THE three bookes of Solomon are by some compared to the three parts of the Temple; the Prouerbes to the large Court, made for the assembly of all the people, wherein Christ walked, Ioh. 10.23. Ecclesiastes to the holy place where the Priests serued the Lord, Luk. 1.9. and the Canticles to the most holy place, whereinto the High priest onely went once a yeare, Leuit. 16.12. Though this b granted, yet the authority and cre­dit of this booke is no whit disparaged, but may well answer the beautifull gate of the Temple, Acts 3.2. being giuen by diuine inspiration as all other Scriptures, 2. Tim. 3.16. And Solomon wrote not this booke by any priuate motion, but as he was mo­ued by the Spirit of God, 2. Pet. 1.19, 20, 21. And [Page 2]the title Mishle in the Hebrew, much commen deth to vs the excellencie of this booke, coming of Ma­shal, to rule, excell, or speake graue sentences, or dark parables, Ezek 20.49. Memashal Meshalim hu, Doth he not speake parables? and it is as much as Kurieuein, princely to rule, Rom. 6.4. or, authentein, to exercise authenticke authoritie, 1. Tim. 2.12. because these sentences, both in regard of their diuine matter and forme, do far excell other writings of this kind. The Ethicks, O Economickes and Politickes of all Heathen Philosophers, must giue place to these. A great part of these Prouerbes, were copied out by Hezekiahs seruants, Prou. 25.1. A good patterne for religious Courtiers. Now whereas Solomon wrote 3000 parables and 1005 songs, 1. King. 4.32. God in his gracious prouidence hath reserued to the vse and edification of his Church, onely these few ho­ly Prouerbs, with Ecclesiastes and the Canticles, suffering the other bookes of humane wisedome, whereof we reade 1. King. 2.41. to perish, and not willing to clog the Church with many bookes. And therefore many things done by Christ, are omitted, Ioh. 20.30. because otherwise the world would not containe the bookes that should be written, Ioh. 21.25. And as we reade Eccles. 12.12. There is no end of writing bookes; and much reading is a weari­nesse to the flesh.

If you will know the summe and scope of this booke, it is to teach man the holy knowledge of God, diuine dutie and morall precepts of ciuilitie, Prou. 1.1, 2, 3, 4. For pietie doth not ouerthrow the duties of ciuilitie: as we learne from Christ, Luke [Page 3]14.7. both teaching inward humilitie and outward courtesie, in not seeking the highest place at feasts, thereby to preserue our credit.

Now in the perswading to true holinesse and righteousnesse, the holy Ghost vseth these two chiefe motiues: First he sheweth the excellencie of the knowledge and feare of God, in it owne nature. Secondly, the good effect of it, making the godly and righteous truly happie, as in this my text, the righteous.

Zadick, righteousnes is either attributed to God, as he is in himselfe simply iust and infinitely good, Math. 19.17; so in the Angels song, Isay 6.3. he is proclaimed thrice Holy, rather to proue his infinite holinesse, then the trinitie of the persons.

Secondly, righteousnesse is applied to God, be­cause he doth impute vnto vs Christs righteousnes, Rom. 10.3.26. 2. Cor. 5.21. Secondly, Christ our Mediator is called Gods righteous seruant, Isay 53.2. and Zach 9.9. Sions righteous King; and Acts 4.27. Gods righteous Child, the immaculate Lambe of God, 1. Pet. 1.19.

Thirdly, the Angels and soules in heauen are called holy and iust, Math 25.31. Heb. 12.23. But my text speaketh not of these, but of a righteous man in this life excelling his wicked neighbour. And the truly conuerted Christian is called righ­teous: First in regard of Christs righteousnesse im­puted to him, Isay 50.8. He is neere that doth iustifie me: He doth iustifie the wicked, Rom. 3.26. who being iust by faith liueth, Rom. 1.17. Secondly, we are iust in regard of infused graces and renewed [Page 4]obedience. And the word righteousnesse ioyned with holinesse, is strictly taken for the duties of the second Table, Luk. 1.74. Seruing God in holiness and righteousnesse. Sometimes it signifieth both pietie and charitie, yea all the duties of the first and se­cond Table; so Noah is called righteous, Genes. 6.9. Of both these righteousnesses, first, Christs impu­ted, and ours wrought by Gods Spirit and word, faith is an instrument: for, Rom. 1.18. The iust by faith liueth: and Acts 15.9. The Gentiles heart was pu­rified by faith: and Acts 26.18. They are also sancti­fied by faith in Christ. [...]ather commeth of a verbe sometime signifying to abound; so the French hath it, A plus de resie: and the note is, more liberall in gifts; but the clause following ouerthroweth this sence. Sometime it signifieth to remaine, Eccles. 1.13. Mahijthron, What remaineth. Iunius hath it, What profit is there of all the labours. But in my text it sig­nifieth to excell; as Gen. 49.3. iether seeth veiethur gnazi, Excellencie of dignitie and my strength: altoge­ther thou shalt not be excellent. The last word reugth, signifieth a friend, a companion, but here a neigh­bour.

A man iustified by faith, sanctified by Gods Spi­rit, is more excellent then his wicked neighbour. You shall haue the sence of the other clause here­after.

My text containeth in it two propositions: first, The righteous man is more excellent then his wic­ked neighbour. The second: The prosperous way of the wicked, maketh him to erre both in iudge­ment and in course of life. The first proposition [Page 5]teacheth, Doctr. that An holy and religious man truly fea­ring God, by the sentence of God and iudgement of the Church is more excellent then his irreligious neighbour, though neuer so great in the eye of the world. More briefly these two Doctrines:

• First, The godly man is truly honorable.
• Secondly, The wicked man is truly base.

That this may not seeme like some of Tullies pa­radoxes, affirming, that the wise man is only free, & the wise man is onely rich; let vs first heare what God saith to the commendation of the righteous, what in the second place he speaketh to the disgrace of wicked men: and note here with me, that here is the figure Meiosis lesse spoken then is meant. For the Scripture here intendeth, that the child of God is truly honorable, and the childe of the diuell truly base; like to that phrase, Eccles. 13. Wisedome excelleth, folly, as light excelleth darknesse. Light is good, darknesse naught; so wicked men are base, godly men are honorable. In Isay 4.5. the Lord promiseth a couering defence to all the glorie, that is, emphatically, to all the glorious people of God. Honorable things are spoken of thee, thou Citie of God, Psa. 87.3. The beleeuers & true worshippers of God are called Gods secret ones, Psal. 83.3. Gods people are termed Se gullah, Gods choise and chiefe treasure, Exo. 19.5. and Laos periousios, A peculiar people, Tit. 2.14. The Bereans gladly entertaining the Gospel, are sty­led Eugenesteroi, more honorable then others that did not so readily receiue the word, Acts 17.2. There are threescore Queenes and fourescore concubines, and virgins without number. My Doue, my vndefiled is [Page 6]but one, the onely one of her mother, she is the choise one of her that bare her: the daughters saw her and blessed her, yea the Queenes and concubines praised her, Cant. 6.8. Now this that is spoken of the whole Church and Spouse of Christ, must be vnderstood of the glorious estate of euery holy beleeuer, who excel­leth in vertue, and is a true Saint here on earth, Psal. 16.2. And for this cause glorification signifieth both present holinesse and future glorie, Rom. 8.39. This causeth the Spirit of God to preferre a poore childe walking in vprightnesse, before an old vnwise King, Eccles. 4.13. But when he that ruleth ouer men is iust, and ruleth in the feare of God, as Dauid did, 2. Sam. 23.3. then he is in honour another Solomon, 1. King. 3.13. who had not his peere for true honour all his dayes, of whose royaltie Christ speaketh, Mat. 6.33. When a King reigneth in righteousnesse, and Princes rule in iudgement, Isay 32.1. when the King is the son of Nobles, and Princes eate in due time, for strength and not for drunkennesse, Eccles. 10.17. then the land is not onely blessed, but these great men may truly be styled as Abraham was by the Hittite, mightie Princes, yea the Princes of God, after the Scripture phrase, Gen. 23.6. Now the great Magor, the great Turk, the Cham of Tartarie, with the rich Chinaes, liuing in Heathenisme, disgracefully thinking and speaking of our truly noble Christian Princes, vn­der the name of pettie Princes of Christendome, are like Nabal, who according to his name was a foolish base creature, and yet could speake basely of Dauid, Who is the sonne of Ishai? 1. Sam. 25.10. The vassals also of Antichrist can write and speake [Page 7]disgracefully of Gods annointed ones who haue shaken off the Popes yoke; like Shimei, who to our Dauids, are but dead dogs, 2. Sam. 16.7, 8, 9. As righ­teous Lot was more worthy then all Sodom, 2. Pet. 3.7. as Lazarus his estate was better then rich Di­ues, Luk. 16.22, 23. yea Iohn Baptist in prison more happie then incestuous Herod, Mark. 6.20. so still are Gods children more honorable then the diuels. To conclude therefore the first kinde of proofe, drawne from the consent of the Scripture, and to hasten to variable arguments drawne out of the Scripture, let all men know, that the true know­ledge and feare of God bringeth credit and honor to all states and conditions; it aduanceth the credit and esteeme of poore men, and to honorable men by birth and calling; it is like a diamond in a ring, making them that were gold before, to become the most fine gold, yea Michtam the purest gold of O­phir.

The first argument is drawne from the God of the righteous; Reason. 1 and according to the triplicitie of the persons, it is threefold; God the Father of our Lord Iesus Christ by nature, is euery iust mans fa­ther by grace and adoption; so in this respect our pedegree is from heauen, and therefore very ho­norable. Christ teacheth all true Christians, Math. 6.9. to pray thus, Our Father which art in heauen. All beleeuers haue this prerogatiue to be called the sonnes of God, which are not borne of blood, nor of the will of the flesh, nor of the will of man, but of God, Ioh. 1.12. Christ saith, Ioh 20.17. I go to my Father and your Father. We haue the Spirit of adoption, cry­ing, [Page 8]Abba, Father, Rom. 8.15. We are predestinated to the adoption of children, Ephes. 1.5. God is the fa­ther of our spirits, Heb. 12.9. He is our heauenly Fa­ther, able and willing to giue vs all things in Christs name, Luke 11.13. We are commanded so to doe, and haue a promise to be heard, Ioh. 16.23. 1. Ioh. 5.14.

The second argument is drawne from Christ our elder brother, Reason. 2 who maketh all his yonger bre­thren honorable; as the yongest brethren in Ger­manie, for the most part enioy the titles of the el­der, the Electorships excepted; and the yonger bre­thren with vs beare the same coate-armour, some little difference, by the rules of Heraldry excepted, in regard of their senioritie and minoritie. Christ maketh vs Kings and Priests to his Father, Reuel. 1.6. The sanctifier and the sanctified are all of one; for which cause he is not ashamed to call vs Brethren, Heb. 2.11. Who is the first borne amongst many brethren, Rom. 8.29.

For the further clearing of this point, let vs first see what Christ is in himselfe. Secondly, what he is to vs. And thirdly, what he hath done to make vs honorable.

1. Christ in regard of his owne naure, is Wonder­full, Counseller, the mightie God, the Father of eter­nitie, Isay 9.6. though at the time of his manifesta­tion he saith, Psal. 2.7. This day haue I begotten thee; yet after an vnspeakable manner he was begotten from eternitie, Pro. 8.22. Ganin, He hath possessed me in the beginning of his dayes, before his workes of olde. In the beginning was the Word, and this Word was with [Page 9]God, and that Word was God, Ioh. 1.1, 2. which the Greeke Poet Nonnus, Iohns expositor, renders thus, en arreto logos arche, In the beginning, which by words cannot be expressed; therefore without rob­bery he was the Fathers equall, Philip. 2.6. yea his fellow, Zach. 13.7. God euer all, to be blessed for euer, Rom. 9.5. Secondly, in regard of his humane na­ture he is most pure, holy, the immaculate Lambe of God, 1. Pet. 1.19. conceiued in the wombe of the virgin Marie by the holy Ghost, Luke 1.35. he ful­filled the whole law, the will of his Father to the vtmost, Psal. 40.7, 8. he became obedient to the death of the crosse, Phil. 2.18. so he became the Lord our righ­teousnesse, Ier. 23.6. our wisedome, righteousnesse, re­demption sanctification, 1. Cor. 1.30. This ( Word (I say) became flesh, and Eskenosen, dwelt in our nature, as in a tabernacle, Ioh. 1.14. Great is the mysterie of godlinesse, God manifested in the flesh, iustified in the spirit, seene of Angels, preached to the Gentiles, belee­ued on in the world, and receiued vp into glorie, 1. Tim. 3.16. At his Name euery knee in heauen and earth, and vnder the earth doth bow, Phil. 2.10. He is set at Gods right hand in heauenly places, farre aboue all principali­ties and powers, and might & dominion, and euery name that is named, not onely in this world, but that which is to come, Ephes. 1.20, 21. Now secondly let vs con­sider what he is to the Church in regard of his of­fices, God hath put all things vnder his feete, and gaue him to be head ouer all things to the Church, which is his bodie, the fulnesse of him that filleth all in all, Ep. 1.22.23. He is the head of the body the Church, who is the be­ginning, the first borne from the dead, that in all things [Page 10]he might haue the preheminence, Coloss. 1.18. Sit on my right hand (saith the Father to him) Psal. 110.1. till I make thine enemies thy footstoole. And so as King and Prophet he sendeth the rod of his power out of Sion, whereby he mildly ruleth the willing people of good deuotions, Psal. 110.2, 3. And as with a mace of iron breaketh the rebels in peeces as potters vessels, Psal. 2.9. And in the 4. verse of the CX. psalme, by an oath he is made a Priest for euer after the order of Melchizedek. Heb. 7.1, 2. Christ is the Priest of our profession, more excellent then Moses: he built the house, Moses was but a seruant of the house, Heb. 3.1, 2, 3. The Legall priests were sinfull, offered sacri­fices for themselues, and died; he holy and pure, and blamelesse, liueth for euer, Heb. 7.23, 24, 26, 27. There many sacrifices could not take away sinnes, but Christs one oblation did, Heb. 9.13, 24, 26. once for all, Heb. 10.10. As our Priest also he appeareth for vs in heauen, Heb. 9.24. and maketh intercession for vs, Rom. 8.34.

Thirdly, in the execution of these offices, what hath he done for vs: first, as our Prophet he teach­eth vs his Fathers will, and giues vs holy Sacra­ments. Peter (Acts 3.22.) telleth the Iewes out of Deut. 18.15. A Prophet shall the Lord your God raise vnto you, out of your brethren, like vnto me, him shall you heare in all things. God lastly spake to vs by his Son, Heb. 1.2. who taught Noah and all the other Pro­phets, 1. Pet. 3.19. of whom the Father saith, This is my beloued Sonne, heare him, Math. 17.5. Secondly, this righteous King of Sion, Zach. 9.9. doth sit as King on mount Sion, psal. 2.6. Hee our King de­stroyed [Page 11]all our enemies, sinne, Rom. 8.3. the law, Gal. 4.5. the diuell, Heb. 2.15. Col. 2.15. death, Hos. 13.14. 1. Cor. 15.53. so deliuereth vs from the hands of all our enemies, Luk. 1.71. Thus he shall beate downe all our enemies, 1. Cor. 15.25, 26, 27. destroying the last enemie, Death, shall giue vp the kingdome to God the Father, bring all his subiects to him, shall cease to reigne then as Mediator, but shall retaine the glorie of the kingdome for euer, as the Angell telleth Marie, Of his kingdome shall be none end, Luke 1.33. As our Priest he died for our sinnes, and rose a­gaine for our iustification, Rom. 4.25. by his blood he hath redeemed vs, Eph. 1.7. Col. 1.14.20. his blood hath washed vs from all our sinnes, Reu. 1.5. Thus Christ becomes to vs our redeeming kinsman, Iob 19.25. and our righteousnesse, 1. Cor. 1.30. especially when he performes to vs the second part of his priesthood, by being our Intercessor and Aduo­cate, stil making intercession for vs at the right hand of his Father, Rom. 8.34. and appearing for vs in heauen, Heb. 9.24. Thus in the dayes of his flesh he offered vp prayers for vs, Heb. 5.7. Ioh. 17.9. From his hand much incense mixed with the pray­ers of the Saints is offered to God, Reuel. 8.3. He therefore that hath this Christ, hath life, 1. Ioh 5.12. On him that beleeueth not, his wrath abideth, Ioh. 3.36. Our life is with God in Christ; when Christ our glorie shall appeare, then shall we appeare with him in glorie, Col. 3.3, 4. By him we are heires of heauen, Rom. 8.17. and are made meet to be inheriters with the Saints in glorie, Col. 1.12. so that we may say with the Church in the Canticles, 5. chap. 16. verse, [Page 12] This is my beloued, and this is my friend, O ye daughters of Ierusalem, that hath redeemed vs vnto God by his bloud, out of euery kingdome, tongue, people and nation; and hath made vs Kings and Priests to our God, and we shall reigne on the earth, Reuel. 5.9, 10.

Come we now to the third argument, Reason. 3 drawne from the holy Ghost sanctifying vs and adorning vs with all sauing graces. True noble men haue al­wayes true noble spirits, by which they are discer­ned from the base spirited vulgars: so the holy people of God haue Gods Spirit giuen to them, Luk. 11.13. Because they are children, God sendeth his Spirit to them, Galat. 4.6. the same Spirit that raised Christ from death, Rom. 8.2. If any one hath not the Spirit of Christ, he is none of his, Rom. 8.9. Hence it is that Christ dwelleth in our hearts by faith, Ephes. 3.17. and after our effectuall calling, Christ is in vs, except we be reprobates, 2. Cor. 13.5. The works and effects of the holy Ghost in vs are foure. This holy Spirit first sanctifieth and regenerateth vs, being borne againe of water and of the Spirit, Ioh. 5.7. and borne from aboue. The word of truth, Iam. 1.18. and the immortall seed of the word is the instrument hereof, 1. Pet. 1.23. by which we are made cleane, Ioh. 15.3. The Lord doth wash away the filth of the daughters of Ierusalem, by the spirit of iudgement, and by the spirit of burning, Isay 4.4. by afflictions opening the eare, Iob 33.16. and by fire purging the sonnes of Leui, Mal. 3.3. This free Spirit affranchiseth them and sets them at libertie, Psalme 51.12. from the bondage of sinne, 2. Cor. 3.17. By this Spirit they crucifie the flesh with the affections and [Page 13]lusts; in this Spirit they liue, and in this Spirit they walke, Gal. 5.24, 25.

Secondly, this Spirit beareth witnesse to our spirits that we are the sonnes of God, Rom. 8.16. The Lord doth seale vs and giue vs the earnest of this Spirit, 2. Cor. 1.22. by this Spirit of promise, the earnest of our inheritance he sealeth vs, till we fully enioy the same, Ephes. 1.13, 14. and by this Spirit that dwelleth in vs, we know that God abideth in vs, 1. Ioh. 3.24.

Thirdly, the elect after their calling can boldly go to the throne of grace, there finding grace and obtaining mercie in the time of need, Heb. 4.16. yea by faith in Christ haue boldnesse and accesse with confidence, Ephes. 3.12. Gods children recei­uing the Spirit of Adoption, crie, Abba, Father, Rom. 8.15. For this end God sendeth them the Spi­rit of his Sonne, that they may call God, Father, Ga­lat. 4.6. Gods Spirit helping our infirmities; teach­ing vs to pray, Rom. 8.26. The Lord powres on his Ierusalem, the Spirit of grace and supplication, prayers for the forgiuenesse of sinne, Zac 12.10.

Lastly, this Spirit comforteth his in all distresses, when our spirits faile, God doth quicken vs by his good Spirit, Psal. 143.7. He will not haue our spirits faile before him, Isay 57.16. Therefore Gods Spirit is called the Comforter, Ioh. 14.16. and 15.26. and 16.7.

The fourth reason is drawne from two honora­ble titles which are bestowed on the faithfull, Reason. 4 namely, 1. Gods Church; 2. Christs Spouse. These holy men and women are called Mount Sion, the Ci­tie [Page 14]of the liuing God, Heb 12.22. Segullah, Gods choise treasure, Exod. 19.5. A peculiar people, Tit. 2.14. The visible congregations, for the elects sake are called the assembly of Saints, 1. Cor. 14.33. And God is called the King of Saints, Reu. 15.3. These taber­nacles are beautifull, Psal. 84.1. How goodly are thy tents, O Iacob, and thy tabernacles, O Israel, Num. 24.5. The Church is faire as the Moone, cleare as the Sun, terrible as an armie with banners, Cant. 6.9, 12. My heart did set me on the chariots of my noble peo­ple, Ammi nadis, of whom I thinke nobly, people of good deuotions and noble resolutions, Psalme 110.3. They are renewed in the spirit of their minds, and haue put on the new man, which is created in knowledge, holinesse and righteousnes, Ephes. 4.23, 24. Col. 3.10.

The second honorable title is, that the Church is called the Spouse of Christ; At the Kings hand standeth the Queene in a garment of Ophir, Psal. 45.9. She is all glorious within, verse 13. The bridegroom Christ in the fourth of the Canticles displayeth at large the honour and beautie of the Church; and in Cant. 6.8, 9. affirmeth, that all the Queenes, con­cubines and damosels did praise her, being the only vndefiled of her mother. Salomons mother sitteth at his right hand, 1. King. 2.19. so doth Christs Church, being clothed with the Sunne of righte­ousnesse, the light of the Moone at her feete, and a crowne of twelue starres at her head, Reuelat. 12.1. Mal. 4.2. In this world Christ calleth her Chephsi­bah, My delight is in her, Isay 62.4. Here she is Ladie Sarah with her bond-woman Hagar attending on [Page 15]her, Gal. 4.22. Gen. 2.19. How honorable shall she be in heauen, when she shall be presented to God without spot or wrinkle, Ephes. 5.27.

The fift argument is thus framed: Noble-men haue vsually great inheritances, Reason. 5 large possessions, rich offices, or liue on the bountie of their noble friends and allies. The faithfull in this respect sing with Dauid, The Lord is the portion of mine inheri­tance and of my cup, thou shalt maintaine my lot; the lines are fallen to me in pleasant places, yea I haue a goodly heritage, Psal. 16.5, 6. By Christ we are in­terested in an inheritance incorruptible and vndefi­led, that fadeth not away, but is reserued for vs in heauen, 1. Pet. 1.4. This better then the blessings of Iudahs wine, Asers fatnesse, or Ephraims dewes, Gen. 49. [...], [...]0, 25. Whether things present, or things to come, all are ours in Christ, 1. Cor. 3.22, 23. by him we are ioynt heires, Rom 17. by him we attaine to an inheritance with the Saints in life, Coloss. 1.2.

The sixt reason prouing the exccellent state of Gods children, Reason. 6 is drawn from the honorable guard and retinue waiting on them. First, God himselfe keepeth his Israel, and neither slumbreth nor slee peth, Psal. 121.4. The Name of the Lord is a strong tower, the righteous runneth vnto it, and are safe, Pro. 18.10. As the mountaines compasse Israel, so the Lord is round about his people for euer, Psal. 125.2. God is in the midst of the Church, therefore it shal not fall, Psal. 46.5. Behold, the eyes of the Lord are vpon them that feare him, and such as trust in his mercie, to deliuer their soules from death, and keepe them aliue in [Page 16]famine, Psal. 33.18, 19. yea his eares are open to their crie, and so he deliuereth them out of many affli­ctions, Psal. 34.15, 19. He deliuereth his out of sixe troubles, and the seuenth shall not hurt them, Iob 5.19. He is a wall of fire about his; and he that tou­cheth them, toucheth the apple of his eye, Zac. 3.5. Notable is Ierusalems deliuerance from Zenache­ribs rage, 2. King. 19.34. and notable was Constanti­noples deliuerance from the barbarous Gohists A­rian Gaynes in Chrysostomes time, as the Church story telleth vs: also by our like miraculous deliuerance from the gun-powder treason, it appeareth that he that dwelleth in the secret place of the Highest, abideth vnder the shadow of the Almightie, Psal. 91.1. God the Father especially committeth the safe keeping of his Church to our Captaine Christ Iesus, Ios. 5.14. Thus Christ looked out of the pillar of fire, and troubled the Egyptian hoast, Exod. 14.24. This An­gell of Gods presence, Isay 63.9. of the Couenant, Mal. 3.1. conducted Israel through the wildernesse into Canaan, Exod. 33.1, 2. This our Michael and great Prince shall stand vp for his people, either in Antiochus his time, as Iunius, or in Antichrist and the Turks time, as Graserius and others thinke, Dan. 12.1. He alwayes walkes in the midst of the golden candlesticks, Reu. 2.1. Christs vineyard, which is his owne, is euer before him, Cant. 8.12. He watereth it euery moment, and keepeth it day and night, Isay 27.2, 3.

Next to Christ consider the Angels vnder God and Christ, our protectors: The Angell of the Lord incampeth round about them that feare him, and deli­uereth [Page 17]them, Psal. 34.7. He giues his Angels charge to carrie vs in their hands, in all our wayes, Psal. 91.11. Our Angels do alwayes behold the face of our heauenly Father, at his becke to come to our suc­cour, Mat. 18.10. All these are ministring spirits, sent forth to minister to them that shall be heires of sal­uation, Heb. 1.14. Not now visibly appearing to teach, as before Christs time; nor visibly to assist vs, as when they met Iacob, Gen. 32.1, 2. to encourage him against his brother Esaw; for which their ser­uice, the place was rightly called Mahanaim, camps, that the Archangell Christ for a time taking vp the bodie of a man, wrestled with Iacob, Genes. 32.24. when the place was called Peniel, the face of the strong God. These Angels seeing our conuersion, do reioyce, Luk. 15.10. wondring at the manifold wisedome of God, Eph. 3.10. do with bended knee prie into the mysterie of the Gospel, 1. Pet. 1.12. As they comforted Christ after his temptations; and an Angell did strengthen Christ in his agonie, Luk. 22.43. so Angels may assist vs in our corporall and spirituall combats, Ephes. 6.12. Solomons night­guard of threescore the most valiant men in Israel, not like these, Cant. 3.7. One prayer of Christ drew more then twelue Legions of these heauenly soul­diers presently at once, euery Legion did amount to about 7000. of horse and foote, Math. 26.53. When one Angell could destroy in one night one hundred, foure score and fiue thousand, 2. King. 19.35. When Elisha had prayed, his man could see mountains full of horses and chariots of fire, 2. Kin. 6.17. Lastly, God giueth to his Church, children, [Page 18]Princes in all lands, Psal. 45.16. who by their lawes and swords defend the Church, and therefore are called nursing fathers, Isay 49.23. who by Gods ap­pointment are a terror to the wicked, not to the godly, Rom. 13.3. Though sometimes Nimrod be a mightie hunter before the Lord, Gen. 10.9. and some by the spoile of nations, get them wealth and honour, Isay 10.7. Foure great beasts, Dan. 7.3, 4. out of the last beast arose the double furious beast Antichrist, rising from the salt Clergie to his spiri­tuall power, and earthly temporaltie to his tempo­rall estate, Reu. 13.1.13. This was onely to punish the sinnes of the Church. The end of true magistra­cie from God is, that the Church vnder them may leade a quiet and peaceable life, in all godlinesse and honestie, 1. Tim. 2.2.

The seuenth argument to proue the godlies dig­nitie, Reason. 7 is drawne from their honorable seruices done for God and his people; the noble conquests they get, where their renowned trophees are erected, and doe ride in triumph in the tongues of good men. Thus the remnant of Iacob, in the middest of many people, become as the dewes from the Lord, as the rain on the grasse, Mica 5.7. These men sometime sub­due kingdomes, waxe valiant in fight, and turne to flight the armies of the alients, Heb. 11.33, 34. Thus Abraham with his trained or catechized soul­diers, destroyed foure Kings, and deliuered Lot, Ge­nes. 14.14. Thus Iosua discomfiteth Amalek with the edge of the sword, Ios. 17.9. What shall I speake of Barak and Debora, of Zebulum and Nepthalim, that ieoparded their liues in the high places of the [Page 19]field, Iudg. 5.18. What shall I speake of Gedeon de­stroying the Kings of Midian, Iudg. 7. and 8. of Sampson, Iudg. 14.15.16. of Dauid, 2. Sam. 8. Ieho­saphat, 2. Chron. 20.24. What shall we say of the poore wise man which by his wisedome deliuereth a city, Eccles. 9.15. What shall wee say of Constantine Christs Generall in the Churches warre, who de­stroyed Dioclesian, Maximianus, Maxentius and Li­cinnius, making them by his sword to flie from the feare of the Lambe, Reuel. 6.15.16. whom Bright­man supposeth to be that child (Reuel. 12.5.) who did bind the Dragonish pagan Emperours, Reuel. 20.1, 2. What shall I say of Theodosius who slue the two tyrants Maximius and Eugenius, who had be­fore killed Valentinians two sonnes, to whom the Poet Claudian singeth, O nimium dilecte Deo, Oh greatly beloued of God, whom the winds did serue in his warres. Let Belizarius, Virig [...]s, Zisca the Bo­hemian scourge of the Pope, Iohannes Huniades, Scanderbeg be remembred; our martiall Elizabeth the hammer of the Pope and Papists; and ancient Effleda Merciorum Domina, the whipper of the Hea­thenish Danes. Sed omnes non possumus esse Scipiones aut Maximi, All cannot be Scipioes or Maximesses, but yet they can by prayer with Moses preuaile a­gainst Amalek, Exod. 17.12. and with the same Mo­ses stand in the gap, to turne away wrath from Is­rael, psal. 106.23. The good man in a generall cor­ruption of manners, maketh vp the hedge by his prayers, Ezek. 22.30. Also this righteous mans lips by wholesome exhortations feeds many, Pro. 13.21. For this cause Elisha calleth Elias, The charets and [Page 20]horsmen of Israel, 2. Ki. 2.13. and King Ioash weeping on Elishas face a dying, calleth him his Father, calling him also the charets and horsemen of Israel, 2. Kin. 13.14. These men fight against the diuell & the world, Ephes. 6.12, 13. by faith obtaine victorie, 1. Ioh. 5.3. they by Christ conquer Satan, Ioh. 16.23. treading him vnder their feete, Rom. 16.20. by whom they are more then conquerours, Rom. 8.38. These no­ble Christians do crucifie the flesh with the affections and lusts, Gal. 5.24. And thus they get a good re­port, God and the Church witnessing their works, Heb. 11.4, 5. as it is spoken of Abel and Enoch. Thus their good name is better then ointment, Eccles 7.1. Thus Christs Name is like an ointment powred out, Cant. 1.3. Christ and his Churches name shall be remembred for euer, Psal. 45.17. Pilates wife calleth Christ that righteous man, Math. 27.19. and Herod himselfe reuerenced Iohn for his holinesse and righ­teousnesse, Mark 6.20. These noble generous spirits manage noble exploits: Dauid hath slaine his thou­sands, 1. Sam. 20.17. Many daughters haue done well, thou excellest them all, Pro. 31.29.

The eight reason is drawne from those especiall graces which are onely proper to the elect. Reason. 8 First, they onely truly know God, and whom he hath sent, Christ, Ioh. 17.3. They haue iustifying faith, Tit. 1.1. which is more precious then gold, 1. Pet. 1.17. They haue hope that maketh not ashamed, Rom. 5.3. by which they are saued, Rom. 8.25. by which they sit in heauen, Ephes. 2.6. being an anker-hold of the soule, firme and stedfast, by which they enter within the vaile, Heb. 6.9. They haue loue, both [Page 21]towards God begetting, and his children begotten of him, 1. Ioh. 5.1. by which they know they are translated from death to life, 1. Ioh. 3.14. They haue peace of conscience, being iustified by faith, Rom. 5.1. which Christ giueth to his onely, Ioh. 14.27. which peace passeth all vnderstanding, Phil. 4.7. A white stone, that none knoweth but he that hath it, Reu. 2.17. They haue ioy most glorious and vnspeaka­ble, 1. Pet. 1.8. They are escaped from the corrup­tion that is in the world through lusts, and are par­takers of the diuine nature, 2. Pet. 1.4. are sanctified wholy in spirit, soule and bodie, 1. Thess. 5.23. They are clothed with humilitie and patience, 1. Pet. 3.6. Iam. 5.8. Lastly, they haue the Spirit of grace and deprecation, Zac. 12.10.

The ninth reason is, that God blesseth to them euery estate of life, and death it selfe. Reason. 9 All things work together for good to them that loue God, Rom. 8.28. A little that the righteous hath, is better then great pos­sessions of the wicked, Psal. 37.16. Prou. 16.8. Prospe­ritie is blest vnto them: Riches increasing, their hearts are not set on them, Psal. 62.10. By grace a brother in high degree can be humble, Iam. 1.9. Wisedome with an inheritance together, maketh him excellent, Ec­cles. 7.11. Solomons wisedome remained with him in prosperitie, Eccles. 2.9. The aduersitie of the righteous is blessed to him, who after the endu­ring of tentations, receiueth a crowne of glory, Iam. 2.12. Their sufferings are blessed, Mat. 5.10. Blessed are the persecuted for righteousnesse sake, for theirs is the kingdome of heauen. Thus Gods children made partakers of Christs sufferings, reioyce, 1. Pet. 4.13. [Page 22] For light and momentanie afflictions, they reape an ex­cellent and eternall weight of glorie, 2. Cor. 4.17. They are not worthy the glory that shall be reuealed, Rom. 8.18. Yea the death of the Saints is precious in Gods sight, Psal. 116.15. To them Death is destroyed, Hos. 13.14. and the sting of death taken away, 1. Cor. 15.55, 56. Blessed are these dead that die in the Lord, for hence­forth, so saith the Spirit, they rest from their labours, and their works follow them, Reu. 14.13.

The last argument proueth the posteritie of the righteous to be blesseed, Reason. 10 when the Lord becometh the God of our seed also, Gen. 17.7. The seed of the righteous seldome or neuer beg their bread, Psal. 37.26. For Dauids sake Solomons posteritie are bles­sed, 1. King. 11.35. Psal. 112.2.

First, this serueth to teach the righteous man thankfully to acknowledge his happie state here, Vse 1 but especially in the life to come. Blessed is the man that walketh not in the counsell of the vngodly, nor standeth in the way of sinners, and hath not sat in the seate of the scornfull, Psal. 1.1. Blessed are all that feare the Lord, Psal. 112.1. Blessed are the vndefiled in the way, and walke in the law of the Lord, Psal. 119.1. What though mad men esteeme thy life folly, and thy end ignominious, when thou art reckoned a­mongst the sonnes of God, and thy lot is among his Saints. What though the sonnes of base men make thee their song, Iob 30.8, 9. yea count thee the of-scouring of the world, 1. Corin. 4.13. was not Christ so esteemed amongst the wicked? Mar. 15.28. Let it suffice thee that thou with Christ, through Christ art glorious in the eyes of God, Isay 49.5. [Page 23]What though thou art an abhomination to the wicked? so let him be to thee, Pro. 29.27.

Secondly, Vse 2 seeing all men naturally desire happi­nesse and honour, though they misse in the meanes of obtaining it; let all that follow after righteous­nesse hearken vnto me, and that seeke the Lord, Isay 51.1. Come ye children, hearken vnto me, I will teach you the feare of the Lord, psal. 34.11. And which is the true way to honour and happinesse the Lord himselfe to man sheweth what is good, Mica 6.8. If by patient continuing in well doing, thou shalt seeke for glorie, and honour and immortalitie, thou shalt find eternall life, Rom. 2.7. Let him that is righ­teous, be righteous still, Reu. 22.11. The path of the righ­teous is like the shining light, that shineth more and more to the perfect day, prou. 4.18. Canst thou abase thy selfe for thy God, be still more humble, he will aduance thee, and thou shalt be had in honour in the eyes of Gods seruants, 2. Sam. 6.22. For those that honour God, he will honour; and they that despise God, shall be like esteemed, 1. Sam. 2.30. Consider the ex­amples of Haman and Mordecay; Thus shall it he done to the man whom the King delighteth to honour, Hest. 6.9.

Eccles. 7.16. Be not ouer righteous, Obiect. 7.16. neither make thy selfe ouer wise; why shouldst thou destroy thy selfe? He that refraineth from euill, maketh himslfe a prey, Isay 59.15. If thou be too zealous, thy friends will think thee mad, Mark 3.21.

I answer, Answ. that some thinke that rash and rigo­rous iudgement is here condemned, as Mat. 7.1. Iudge not, and ye shall not be iudged; and Iam. 3.1. Be [Page 24]not many maisters. Others thinke, that men are not to stand too stiffe to the maintenance of their owne right, as Nabaoth did to the losse of his life, 1. King. 21.13. It may be thought he did well in denying the sale of the inheritance of his fathers, when by Gods law the land was not to be alienated from the proper Tribes and owners till Christs coming, as may appeare in the case of Zelophehads daugh­ters, Numb. 27.1. and in the case of raising seed to the deceased brother without issue, Deut. 25.5. Ruth 4.4. They all held their land of God in Capite, and could not sell it for euer, but till the yeare of Iubi­le, Deut. 15.7, 8. Leu. 25.23, 24. od was their Lord Paramount. Thirdly, some interprete it thus: Be not pharisaically and hypocritically righteous be­fore men, when God knoweth your hearts that they are abhominable, Luke 16.15. But I think it is ta­ken for superstitious righteousnesse, a sinne on the right hand, when men go beyond the commande­ment of God, keeping mens traditions, Mat. 15.3. Mar. 7.3. Col. 2.22.23. To Gods law nothing must be added nor taken away, Deut. 4.2. That we may be truly righteous, let vs consider these motiues.

First, if we be holy and righteous, we are like our heauenly Father, 1. Pet. 1.16. We are secondly like vnto Christ, Acts 4.27. Acts 3.4. he was iust and holy. Thirdly, if we be holy, the Spirit of glorie and God resteth on vs, 1. Pet. 4.16. his sanctifying Spi­rit reigneth in vs, Rom. 8.9. Fourthly, if we be holy and iust, we are the redeemed of the Lord, Luk. 1.75 Gal. 1.4. Fiftly, if not holy, not enter into Gods kingdome, Heb. 12.14. Reuel. 21.27. Sixthly, if [Page 25]holy and righteous, we shall be blessed in our out­ward estate. The wicked are ouerthrowne, are not, but the house of the righteous shall stand, Prou. 12.7. The righteous may fall seuen times a day, and be raised vp againe, but the wicked fall into mischiefe, Prou. 24.16. When the righteous fall, the Lord putteth vnder his hand, psal. 37.24. as the standers by are wont to do, to saue a great mans sonne from a fall in wrest­ling.

Outward things happen alike, to him that sweareth, Obiect. and to him that feareth an oath, Eccles, 9.12.

Go thou into Gods sanctuarie, Answ. and thou shalt see how the wicked in the best of their prosperitie stand in slippery places, and passe away as a dreame, psal. 73.18.20. They flourish as a greene bay tree, and are soone cut downe. Marke the end of the iust and vniust, psal. 37.35, 37, 38. The wicked flourish­ing as grasse, are soone cut downe, psal. 92.7. they iumpe fearfully into the graue, Iob 21.13. Lastly, consider that the righteous shall shine as the Sunne in the kingdome of their Father, Mat. 13.43.

Secondly, consider we the meanes of stirring vs vp to godlinesse. First, looke on the holinesse and righteousnesse of God, which made the Angels to sing, Holy, holy, holy is the Lord, Isay 6.3. the earth is full of his glorie. Blessed be the glorie of the Lord from his place, Ezek. 3.12. He hath no pleasure in wickednes, he hateth all the workers of iniquitie, psal. 5.4, 5. His eyes are purer then to behold iniquitie without displea­sure, Hab. 1.13. Secondly, obserue the puritie and perfection of Gods law, it is perfect and giueth light to the simple, psal. 19.7. it is a lampe to our feete, and [Page 26]a light to our paths, psal. 119.105. Ye are cleane (saith Christ, Ioh. 15.3.) by my word. Thirdly, propound to thy selfe the example of good men, Heb. 11. from verse 2. to the end. Take, my brethren, the Prophets for examples. Behold the patience of Iob, Iam. 5.10.11. Look on Dauids zeale, psal. 132.12. Let women looke on old holy Matrons, who trusted in God; looke on Sarah, calling her Husband Lord, whose daughters ye are, 1. Pet. 3.5, 6.

Thirdly, remoue the impediments that cleaue to thy corrupt nature, and presse thee downe, Heb. 12.1. First, suspect that traitor in thine owne bosom: The heart of man is deceitfull aboue measure, and despe­ratly wicked, Ier. 17.10. Beware of an euill heart of vn­beliefe, lest your heart be hardned by the deceitfulnesse of sinne, Heb. 3.13. Secondly, beware of Satans temptations, being subtil ginnes and craftie deuices, 2. Cor. 2.11. and in Ephes. 6.11. cunning tricks, and the fiery darts of the wicked one, Ephes. 6.16. which are sudden iniections to blasphemie or desperation.

In the second place, the first outward impedi­ment is the world, wholy lying in sinne, 1. Ioh. 5.19. In the world we may find the lusts of the flesh, the lust of the eyes, and the pride of life, 1. Ioh. 2.16. The second outward let, is the prosperitie of the wicked, and the often afflictions of Gods children. This trouble (Iob 21.7) offended Dauid, Psal. 73.2, 3. Ier. 12.1, 2. Hab. 1.12, 13. Hence the Atheist collect­eth that it is in vayne to serue God, seeing proud men and contemners of God advanced; against which temptation the godly conferre together, and are strengthned by God. A booke is written of [Page 27]them that feare him and feare him not. &c. Mal. 3.15.16.17. The wicked shall be burnt as in an Ouen, when the Sunne of Righteounesse shall arise on the godly. Mal. 41.2.

Fourthly, what be the signes that we are truely righteous; first in our selues the Spirit of Adopti­on, calling God Father, Rom. 8.15.16. His spirit cer­tifiyng our spirits, that we are his children. Secondly, the fruits of the Spirit, loue, ioy, peace, &c. Golat. 5.22. the practise of true pietie and charitie, whereby we make our vocation and election sure, 2. Pet. 1.10. Election is first in natures order, but Gos vocatiō is first knowne to vs. Marke lastly these two especi­all tokens of true sinceritie: the first, loue to good men and such as excell in vertue, Psal. 16.2. By which we knowe that wee are translated from death to life, 1. Ioh. 3.14. The second is a delight in Gods or­dinances, Psal. 19.10. the word of God is sweeter then honie, better then gold. Isa. 58.13.14 the Sabboth is the good mans delight. Gods precepts are not greiuous to him. 1. Ioh. 5.3.

Lastly, Vse. 3 heere is an vse of consolation to the des­pised children of God, they are glorious in Gods eyes, Esa. 49.5. they are his cheife treasure, Exod. 19.5. a pecu­liar people, honourable Kings and preists, that shall raign with Christ for euer. Reu. 5.10. This made Moses to despise Aegipts glorie and riches, esteeming the reproach of Christ much better, Heb. 11.25.26. ha­uing respect to the recompence of reward. This crowne of righteousnes comforted Paul, 2. Tim. 5.7.8.

You haue heard before in the opening of the sence, that by the figure meiosis, more was meant [Page 28]then spoken, That there is no excellencie to the vn­righteous and vnregenerate; Doctr. 2 so continuing, God may say to them as Iacob to Reuben, Gen. 49.4. Thou shalt not be excellent; and as it was spoken in ano­ther sence, 1. Sam. 4.21. Ichabod, there is no glorie to them that continue in the basenesse of vnrege­nerate nature, which cometh short of the glorie of God, that glorious Image that Adam lost, Rom, 3.23. Gen. 1.26, 27. These seeke not the recouerie of their lost estate, for glorie, honour and true im­mortalitie, Rom. 2.7. They may be for their race as noble as Cain, but for sinne cursed out of Gods presence, carry a marke of basenesse seene to God, Gen. 4.12.19, 20. God doth thrash away all the vn­godly of the earth like drosse, Psal. 119.119. They are called, witches children, the seed of the adulterer and whore, Isay 57.3. Iohn calls them a generation of vi­pers, Mat. 3.7. and Christ, Mat. 23.33. a generation of serpents, for whom Hell is prepared. Ier. 6.28.30. brasse, iron, lead, reprobate siluer. Psal. 12.8. Zuloth, the wicked are termed a vile thing; and Psal. 15.4. he is called a vile person. Psal. 49.12. Adam Balialiu, did not rest one night in his honour, or continued not long: and verse 20. A man in honour, and vnderstan­deth not, is like the beasts that perish.

Now let vs see the reasons that may further proue the basenesse of the wicked.

First, Reason. 1 whereas the godly fetch their pedigree from God and heauen; the wicked deriue their race from the base earth below, and from the Diuell. Christ, to the vnbeleeuing reprobate Iewes, telleth them, Ioh. 8.44. that they are of their father the diuell, [Page 29]whose workes they do: and Saint Paul, Eph. 2.3. calleth such the children of wrath.

The wicked vnbeleeuers cannot call Christ their redeeming Kinsman, Reason. 2 Iob 19.25. He doth not make them free, Ioh. 83.6. neither doth he pray for the world, Ioh. 17.9. They are none of that glorious Church that shall be one day without spot or wrinkle, Ephes. 5.27.

The third reason to proue their basenesse, Reason. 3 that they are not guided by Gods Spirit, but are ruled by the spirit of the aire, working in the children of dis­obedience, Eph. 2.2. the diuel holds them in his snares, 2. Tim. 2.26. yea they are the bondmen of errruption, 2. Pet. 2.19. on these Cains marke is set, Gen. 4.15. and either they haue a tormenting conscience, as Saul, 1. Sam. 16.14. or Iudas, Math. 5.27. or a seared conscience, 1. Tim. 4.12. These, like condemned Ha­man, see not the Kings face, Hest. 7.8. These crie not to God when he bindeth them, Iob. 36.13. as the Ro­mane custome was; and ours is to bind the hands of the condemned, i. Lictor, ligamans, go Sergeant binde his hands. Abner was not so bound, 2. Sam. 23.4. These men forsaking God, are iustly of him forsaken in their miseries, Prouerbs 1.26. He will no way answer Saul, 1. Sam. 28.6. Thus they flie when no man pursueth them, Prou. 28.1. fearing where is no feare, Psalme 53.5. Dying either des­perately like Iudas, Math. 27.5. or lumpishly and sullenly like Nabal, 1. Sam. 25.37, 38. like a man closely murthered, and secretly throwne into Tems in a cloak-bag.

Lastly these men liue and dye in the bond of ini­quitie, and gall of bitternes. Act. 8.23.

Fourthly, Reason. 4 what are these wicked men to the As­semblie of the Saints, but as the blacke Tents of Ke­dar, Psal. 120.5. Tents of vngodliness, Psal. 84.10. The Synagogues of Sathan, Reu. 2.9. Oh my soule come not thou into their secret, vnto their assemblies let not my glory be vnited, Gen. 49.6.

The reprobates haue no right to any of the crea­tures, Reason. 5 Christ being the heire of the world, Heb. 2.2. & by him all things are ours. 1. Cor. 3.22.23. They are vsurpers, their Table is a snare to them, Psal, 69.22. Some of them are the sonnes of villaynes, and eat Mallowes and Iuniper rootes, Iob, 20.4.5.6.7. Yea the Lions are sometimes hunger-bitten, Psal. 34.10. Lastly, they haue no portion, no right, no memoriall in Ierusa­lem, Neh. 2.20. nor inheritance in heauen, Reuel. 22.15. these dogs are without.

The sixth reason, Reason. 6 these are not vnder Gods pro­tection and guard of good Angels, but are in Sa­tans power their Iaylor, who worketh in them, Ephes. 2.2. Heb. 2.15. who is their god, 2. Cor. 4.4. who like excommunicate persons are deliuered to Satan, 1. Cor. 5.5. are in Satans bands, 2. Tim. 2.26. in worse state then Turkie gally slaues.

But are not good Angels guardians of wicked States and Monarchies? Obiect. Dan. 10.20. where the An­gell seemeth to attend the Princes of Persia and Greece.

I answer, Answ. that the preseruing of publicke States for the Churches good, is one thing; and the guar­ding of particular wicked men, is another: yet some [Page 31] Cyrus for the future seruice of the Church, may be in a speciall maner preserued before he know God, Isay 45.1.4. The iaylors and tormenters of the dam­ned are the diuels, Heb. 2.24, 25. 2. Pet. 2.4. Iude 6. who yet themselues are kept in chaines of darknesse to the great iudgement day. I confesse that sometimes for an Abrahams sake an Ishmael may thriue, Genes. 17.20. and may be preserued strangely by Gods An­gell, Gen. 21.7. But vsually I thinke that the Angels attendance on bad men, is like the guarding of Am­bassadours and strangers in Musconia and China, who are chiefly waited on for feare of hurting the State; or like the Shiriffes men guarding the male­factors to the gallowes.

Though wicked-men may do some seruice for the Common weale, as Saul did, Reason. 7 1. Sam. 13.15. Alex­ander and Caesar may be famous for bloodshed, may be great hunters like Nimrod, Gen. 10.9. yet the end of these mens exploits is not to serue God and the Church herein, but they serue their owne lusts of couetousnesse and vainglorie. These men could take cities and kingdomes, but could not rule their spi­rit, which is greater, Pro. 16.22. Therefore the memo­rie of the iust is blessed, but the name of the wicked shall rot, Prou. 10.7.

The reprobate hath no sauing grace: Reason. 8 All haue not faith, 2. Thess. 3.2. Faith is onely Gods elect, Tit 1.1. The hope of the hypocrite is nothing, Iob 27.8 like a bulrush, Iob 8.13. They are not freed from any sin: Pride doth compasse them as a chaine, Psal. 73.6. There is no peace to them, Isay 48 22. and 57.21.

Ninthly, Reason. 9 these men are accursed in euery thing [Page 32]they put their hands vnto, Deut. 28.16.17. accur­sed in their liues and deaths: which caused Balaam to wish to die the death of the righteous. Numb. 23.10. Yea this curse doth pursue their posteritie, in the destruction of Ieroboams and Achabs house, 1. King. 14.20. 2. Kin. 10.10.

The first vse of this Doctrine is to discouer a double error in these men; vse. 1 first of their own estate; secondly of the condition of the godly. The wicked thinke themselues happie and honorable, when they are base and miserable, a wicked seed, Isay 1.4. light as water, Gen. 49.3, like the beast that perish, Psal. 49.20. they thinke their state and houses shall continue for euer, Psal. 49.18. and all this is because often­times they haue no changes, Psal. 55.29. Againe, these Ishmaels mock Isack that hath the promise, Gen. 21.9. they despise Dauids honour, Psal. 4.2. they will a­base him whom God will aduance, Psal. 62.4. These mad fooles mocke the counsell of the poore, trusting in God, Psal. 14, 16. but God maketh them like a fiery ouen, suddenly shooteth at their faces, Psalme 21.9.12.

Secondly, vse. 2 let this terrifie them, who because sen­tence against an euill worke is not speedily executed, ful­ly set their hearts to do euill; Though a sinner doth euill an hundred times, and God prolong his dayes, yet surely know that it shall go well to them that feare God, which feare before him, but it shall not be well to the wicked, Eccles. 8.11, 12, 13. these God scattereth as the winde doth the chaffe; they cannot stand in iudgement with the righteous, Psal. 1.4, 5. they are tares bound vp for the fire, Mat. 13.30. these cursed must go to euerlasting [Page 33]fire, Math. 25.41. They shall leaue their names a curse to Gods children, Esa. 65.15. When they shall see Abra­ham, Isack and Iacob in heauen, Luke 13.28.

Be you exhorted not to set your hornes on high, Vse. 3 nor to speake with a stiffe necke, Psal. 75.5.

THe second clause of the verse, the other branch of my Text, sheweth the reason why men for­sake true honour and follow base courses, because their prosperous way doth deceiue them. The way of the wicked, generally signifies their traine and course of life: The wayes of man are before the eyes of the Lord, and he pondereth their path, Prou. 5.21. God rendereth man according to his wayes, Ier. 17.10. God knoweth the way of the righteous, and the way of the vngodly shall pe­rish, Psal. 1.6. Secondly, it signifieth the prosperity of their ways: Ieremie 12.1, 2. acknowledgeth Gods righteousnesse, yet wuld pleade with him concer­ning his iudgements, Why doth the way of the wicked prosper? why are they happie that deale very trecherous­ly? The vngodly prosper in the world, and increase in riches, Psal. 37.12. Tatzen ghem, doth deceiue them, and causeth them to erre in their wayes. Rabbi Elias thinketh that Tanguah written with the letter Teth, signifieth onely their errour of the mind; and writ­ten with Tau, as in this place, is onely to be referred to the errors of wayes and actions. This errour is confuted by comparing these two places together, Isay 21.4. My mind erred; and Psal. 119.110. I haue not erred from thy precepts; both are written with the letter Tau, and not Teth; yet the first speaketh of the error of the mind, and the second of the er­rors [Page 36]of wayes. Iunius translateth this place thus, seducet eos, seduceth them, giueth this sence: They erre in their false opinions, preferring themselues before the iust, and most false by thinking them­selues more excellent then they. The French tran­slation thus, Les fera four [...] vo [...]er, will make them go astray. Let vs then vnderstand this place of both these errors, thus: the prosperous way of wicked men, draweth their blind mind into a false conceit of themselues and the righteous, and so causeth them to follow leud courses. Now the error in a­ction is more euident to vs; but because the errour of the mind is for most in nature, and is the cause of the other, we will there begin.

Now out of the coherence with the former clause, obserue that here is a secret obiection an­swered; Why, if the righteous be so excellent, and the wicked so base, seeing all men hate basenesse and loue honour, do not the wicked men become righteous, that they may also be excellent? The holy Ghost rendreth a strong reason why they continue wicked still: Their outward pompous estate blin­deth their iudgement and leadeth them astray. Hence gather with me these two Doctrines:

The prosperitie of the wicked maketh him a foole, in falsle iudging of his owne and the righteous mans estate. The second is, that The wickeas prosperous estate can­seth them to erre from the paths of righteousnesse.

But before we enter into the seuerall handling of these points, let vs remoue a scruple and doubt hence arising: That many forlorne wretches serue the diuell for nothing, and as they are base by rea­son [Page 37]of their sinne before God, so are they miserable in the sight of the world, whom want and famine doth hunt to desolate places, who feed on mallowes and iuniper rootes, dwelling in the clifts of the valleys, and are the sonnes of villaines, Iob 30.3, 9. when on the contrary, the candle of the Lord shineth on Iobs head, yea when Iob washed his steps with butter, and riuers of oyle out of the rocke flowed to him, when yong men and old Princes honour Iob, Iob 29.3.12. these men haue no prosperous wayes to seduce them. For the clea­ring of which doubt, obserue with me that all the disputation of Iob with his three friends, from the fourth to the 32, handleth these points: first, whe­ther all wicked men are in this world ouertaken with Gods iudgements: secondly, whether the godly do alwaies here continue in their prosperitie: thirdly, whether Iob now falling into misery, to be an hypocrite. Iobs false friends hold the affirmatiue part; and Iob by diuine arguments and experience holdeth the negatiue, strongly prouing that by these outward things no man knoweth loue or hatred, as Salomon also teacheth, Eccles 9.1. and if our hope were onely of this present life, many of Gods children were of all men most miserable, 1. Cor. 15.19. as Saint Paul teacheth. Herein Gods iudgements being most vnsearchable, like the great depth, Psal. 36.6. which are secret, but alwayes iust, as Augustine ob­serueth. Out of these things to the former obiecti­on, I frame this answer, That although all the wic­ked enioy not an heauen of ioys here, and all Gods children are not poore and of low degree, but some are honorable in the sight of God and man, and do [Page 36] increase in fauour with God and man, as it is spoken of Iesus our Lord, Luk. 2.52. yet I affirme that not onely the rich Nabals and proud Hamans despise Gods children, but the very sonnes of fooles and base men, whose fathers were not worthy to sit with the dogs of Iobs flocke, do yet make Iob their song and by-word, Iob 30.1, 8, 9. yea Christ him­selfe was accounted a worme and no man, a reproach of men, and despised of the people, Psal. 22.6. How were the Heathen wont to crie out against the Christi­ans in time of persecution, Haire atheous, Destroy these Atheists? How basely did the poore landiner cast off the loue and kindnesse of his rich neighbor, as soone as he perceiued he did smell of the Gospel; as our worthy in his Acts and Monuments shew­eth. The vnconuerted theefe in the time of Christs passiō, was as busie in reuiling Christ as the Scribes and Pharisees, Luk. 22.29. Yea, many thieues and murtherers thinke better of their leud courses then of the wayes of the Lord, because they see Religion euery where spoken against, Acts 28.22. If the matter were put, not onely to rich wicked men, but also to beggers, whether Barabbas or Christ were ra­ther to be chosen in their hearts, they would rather chuse a rebell and a robber then Christ, Ioh. 18.40. Acts 3.14. Mat. 27.16. Yea the basest beggers do so distaste Religion, that they esteeme their estate bet­ter then the estate of the earnest professors. This obiection then notwithstanding, it is plaine, that The prosperitie of wicked rich men seduceth them, Doctr. 1 blindfoldeth their iudgement so, that they thinke well of their desperate estate, and in their hearts do [Page 37]condemne the generation of the righteous. There is a way that seemeth right to a man, but the end thereof are the wayes of death, Prou. 14.2. The same parable for the excellencie thereof repeated in the same words, Pro. 16.25. The prosperous way of these ungodly seemeth at the first entrance faire vnto them, but the end thereof is destruction. Like the broad way and wide gate that Christ spake of, Mat. 7.13. Like a faire greene land, leading a traueller out of his way, and casting him to the hands of theeues. Because they haue no changes, they feare not God, Psal. 73.20. This caused Christ, Mat. 13.22. to giue this epithete to riches, deceitfulness of riches, because they do deceiue men, falsly perswading them that they make them hap­pie; when Salomon telleth, Pro. 1.33. that the prospe­ritie of fooles destroyeth them.

The first reason proouing that prosperitie doth deceiue the wicked, shall be this: Reason. 1 If Gods childrens feete be almost gone, and their steps do well neereslide in seeing the prosperitie of the wicked, Psal. 73.1, 2. and if the people do turne in hither, because waters of a full cup are wrung out to these wicked; and if the godly in their weaknesse do hereat say, I haue cleansed my heart in vaine, and washed my hands in innocencie; and if the righteous are onely at this, for feare of condemning the generation of the righteous, and cannot be fully strengthened against this temptation till they go in­to the Sanctuarie of God, to see how these wicked are set in slipperie places, and thence come to sudden and fear­full ruine, Psal. 73.12, 13, 14, 15, 16, 17. how can it be but that the wicked themselues not armed a­gainst these temptations, do blesse themselues in [Page 40]their outward estate, hauing their portion onely in this world, Psal. 17.14.

The second reason standeth thus: Reason. 2 Riches to a wicked man, is an idol; and therefore the couetous is called an Idolater, Eph. 5.5. a teacher of lies, Hab. 2.18. Now the rich mans wealth is is strong citie, and is an high wall in his conceit, Prou. 18.11. But in the verse immediatly aforegoing, Salomon telleth, that the name of the Lord is a strong tower, the righteous runneth to it and are safe; where the Antithesis doth teach vs, that as the righteous trust in God and are safe; so wicked men trust in their god Mammon, and perish, when their riches becometh a broken reed in their hands, Isay 31.3. Though he snuffeth at men, and say in his heart, I shall neuer be moued, Psa. 10.5, 6. yet by the miserable euents they find them­selues deceiued; and as other idolaters haue fed on ashes, and a seduced heart hath turned them aside, I say 44.20. that they cannot deliuer their owne soules, nor say, Is there not a lie in my right hand? All idolaters are like the distempered stomacke of a woman with childe, or yong children, who will eate chalke and coales, and lime out of the wall. Whoredome, women and new wine take away mens hearts, when they ask counsell of their stocks, and their staffe teacheth them, the spirit of forni­cation causeth men to erre, Hos. 4.11, 12. So the god Mammon, in whom these men trust in stead of God, Mat. 6.24. deceiueth them of all spiritual sence and vnderstanding. Some do to this purpose in­terprete that of Paul to Timothy, 1. Tim. 6.5. Men destitute of truth, doe take gaine to be godlinesse; [Page 41]or with Simon Magus would make gaine of a shew of godlinesse, Acts 8.19, 20. If couetousnesse be the roote of all euill, 1. Tim. 6.19. then if this blind error which possesseth many Nabals with vs, who haue neither the knowledge nor power of godlinesse, yet do thinke themselues godly because they are rich; and other good men to be irreligious, because they be poore; like the Pharisees, Ioh. 7.49. these beggars know not the law, and are cursed.

The third reason is this, Reason. 3 because the nature and qualitie of prosperitie vnsanctified becometh a snare, Psal. 69.22. it maketh them high minded, cau­sth them to trust in these vncertaine riches, and not in the liuing God, who giueth all things richly to enioy, 1. Tim. 6.17. Thus with Pharaoh they say in their hearts, who is the Lord that I should obey him? I know not the Lord, Exod. 5.2. They bid God depart from them, they will learne none of his wayes, Iob 21.14. and with Nabal to puffe at Gods poore children, 1. Sam. 25.10. Who is Dauid? who is the sonne of Ishai? we haue too many of these runnagate beggers; but yet after, ver. 37, 38. when God smote him, his heart was dead as a stone, and so he went fullenly to his graue, as a hog drinking in his blood, or as a slaine man secretly in a cloakbag cast into Thames.

Lastly, besides this dotage, making them thinke that their houses shall continue for euer, Psal. 49.11.18. the flatteries of [...] people doth much confirme their folly. As long as thou doest good to thy selfe, men will speake well of thee. Liue thou, and speake like the Epicure soule, Thou hast enough laid vp in store for many yeares, cate, drinke, and be merry; [Page 40]like Sardinapalus or Eligabalus, as I ate, so much I had; saying, Let vs eate and drinke, for to morrow we shall die, Esay 22.13. Weare silke, fare deliciously euery day, like an oxe fatting thy selfe to the day of slaughter, go speedily to hell, Luk. 16.19. yet flat­terers will say, Your Worship is wise; what should you doe but iocundare cum amicis, and spend your time in pleasures. How easily will these vaine flat­teries worke on foolish rich men, who with Adam follow vaine inuentions, Eccles 7.31. who become vaine in their imaginations, & whose foolish heart is darknesse, Rom. 1.21 that walke in the vanitie of their mindes, hauing their cogitations darkened, Eph. 4.17, 18. who labour to extinguish the remain­der of the light of nature, withholding the truth in vnrighteousnesse, Rom. 1.18. Hence, the idolatrie of riches, the snare of riches, the flatterie of wret­ches increase in worldly rich men this their frenzie, the deceitfulnesse of mens hearts, Ier. 17.9. the de­ceitfulnesse of riches, Mat. 13.22. the whole world lying in sinne, 1. Ioh. 5.19. where is to be found no­thing but these lusts of the flesh, the lusts of the eyes, the pride of life, 1. Ioh. 2.15. drawing men to folly and sinne, and when the diuell the god of this world, doth hoodwinke these mens eyes, that they cannot see, beleeue, and be saued, 2. Corinth. 4.3, 4.

First, vse. 1 let this instruct thee, not to maruell to see so many rich men fatted against the day of slaugh­ter, who vpon a false perswasion go merily to hell, as the oxe to the shambles, like a foole to the stocks, Prou. 7.22. they flatter themselues in their wicked­nes, [Page 41]till their abhominations to be hated are found out, Psal. 36.2. Thus their wayes shew their folly, yet their posteritie approue their saying, Psal. 49.13. These mens wealth foolisheth them, as blind zeale doth a Papist, Acts 13.50. who thinke to serue God in persecuting his Church, Ioh. 16.2.

Secondly, Vse 2 let me hence exhort these seduced soules not to trust in vanitie, lest vanitie be their re­compence, Iob 15.31. Oh trust not in robberie; if ri­ches increase, set not your hearts on them, Psal. 62.10. Let not your hearts be ouercome with the care of this life, Luk. 21.34.

Thirdly, Vse. 3 O ye rich men stop your eares against all flatterers, especially such as will feed you with sweete words, crying, peace, peace, when all is naught, Ier. 14.13, 14. These Syrens songs will cast you on more dangerous gulfes then Scilla and Cha­ribdis. Vse the world, as not abusing, for the fashion thereof leadeth men astray. Let our Purchas tell you of Atoadines fooles paradise, pag. 317. a Persian Mahometan, who inclosed a goodly valley between two hils, filled with all pleasure that nature or art could affoord them, he gaue at the first entrance to his youths a sleepie drinke, caried them asleep into his place of pleasure, where they saw and enioyed many rarities; after, gaue them another sleepie po­tion, and then caried them out againe; and so these fooles thought they had beene in paradise; and in hope of this they were fleshed for the commit­ting of any villanie; therefore Vtan the Turke after destroyed it.

Lastly, Vse. 4 let this comfort them that can vse this [Page 42]world aright; as fish are fresh in the salt Ocean, as Abraham, Dauid and Salomon, who in abundance of riches serued God; and Salomons wisedome in his prosperitie remained with him, Eccles 2.19. to him wisedome with an inheritance was good, Eccles 2.11.

The second Doctrine out of the second clause of my Text, Doctr. 2 is, That the prosperous way of wicked men doth make them follow ill courses. The para­ble of the prodigall sonne, that neuer thought of his returne home to his father till he had spent all, proueth this, Luk. 15.14, 15, 16. A man in prosperi­tie, not sanctified, is like a wilde asse vsed to the wil­dernesse, that snuffeth in the aire at her pleasure, at her occasion who can turne her, all that seek her will be wea­ried, in her moneth you shall finde her when she is pained in bringing forth her yong, Ier. 2.24. It is prosperitie that slayeth the foole, Prou. 1.32. If euer he will seeke the Lord, in affliction he will seeke him dili­gently, Hos. 5.15. The erring wandrings of wicked rich men, is like Iosephs losing himselfe in the field, Gen. 37.15. Prosperitie is like a false guide that set­teth a man out of his way at the first entring into his trauell, and so they walke through by-paths, Iudg. 5.6. Before I was afflicted I went astray, Psal. 119.67. To wicked men their table is made a snare, and their prosperitie their ruine, Psal. 69.21.

The first reason to proue this, Reason. 1 is an argument drawne from infallible experience in all ages, shewing that wealth and riches haue beene vsed as weapons of rebellion against the Lord. Ieshurun that should haue beene vpright, when he waxed far [Page 43]kicked with his heele, Deut. 32.15. Wealth without grace, maketh prouision for the lusts of the flesh, Rom. 13.14. Riches are consumed on lusts, Iam. 4.3. Let vs examine some particulars: First, wealth ma­keth the fat adulterers like fed horses to neigh af­ter their neighbours wiues, Ier. 5.8. We haue a fear­full example in Dauid, 2. Sam. 11.2. Secondly, here men grow into idolatrie, as we see in Salomons time, 1. King. 11.23. when men doe richly endow and decke their idols, Psal. 16.3. Thirdly, hence pride doth compasse them as a chaine, Psal. 73.6. Fourthly, hence commeth blasphemie, when they stretch out their tongues against heauen, that is, God in heauen, Psal. 73.9. They say, Who is the Lord? Exod. 5.2. and they bid God depart from them, Iob 21.14. Wealth maketh men reiect the poore, reiect iustice; For mo­ny (say they) answers all things, Eccles 10.19. Bring (say they) that we may drinke, Amos 4.1. To main­taine their pompe and state, they haue both their hands open, Mica 7.3.

Secondly, Reason. 2 there are certaine adiuuant causes ma­king riches poisonfull instruments of vnrighteous­nes to men. There are two corrupters of the wealth without them; first, the diuell doth dazle mens eies with the glittering shew of wealth, 2. Cor. 4.4. as Lark-catchers do vse their glosses to deceiue the silly bird. Secondly, the flatteries of the world are false bawdes to bewitch rich men, as Adullam was to Iudah, Gen. 38.20. Thirdly, within them­selues, their owne falfe vnbeleeuing hearts deceiue them, Heb. 2.13. Here the way of wicked men is in darknesse, they know not at what they stumble, Prou. [Page 44]4.19. And thus also because sentence against an euill worke is not executed speedily, therefore the hearts of the sonnes of men is fully set to do euill, Eccles 8.11. and so with Diues go suddenly to hell, Luke 16.19, 20, 21.

This Doctrine serueth first to terrifie the vngod­ly Nabals of the world, Vse 1 to whom Christ saith, Wo be vnto you that are rich now, for you haue receiued your consolation. Wo vnto you that are full, for you shall hun­ger. Wo vnto you that laugh now, for you shall mourne and weepe. Luk. 6.24, 25. To whom Iames saith, Iam. 5.1, 2, 3. Go to now ye rich men, weepe and houle for the miseries that shall come on you; your riches are corrup­ted, and your garments are moth-eaten; your gold and siluer is cankerd, and the rust of them shall be a witnesse against you, and shall eate your flesh as fire; you haue hea­ped treasures against the last dayes. Walke in the wayes of your owne heart, and in the sight of your eyes, know that for this you shall come to iudgement, Eccles 11.9. Oh consider this ye that forget God, lest he come and teare you in peeces, and there be none to deliuer you, Psal 50.22.

Secondly, vse. 3 let me hence exhort the wicked world­lings to stand in awe, and sinne not; commune with your owne hearts on your beds, and be still, Psal. 4.4. Be not like bankrupts, who for feare of their great debts, dare not looke into their reckoning bookes. Oh breake off your sinnes with righteousnesse, and your ini­quities with shewing mercie to the poore, Dan. 4.27. Be not high minded, ye rich men, trust not in vncertaine riches, but in the liuing God, who giueth vs all things richly to enioy, 1. Tim. 6.17. But it may be that in [Page 45]vaine I speake to most of these men; therefore in the third place I will direct my speech to the holy and righteous man: First, enuie not rich men in the riches they spend on their lusts, Iam. 4.3. Psal. 37.1. When many say, who will shew vs any good? do thou say, Lord lift vp the light of thy countenance vp­on me; and, Thou hast put more gladnesse in my heart, then they that had their corne and wine increased, Psal. 4.6, 7. A little that the righteous hath, is better then great possessions of the wicked, Psal. 37.16. If God shall bring thee to houses which thou buildest not, filled with all maner of store, and thou eating art full, then take heed lest thou forget the Lord thy God, Deut. 6.12, 13, 14. Lastly, pray we with Agur, Prou. 30.8, 9. not for ri­ches, lest thou being too full, should denie thy God; de­sire onely bread of competencie, arton epiousion, sit both for quantite and qualitie to support nature. Mat. 6.11. Let your conuer sation be without couetous­nes, for God will not forsake thee, Heb. 13.5. We brought nothing into this world, we shall carrie naught hence. If we haue food and raiment, let vs learne to be content. Rich men fall into temptations, snares, notsome lusts, drowning men in perdition, 1. Tim. 6.7, 8, 9. Math. 6.25. To this end remember these reasons of Christ: first, he giueth thy body life; secondly, he feedeth rauens; thirdly, he clotheth lillies; fourthly, the Gentiles seeke after these things; fiftly, none can adde one cubite to his stature; sixtly, are arguments of want of faith; seuenthly, sufficient to the day is the trauell; eightly, first seek Gods kingdome and his righteousnes, and all other things shall be cast vpon you. When Salo­mon sought of God true wisdome before all thing, [Page 46]God gaue him that and all other necessary bles­sings too, 2. Chron. 1.10, 11. So if we set our hearts on heauen, Col. 3.1. he will giue vs that, and for a surplussage all things necessary for the maintenance of this present life, 2. Pet. 1.3. Yea when thou shalt see seduced sinners turned into hell, thou shalt find to thy comfort that God which hath here guided thee from these errors by his counsell, will in the end receiue thee to glorie through Christ Iesus our Lord.