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 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 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 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 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
as we learne from Christ Luke 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 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 â—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 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 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 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
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 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 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 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 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