousnesse all the daies of our life? Luk. 1.75. were we not made free from sinne for that very cause, that wee might become the seruants [Page 18]of righteousnesse? Rom. 6.18. And wherefore did God reueale his Gospel of grace (called the word of righteousnesse) but to teach vs to de­ny vngodlinesse and worldly lusts, Tit. 2.11, 12. Heb. 5.13. and to liue righteously? To what other end ten­deth Gods ordinance of preaching but to turne men vnto righteousnesse? Doth not the Apostle call true Preachers the Ministers of righteousnesse? Dan. 12.3. Are not the Sacra­ments which wee receiue seales of righ­teousnesse? 2. Cor. 11.15. Rom. 4.11. 2. Pet. 2.21 I thinke true Religion is no­thing else, but the way of righteousnesse; and can we please God better then by this? or bee any way better assured of his loue and acceptation? Prou. 15.9. Psal. 11.7. & 45.7. and 146.8. Math 21.32. Hee loueth him that fol­loweth after righteousnesse. And againe, the righteous Lord loueth righteousnesse? Final­ly, how can we thinke to escape death and attaine to life, vnlesse we walke in the way of righteousnesse? Prou. 12.28 Jn the way of righteous­nesse is life, and in the path-way thereof there is no death; Wee must resolue to finish our course of well-doing if wee looke for the crowne of righteousnesse, 2. Tim. 4.8 which God the righ­teous iudge will giue vnto vs: We must not foolishly thinke to dye the death of the righ­teous, Numb. 23.10. Psal. 15.2. Gal. 6.7. Prou. 11.18 Hos. 10.12. except we liue the life of the righte­ous. O vaine world, be not deceiued, as a man sowe so he shall reape: To him onely that soweth righteousnesse shall bee a sure re­ward, [Page 19]God rendreth to euery man accor­ding to his worke. Esa. 32.17. It is the worke of righte­nesse that shall be peace, and the effect of righ­teousnesse, quietnesse and assurance for euer.

Part. 2 The second thing which I propounded obserueable, is, That for the most part the righteous haue but a poore pittance, a very little of these outward things; when on the other side, many wicked are full-handed, build there nests on high, haue riches, Hab. 2.9. as it is in the text. If we expostulate the cause with Ieremie, Ier. 12.1. we must acknowledge the iu­stice of God as he did, and that for good reasons, hee thus vnequally disposeth and dispenseth these common things to the wicked and to the righteous.

First, he dealeth thus bountifully with the wicked for these reasons.

1. To shew his absolute power and in­finite goodnesse. The Lord is good vnto all, his mercy is ouer all his workes: Psal. 145 9. He stam­peth and printeth some of his communica­ble goodnesse vpon the vilest of his crea­tures, and who may controule him, doing what he will with his owne? Mat. 20 15. Psal. 17.14. Therefore hee giueth the wicked their portion in this life, and they may looke for no more, for euen as Abraham gaue all he had to Isaac, Gen. 25.5.6 and sent away the sonnes of his concubines with [Page 20]gifts, so God giueth the wicked outward gifts, Gal. 4.28 reseruing the eternall inheritance to the children of promise.

2. To leaue them without excuse, Act. 14.17. and himselfe not without witnesse, in doing them good, in giuing them raine from hea­uen, and fruitfull seasons, and in filling their hearts with foode and gladnesse; Hee can say to them as he said to wicked Saul, 1. Sam. 15.17. When thou wast little in thine owne sight, I aduanced thee, &c. and they shall not be able to say vnto him, Math. 25.24. Wee knew that thou art an hard man.

3. That he might giue vs an example of doing good against euill, Matth. 5.44 45. Rom. 12.20.21. 1. Sam. 24.17. as we may reade in the Gospel. A dutie too much neglected, yet further commanded by S. Paul, and practised by Dauid and many other of the Saints of God.

4. In iudgement many times for their hurt, Eccles. 5.13 1. Tim. 6.9. Opes irrita­mensa malo­rum. Horat. — Horum sem­per ego opta­rim pauper­rimus esse bonorum. Psal. 39.6. J haue seene (saith the preacher) riches, kept for the owners thereof to their hurt. So they prooue as a knife in the hand of a childe, or as a sword in a madde mans hand, dangerous and deadly. Surely many men had neuer beene so deepe in sinne and mi­serie, if they had not beene so rich; Euen their wealth through Gods iudgement is a snare and a trappe vnto them.

To say nothing of the care, feare and sor­row that accompanie the same, in getting, keeping and loosing of them; to conclude; As God gaue the children of Israel quailes daintie meate, but a plague with it; Psal. 106.15. he gaue them their request, but sent leannesse into their soule; they had better haue beene without it; So God giueth the wicked the wealth of the world in seuere iudgement, as I might enlarge in many particulars. Hence a Reuerend Doctor of your owne was wont to pray, Doctor Bound. Giue vs nothing Oh Lord in thine anger, though we should aske it of thee.

Secondly, he dealeth thus sparingly with the righteous, for these reasons.

1. That hee may bring them to some conformitie and correspondencie, with his Sonne Christ there head and elder Bro­ther; who though he was rich, 2. Cor. 8.9. yet for our sakes became poore; Hee was poore in his birth, life and death. Luk. 2.7. His birth was not al­lowed a fit roome in a common Inne. In his life, the foxes and foules, Luk. 9.58. had a more certaine dwelling. At his death he had not a graue of his owne to be buried in; Ioh. 29.42. Ergo they must in some proportion drinke of Christs cup of pouertie; The Disciple is not aboue his Master. Luk. 6.40.

2. That he may put a difference, between [Page 22]the time of our nonage, and the time of possessing our inheritance; Gal. 4.1. that wee may sensibly discerne the time of our soiour­ning here, 1. Pet. 1.17. Act. 3.21. from the times of the restituti­on of all things; God will not let vs finde a heauen vpon earth, Math. 17.4. and so dreame; It is good for vs to be here.

3. Being Pilgrimes and Trauellers in their present condition, Heb. 11.13 it is not meete they should bee cumbred and loden with too much thicke clay; God will allow vs a light staffe to ease vs in our way; but not a hea­uie burden to hinder our progresse.

4. That the wicked may haue occasion to doe good; that their mouthes may be stopped, and they not able to say, but that there was some little ones in estate to doe good vnto; Mat. [...]5.45. Mark. 14.7. Deu. 15.11 according to that; Ye haue the poore with you alwaies, and whensoeuer ye will ye may doe them good.

5. That he may exercise his speciall gra­ces in their hearts, In infortu. nus vn [...]s [...]cet. as Faith, Patience, Hope, Humilitie, &c.

Faith, for if they should haue riches, in abundance, they would goe neere to trust in them; [...] in dead vncertaine riches, and not in the liuing God; and therefore God often keepeth backe greatnesse, that himselfe might be our chiefest trust and stay. Pati­ence, [Page 23]God brought Iob to a little, Iob 1. that hee might inure his patience, & in very truth, God by this dealing will trie how willingly we submit, and subscribe to his prouident allowance.

Hope, He will haue vs hope for a plenty else-where; 1. Cor. 15.19 If in this life onely we haue hope, we are of all men most miserable.

Humilitie, because riches doe eleuate and lift vp the heart: God by the Prophet telleth the Prince of Tyrus, Thou hast en­creased thy riches Ezech. 28.5. and thy heart is lifted vp because of thy riches.

Obiect. He was a heathen and a wicked man, but Gods children are of a better mould, frame and disposition.

Answ. Nay, in this point God is iealous of his owne people, that are in speciall couenant with him; He bids them, Take heede that when they haue eaten and are ful, and haue built goodly houses, &c. Deut. 8.14. that their heart be not lifted vp, and they forget God which brought them forth of the land of Egypt, from the house of bondage. Omnibus no­bis vt res dant sese, ita humiles aut elati sumus. Terent. in Hecyra. For the most part, as the purse filleth, the heart swelleth; The heathen Poet could say as much; Ac­cording to our outward estate, wee are either proud or humble. It is pitie faire weather should doe hurt; but it commeth often to [Page 24]passe that in abundance Gods children are subiect to surfeit; when penury, want, and their competent little keepeth them in good temper; Viuitur ex­iguo meli­us. — Prou. 30.8, 9. This made Agur pray as heartily against riches, as against pouerty; Giue me neither pouertie nor riches, least I bee full, and denie thee, and say, who is the Lord?

First, this doth disprooue that false glasse and crooked rule, 1. Vse. by which many rich men iudge of their spirituall estate before God; they thinke themselues highly in Gods fa­uour, because rich; Ier. 9.23. but let not the rich man glory in his riches. For alas, this is a meere deceit; Eccl. 9.1.2. These outward things fall out alike vnto all; or commonly Gods chiefe Fauourites haue the least portion; when prophane Esau, Gen. 27.39. whom God hateth, is allowed the fatnesse of the earth: Prou. 3.16. I tell thee riches are but a gift of the left hand, and if any haue the vantage, it is the poore man. Haue ye not read that God is called, the God of the poore and needie, the Father of the fatherlesse? Psal. passim. Hath not God chosen the poore in this world, rich in faith, and heires of the king­dome, which he hath promised to them that loue him; Iam. 2.5. Luk. 7.22. Yea, to the poore is the Gospel prea­ched; ordinarily the poorer sort of people, do giue best well-come and entertainment to the same, 1. Cor. 1▪ 26 when not many mightie and [Page 25]rich in the world are effectually called; Ioh. 7.48. Haue any of the rulers beleeued on him? How hard­ly shall they that haue riches enter into the kingdome of God? such as trust in riches, Mark. 10.23, 24. as is there expounded. Therefore I may say to rich and poore, Ioh. 7 24. Iudge not after the appea­rance, but iudge righteous iudgement, and alwaies remember that in heauen is poore Lazarus, aswell as rich Abraham; pouertie, Luk. 16. ragges, nakednesse, cannot separate vs from Gods loue in Christ; Rom. 8.35 He that feareth God and worketh righteousnesse is accepted of him; though he be neuer so poore, Act. 10.35 this is ancient doctrine, that God accepteth not the persons of Princes, Iob 34.19. nor regardeth the rich more then the poore.

Vse. 2 Secondly, this exhorts vs to contentati­on, hauing Iacobs request, foode and ray­ment, Gen. 28.20. 1. Tim. 6.8. Heb. 13.5. things for the present, our portion, our lot, our little, let vs therewith be con­tent; let vs learne with the Apostle (a deepe point of Christian learning) I haue learned saith he, Phil. 4.11, 12. in whatsoeuer estate I am, therewith to be content; I know both how to be abased, and I know how to abound euery where and in all things I am instructed, Simus con­tenti ista mediocri for­tuna, &c. modico, sub­stantiola. Westmer. both to be full and to be hungry, both to abound and to suffer neede. Learne then, since God hath cut thee out but a little, to bee heartily well content, [Page 26]with his good will and pleasure.

Obiect. 1 But our little may prooue too little, and so we perish in want, begge, starue in the streete, &c.

Answ. I will not goe out of this Psalme for an answer, Verse 25. Obserue the Prophets long expe­rience, I haue beene yong and now am old, yet haue I not seene the righteous forsaken, nor his seed begging bread.

Obiect. 2 We daily see that which he did not, the righteous ouer-whelmed with pouertie and beggery.

Answ. If we obserue, who be the common beg­gers in the world, we shall finde the to be the vilest, gracelesse, and godlesse persons of all the earth; There are but a few Laza­russes to be found out of heauen; The wal­king disorderly bringeth and keepeth mul­titudes in the base estate of beggery, 2. Thess. 3.11. when religion doth so schoole the righteous, that he worketh in some lawfull vocation, and so is not vsually brought to so great extrea­mitie. Salomon in the booke of Prouerbes is very copious and plentifull in this Argu­ment; shewing that through sinfull cour­ses, many miscreants doe come and crouch for a peece of siluer, and a morsell of bread. In particular, By meanes of a whoorish wo­man, a man is brought to a peece of bread. Prou. 6.26. [Page 27]Againe, The drunkard and the glutton shall come to pouertie, Prou. 23.21 and drowsinesse shall cloath a man with ragges: These are the fruitfull mothers that bring forth the numberlesse troupes of our euill beasts and slow bellies, I meane those vnprofitable burdens, the ca­terpillars and deuouring droanes of our Common-wealth, viz. the wandring stur­die and incorrigible rogues; Hee becom­meth poore that dealeth with a slacke hand, but on the other side, Prou. 10.4. the hand of the diligent maketh rich: In all lawfull and honest la­bour there is profit, Prou. 14.23. but the talke of the lippes tendeth onely to penury: Seest thou a lazie, slothfull, idle wretch with his hand in his bosome, that can talke of worke but doe nothing? there is more hope of the home­liest labourer then of him; the poore plow­boy, shall come to preferment before him, He that tilleth his land shall be satisfied with bread, Prou. 12.11. but hee that followeth vaine persons is voyde of vnderstanding, and so in iust pro­portion shall want bread, and begge in the end as a witlesse and improuident foole.

Obiect. 3 But wee see that God plungeth those, which (you would make vs beleeue) are his onely Fauourites, into a deepe pit of po­uertie.

Answ. Wee see not things as they are; they are [Page 28]not so poore as we take them to be. Reade what the Script. 2. Cor. 6.10. saith: As poore, yet making many rich; as hauing nothing, yet possessing all things. Not simply poore, but quasi paupe­res, as poore. No, no, God will make hard shift (that I may speake it with reuerence) before his children shall want necessaries, the hard flint, Num. 20.11 the rocke of stone shall gush out water, and the hungry Rauen shall bring them bread and flesh in the morning, 1. Kin. 17.6 and bread and flesh in the euening, as it did Eliah. Heb. 13.5. We haue Gods promise, that he will neither leaue vs, nor forsake vs; and these reasons to induce vs to beleeue the same.

1 Because he prouideth for the vnrea­sonable Creatures: Psal. 145.15. & 104.21. Mat. 6.26. The Rauens, Lyons, and the rest, seeke their meat at God, waite vpon him, and haue it in due season: and will he not feed his owne deare children? Shall they want? No, the Lyons shall lacke first, Psal. 34.10 and suffer hunger.

2 He is kind euen to the wicked, which are strangers to his Couenant, his ene­mies, ergo, hee will not faile those of his owne family, that are vnder his owne charge. If God be the Sauiour of all men, then especially of those that beleeue. 1. Tim 4.10.

3. Hee hath sustained vs heretofore, when we were young: First, when we were [Page 29]in the wombe, before we had a mouth to re­ceiue meate, his gracious hand made ano­ther passage: for as in the wombe wee are wonderfully made, so are wee admirably preserued and fed. Then out of the womb, Psal. 139.14. Mal. 22.9, 10. when we yet hung vpon our mothers brests he was our God: When we had not a tongue to expresse want, yet he made vs cry and bend by a naturall instinct to the breast of our mother, richly filled with fit sustenance for vs: Afterwards he fed vs when we did nothing, and when we did that which was euill, and can hee now faile vs about his owne businesse? No, Gen. 48.15 he feedeth the godly all their life long.

4 He hath giuen vs his Sonne, Rom, 8.32. therefore he will giue vs with him all things also: And this is a very strong and Apostolical argu­ment: we may reason thus: If he hath gi­uen vs his Sonne, to be meate, drinke, and cloth to our soules, hee will not stand with vs for so small a triflle, as may serue our bodies.

5 He will giue vs a royall inheritance, therefore we should not feare, that he will starue vs before wee come of age, and are capable of it. Feare not little flocke, it is your Fathers pleasure to giue you a Kingdome. Luk. 12.32.

6 And lastly, if God doe forsake vs, [Page 30]and not sufficiently prouide for vs, it is, be­cause he is either vnable or vnwilling: now for his ability, wee beleeue that hee is Al­mighty, and so rich in grace to all that call vpon him: Hag. 2.8. Psal. 50.10 11. The siluer is mine, and the gold is mine, saith the Lord of hostes. Euery beast of the forrest is mine, and the cattell vpon a thousand hils: I know the fowles of the moun­taines, and the wild beasts of the field are mine. In a word, Psal. 24.1. The earth is the Lords, and the fulnesse thereof. And for his willingnesse, that is transcendent, infinitely exceeding that of naturall parents towards their chil­dren: yea, it surmounteth and surpasseth that compassion of the most indulgent and tender mother. Esay 59.15 Can a woman forget her sucking child, that she should not haue compas­sion on the sonne of her wombe? Yea, they may forget, yet wil not I forget thee. So then, con­tent thy selfe with thy little, forasmuch as thy litle will proue enough. Exo. 16.18 He that gathe­red a little had no lacke. If God giue but a little, he can make a little serue the turne, and be enough; and then a little is as good as a feast. Is thy prouision smal? thy appe­tite shall be the lesse. Remember the speech of the woman in the Martyr-booke; M. Foxe. Acts and Mon [...]ments, pag. 1874. If you take away my meate, God I trust will take a­way my hunger. We know, as it is all one [Page 31]in respect of Gods omnipotencie to worke with meanes, or without meanes: and as good Jonathan sayth, There is no restraint to the Lord to saue by many or by few: 1. Sa. 14.6. so in re­gard of Gods ordinary blessing vpon the righteous, it is all one to preserue them by dainty delicates, or by courser commons; by much or by little. And learne this of, our Sauiour Christ, That a mans life con­sisteth not in the aboundance of the things which he possesseth, Luk, 12.15 but in the goodnesse of God engrauen vpon them, whereby a few dead things are made sufficiently seruice­able to preserue and maintaine his naturall life, as you shall heare by and by.

Part. 3 Thirdly, it now remaineth, that I should shew, that the estate of the righteous with his little, is better then the riches of many wicked.

Briefly then, as I conceiue the matter, in these three respects:

• 1 Because he hath right to his litle.
• 2 Because he hath Gods blessing with it.
• 3 Because hee hath power to enioy it.

First, in that he hath right and iust title to his little; it is his owne: now a little of ones owne, is better then thousands with­out due claime and interest, according to that true Prouerbe, Prou. 16.8. Better is a little [Page 32]with righteousnes, then great reuenewes with­out right. Indeede Gods childe is the right and vndoubted heire of the world; God gi­ueth vs richly all things to enioy. 1. Tim. 6.17. The righteous mans tenure is in Chiefe, in Capite, in his head Christ Iesus; all are yours, and you are Christs: His assurance is Gods firme promise; Godlinesse hath the promises of this life, aswell as of that which is to come; 1. Cor. 3.22 1. Tim. 4.8. He doth enter or take posses­sion of any thing without prayer; Giue vs this day our daily bread, Matth. 6.11. remembring that e­uery creature of God is good, when it is sancti­fied by the word and prayer; 1. Tim. 4.5. His homage, suite, and seruice is the faithfull discharge of his calling, both generall and particular: With quietnesse he workes and eates his owne bread; 2. Thess. 3.12. When the wicked haue no right at all (in the court of conscience) to whatsoe­uer he haueth and holdeth; though in the courts of men, he hath a ciuill right, as Pe­ter said to Ananias, Act. 5.4. Gen. 1.28. Was it not thine owne? That vndoubted right once granted to the sonnes of men is forfeited now, and lost in Adams downfall; so that a man out of Christ is a theefe, a robber and an vsurper of all that he possesseth, and albeit he will boldly say with Nabal, 1. Sam. 25.11. My bread, and my water, and my flesh, yet they are vnto him [Page 33]but vnrighteous Mammon. Luk. 16.9. It matters not though he come by them, by reason of in­heritance, gift, or labour, but then especial­ly are they vnrighteous, when they are got by force, fraud, or any vnlawfull meanes o­pen or secret: Mich. 6.10. Now doe but weigh in an equall ballance, the meane mans modicum, possest and held by so good and warranta­ble a right, and the riches of many wicked, purchased and procured, per fas aut nefas, by hooke or by crooke, by briberie, periu­rie, Simonie, vsury, by the lying tongue, the false weight, the scant measure, the deceit­full ware, &c. and then tell me whose estate is best? tell me plainly, Are not the glea­nings of Ephraim better then the vintage of Abiezer? Surely, thou wilt say of these ri­ches as Erasmus said of pleasure; Colloq. Vo­luptas non est voluptas, quae cum mala fama, mala (que) con­scientia con­iuncta est. Prou. 9.17. Iob 20. Riches are not riches (not worthy any account) when they are ioyned with an ill report and a wicked conscience; for although stolne waters be sweete to the wicked for a time, yet know that there will be bitternesse in the latter end; Marke what Zophar saith, handling this very argument of the wicked man that oppresseth and forsaketh the poore, and violently taketh away the house that hee builded not, Verse 19. Verse 12.13. Though wickednesse be sweet in his mouth, though hee hide it vnder his [Page 34] 14 though he spare it, and forsake it not, but 15 keepe it still within his mouth, yet his 16 meate in his bowels is turned, it is the gall of Aspes within him. He hath swallowed downe riches and hee shall vomit them vp againe; God shall cast them out of his bel­ly: He shall sucke the poyson of Aspes, the vipers tongue shall slay him; Alas, poore soules when the account is made vp of all things gotten by iniustice and wrong; this is the totall summe, Prou. 21.6. Paululum quod insti possident est suauius & fructuosius quam impio­rum magna affluentia, ob arcanam Dei benedictio­nem. Gene­brard. Pro. 10.22. Psal. 113.7 viz. Vanitie tossed to and fro of them that seeke death.

Secondly, in that he hath an operatiue or working blessing with his little, to bet­ter it both in quantitie and qualitie.

First, in quantitie, which may be proo­ued by testimonies, Diuine, Humane, and Diabolicall.

1. Diuine, The blessing of God maketh rich; Againe, He raiseth vp the poore out of the dust, and lifteth the needy out of the dung­hill, that is, giueth a large encrease to small beginnings.

2. Humane, old father Iacob may bee here produced. Gen. 32.10 With my staffe (saith he) I passed ouer this Iordan, and now I am become two bands. This testimonie is vpon record; And may not we confirme this, and say to Gods glory, with nothing, or with little we [Page 35]came into these gates, but now God hath multiplyed vs exceedingly. The lines are fallen vnto vs in pleasant places, yea, Psal. 16.6. wee haue a goodly heritage.

3. Diabolicall, The father of lyes, the diuell vttereth this truth; thou hast blessed the worke of his hands (speaking of that righteous man Iob) and his substance is en­creased in the land: Iob 1.10. He acknowledgeth the augmentation of the godly mans wealth to be from the blessing of God; so that as it is said in the motto, Concordiâ res paruae crescunt, so we may say, By Gods blessings smal things encrease, God we see can quick­ly double the talents of his faithfull ser­uants, soone encrease the little oyle in the cruse; Math. 25. 1. King. 17.14. 2. King. 4. Ioh. 6.9. and in the pot of the poore wid­dowes, and by his powerfull blessing, mul­tiply the few loaues and the small fishes; When on the other side, either the secret and hidden curse of God like a canker, ea­teth, wasteth, and vtterly consumeth the faire estates of many wicked, God bloweth vpon that they haue, with such a blast, as they sowe much, and bring in little, Hag. 1.9. earne wa­ges and put it into a bagge with holes, as the Scripture speaketh; or else some open and manifest iudgement doe bring them downe from brauery to beggery, from the ruffe to [Page 36]the ragge, from a girdle to a rent as the Prophet threatneth, In short, God seemeth to say to many wicked men, Because you ser­ued not the Lord your God with ioyfulnes and gladnesse of heart for the abundance of all things; Esay. 3.24. Therefore you shall serue your enemies which the Lord shall send against you in hun­ger, and in thirst, in nakednesse, and in the want of all things. Deut. 28.47 48. Iob 37.17. Non horren­da res est a­qua et polen­lenta. Senec. 18. epist. Dan. 1.15.

Secondly, in qualitie, By Gods blessing, poore and meane cloathes doe keepe vs warme, and course diet, pulse and pottage doe feed and fat vs. See this in that excel­lent example of Daniel and his compani­ons; Their countenances appeared fairer and fatter inflesh, then all the children which did eate the portion of the Kings meate. It is not the greatnesse and daintinesse of fare, but Gods good blessing that doe nourish and strengthen the body of man, Leu. 26.26. Isa. 3.1. Ha 9.1.6▪ Mic. 6.14. Prod. 13.25 Pauxillum pium satiat-affluentia impium non satiat. Scultet. Dcut. 8.3. God makes bread to be a staffe and stay, to satiate and strengthen the righteous man, when the wicked haue the staffe of bread broken, and the stay taken away; they eate, eate, eate and are not satisfied. The righteous eateth to the satisfying of his soule, but the belly of the wicked shall want; In a word, man liueth not by bread onely, but by euery word of God: Now one word of God, is a word of bles­sing [Page 37]which the wicked haue not. So that as Salomon saith of the labourers sleepe. The sleepe of the labouring man is sweete, Eccles. 5.12 whi­ther he eate little or much, so may I say of the righteous mans meate, it is sweet whe­ther it be little or much; for the blessing of God doth so sweeten and season it; that his very appetite and hunger is a sauourie sauce vnto it.

Thirdly, in that he hath an heart com­fortably to enioy his little. Esay. 3.10. Say ye to the righteous, it shall be well with him; for they shall eate the fruite of their doing; As it is Gods mercy to reward the righteous for well-doing, so it is Gods gracious blessing, that they taste, eate and enioy, euen in this life, a part of their reward; That men may say. Psal. 58.11. Verily there is a reward for the righte­ous, verily there is a God that iudgeth in the earth; And that this is a speciall fauour, hearken what Salomon saith, Behold that which I haue seene, to eate and to drinke, Eccles. 5.18 19. it is good and comely for one, Iustus dirigi tur a deo vt sciat vti di­vitijs non est avarus non est pro­digus, &c. Bellarm. and to enioy the good of all his labours, that he taketh vnder the Sunne all the daies of his life, which God giueth him, for it is his portion; Eue­ry man also to whom God hath giuen ri­ches and wealth, and hath giuen him pow­er to eate thereof, and to take his portion, [Page 38]and to reioyce in his labour, This is the gift of God. When, on the other side, there is an euill seene of him vnder the Sunne, and it is common amongst men; Eccle. 6.1.2 A man to whom God hath giuen riches, wealth, and honour, so that he wanteth nothing for his soule, of all that he desireth; yet God giueth him not power to eate thereof, but a stranger eateth it, This is a vanitie and an euill disease; Horat. Quo mihi fortu­nas si non conceditur vti? Prou. 15.16, 17. & 17.1. Eccles. 4.6. Is not then a little eaten and enioyed, better then abun­dance laide vp and lookt on? I thinke I cannot conclude better then with that of Salomon, Better is a little with the feare of of the Lord; Better is a dinner of hearbes; Better is a drie morsell, Better is a handfull with quietnes, &c. then the abundant super­fluitie of many wicked.

Vse. 1 First, hence floweth comfort and encou­ragement, to all them that haue traced in the way of righteousnes. Let not the righ­teous man forsake his righteousnesse, Ezek. 18. [...]4. or slacke his pace, but rather goe on, since the righteous mans estate is so good, He may say as Iob in another sense; Iob 27.6. My righteous­nesse I hold fast, Reu. 22.11. and I will not let it goe. If God be so good to the righteous, Let him that is righteous be righteous still: Hos. 6.4. Let not thy goodnesse (O Christian professour) be as the morning cloud, or the earely dewe, [Page 39]soone dryed vp and gone away; but as I would haue the sowe the seede of righte­ousnesse in the morning of thy age, Eccle. 11.6. begin betimes; so I would not haue thee with­hold thy hand in the euening, giue in in thy old age; but be faithfull vnto the death; Reu. 2.10. Yea, since God dorh not (in his mercies, graces and blessings) forsake vs when wee are old and gray-headed; Psal. 71.18. let vs not for­sake him in our old age, but let our gray-head be a crowne of glory vnto vs, Prou. 16.31. being found in the way ef righteousnesse. Let vs encrease in all well-doing, Prou. 4.18. that our pathes as the shi­ning light, may shine more and more vnto the perfect day.

Secondly, this may moue all men to bee much affected, yea, 2. Vse. euen rauished with this estate and happy condition, and to be in­duced with all speed to seeke the Kingdom of God, and his righteousnes, Math. 6.33. since all things shall be so comfortably added vnto them: Let vs labour to be partakers of that king­dome, which consist not in meat and drinke, Rom. 14.17 but in righteousnesse: Let this be first sought after of vs, and it will bee the most readie way to thriue in the world: for all things shall be so added, blessed and bettered, as nothing needfull shall be wanting to vs. Psal. 4.6. It is the onely question in the world, Who [Page 40]will shew vs any good? We that are prea­chers, do shew thee, Mic. 6.8. O man, what is good, and what the Lord requireth of thee: nay, we shew thee the good and right way, to encrease and better thy outward estate: It is the Diuels Prouerbe, He that vseth plaine dealing shall die a begger: The plaine and iust way is the sure, safe, and gainfull way: It is a slander to say, It is vaine to serue God, and what profit is it that wee keepe his ordinances? &c. Dauid hath long since confuted that saying, M [...]l. 3.14. Iob 21.15. Psal. 19.11. In keeping Gods righ­teous iudgements there is great reward. If we would trie God in the practice of his will, see if God would not open the windowes of heauen, Mal 3.10. and poure vs out a blessing, that there shall not be roume enough to receiue it: Hos. 2.22. yea, when God hath betrothed vs vnto himselfe in righteousnesse, then he will heare the heauens, and the heauens shall heare the earth; and the earth shall heare the corne, and the wine, and the oyle, and they all shall heare vs.

So long as thou goest on (O vaine man) in the way of wickednesse, thou art an out­law, out of Gods protection; God neede take no care of thee: But when thou tur­nest thy feet to Gods commandements, thou mayst claime the priuiledge of a good [Page 41]subiect, take the benefite of Gods Coue­nant, and promise, wherein God is tyed in little or much, to bestow vpon thee a great blessing: I thinke we may say as Bildad to Iob, If thou beest pure and vpright, Iob 8.6.7. surely now he will awake for thee, and make the habita­tion of thy righteousnesse prosperous, though thy beginning was small, yet thy latter end shal greatly encrease: so it came to passe with him; the Text is euident for it, Iob. 42.12. The Lord blessed the latter end of Iob more then his be­ginning: yea, Verse 10. Deut. 28.1. God gaue him twise as much as he had before: And so it will be with thee, if thou shalt harken diligently vnto the voice of thy God, to obserue and to doe all his Commandements, with sinceritie and vp­rightnesse of heart: Vers. 3, &c. Blessed shalt thou be in the Citie, and blessed shalt thou be in the field: Blessed shall be the fruite of thy body, and the fruit of thy ground, and the fruit of thy cattell, the increase of thy Kine, the flockes of thy sheepe. Blessed shall be thy basket and thy store. And a little after, The Lord shall command the blessing vpon thee in thy store-houses, and in all that thou settest thine hand vnto, &c.

Vse. 3 Thirdly, Iam. 2.6. this sharpely reprooueth the wealthy-wicked, that vsually despise and disdaine the poore righteous man, and count him as the dung, and off-scouring of the [Page 42]world, let them know, that although hee hath but a little, Pro. 12.26. yet, The righteous is more excellent then his neighbour: and againe, Better is the pore that walketh in his vpright­nesse, Pro. 28.6. then he that is peruerse in his wayes, though he be rich. And to say truth, the righteous poore man, is better then the wicked rich; inasmuch as righteousnesse is better then riches: Now righteousnesse ex­cels rithes, in many particulars, especially in these foure:

1 Riches cannot secute vs from Gods wrath, Prou. 11.4. but righteousnesse can. Riches auaile not in the day of wrath, but righteousnesse de­liuereth from death: 1. Pet. 1.18. We are not redeemed with corruptible things, as siluer and gold: but learne what this meaneth, Esa. 1.27. Sion shall be re­deemed with iudgement, and her conuerts with righteousnesse.

2 Riches adorne but the body, but righteousnesse decketh and beautifieth the soule. Luk. 16.19. Act. 12.21. Esa. 61.10. Ezek. 16. He hath clothed me with the garments of saluation; he hath couered me with the robe of righteousnesse, as a bridegroome decketh himselfe with ornaments, and as a Bride ador­neth her selfe with iewels.

3. Riches cannot giue content; Eccl. 4.8. & 5.18. neither the eye, nor the heart can be satisfied with ri­ches: mans spirit, his immortall soule can­not [Page 43]be filled with these terrene and transi­torie things. Wee reade but of one [...]au that said, I haue enough. Gen. 33.9. These trifling toyes cannot satisfie the vnsatiable heart of a na­turall man; Matth. 5.6. but they that hunger and thirst after true righteousnes, shall be satisfied: yea, Ioh. 4.14. he that drinketh of the water that Christ doth giue, shall thirst no more.

4 Riches continue not, they are not permanent and durable; they make them­selues wings and are soone flowne away; Prou. 23.5. but righteousnesse is called euerlasting by the Prophet Daniel, Dan. 9.24. Psal. 82.3. and wee reade of the man that feareth God; his righteousnesse endureth for euer. Well then, thou that despisest Gods poore, God will contemne thee, and set thee at naught, and highly exalt his name and memory. Vers. 6. The righteous shall bee had in euerlasting remembrance: and in ano­ther place, Prou, 10.7. The memory of the iust shall be blessed, but the name of the wicked shall rot.

Vse. 4 Fourthly, to shut vp all in a word, Let vs not enuie the vnhappy flourish of the wicked; as wee are admonished in the en­trance of this Psalme, Verse 1. Prou. 24.1. Psa. [...].1.16. and by Solomon also in his booke of Prouerbes. Habakuk see­meth to repine at their prosperous estate, saying, Their portion is fat, and their meate plenteous: Iob 21.7. Job calleth their estate into que­stion, when he saith, Wherefore doe the wic­ked [Page 44]liue, become old, yea, are mighty in pow­wer? &c. Dauid himselfe stumbled at this rocke of offence; Psal. 73. Hee was offended at this through ignorance, vntill he went into the Sanctuary of God, and was well catechi­zed concerning the point. Then he vnder­stood their end, and would not change his estate with them: Ibidem. For though they prosper in the world, and increase in rickes, yet hee saw that God did set them in slippery places, and cast them downe to destruction.

Therefore, doe we see them aloft vpon the top of Fortunes wheele? Claud. — Iamnon ad culmine rerum, iniu­stos creuisse queror tollū ­tur in altum vt lapsu gra­uiore ruant do they build their nests in the clouds? stay awhile, they will not bee long there; they will come downe as fast as euer they went vp: So saith the Prophet, Man being in honour a­bideth not, he is like the beast that perish: Be not thou afraid when one is made rich, when the glory of his house is encreased, Psal. 49.12. Verse 16. as in the same place, neither stand amazed, when they that worke wickednes are set vp, as ano­ther Prophet speaketh, because, Computatis, Computandis, that is to say, in right recko­ning, thou art aboue tenne thousand times a better man in thy estate; Mal. 3.15. rather pity such as haue no more profit and gaine by that which they possesse; What doth it profit a man to gaine the whole world, and to loose his [Page 45]owne soule; Mat. 16.26. And reioyce in thine owne ad­uantage and profite, in that thou doest not labour in vaine: Light is sowen for the righ­teous, and ioy for the vpright in heart: there­fore, 1. Cor. 15.58 Psal. 97.11. Phil. 1.11. reioyce in the Lord, ye righteous, for if thou beest filled with the fruits of righteousnes, know assuredly that the fruit of Righteousnes shall be vnto thee a Tree of life. Prou. 12.3 [...]