THE FAVOURITE: OR, A plain Demonstration from Holy Scripture of God's especial love to the righteous, in a Sermon preached at S. Andrew's in Norwich, the 18. of Novemb. 1625. since enlarged and newly published for the Comfort of God's people. By TIMO: PLUMBER Preacher of God's Word. Psal. 1. vers. 6. The Lord knoweth the way of the righteous, but the way of the wicked shall perish. Prou. 11. vers. 28. He that trusteth in his riches shall fall, but the righteous shall flourish as a Branch. LONDON, Printed for Samuel Man, dwelling in Paul's Churchyard at the sign of the Swan. 1622. TO THE RIGHT WORSHIPFUL MASTER GEORGE BIRCHE, now Mayor of the City of Norwich, to the Worshipful Sheriffs and Aldermen his Brethren, to the Commons and to all the Citizens in the same City; Timothy Plummer wisheth all happiness here, and hereafter the Crown of Righteousness. RIGHT Worshipful and Right Christian Friends, as I am willing to acknowledge Gods gracious Providence, and therein the manifold favours received of and in the City of Norwich, for the space of no less than 14. years, both from private persons Christianly affected in the time I was a poor Grammerscholler, and from public Magistrates, godly and religious, who have showed me more than ordinary favour, partly in freely allowing me a yearly pension during the time I continued and proceeded in Cambridge, and partly in bestowing upon me, that painful place which now by God's blessing I do enjoy; I say, as I am willing to acknowledge these benefits with a thankful mind, so I am as forward to express true and real thankfulness to every one of you. I know very well that you will think your love and cost well bestowed, if you may but see my profiting answer your expectation. And thus much I understand to my greater encouragement, that my poor endeavours already showed have been of you, most lovingly accepted; which I wish may be a testimony unto you, that I have endeavoured (in some measure and desire) to be faithful in a little: And of all my meditations I know none have had better acceptation, than this which I name the Favourite; which kind acceptance I may truly say, was the cause of publishing this little Treatise. Object. But I ought not to be ignorant that this work now must pass through the hands and censures of many strangers, who peradventure will not so kindly accept, nor so favourably bear with the slips they meet with as you have done. Answ. I hope all Readers that are wellminded, will easily be entreated to take in good part my willing endeavour in this necessary Argument, In magnis volitisse s●●t est. and the rather, because in the whole discourse they shall not be able to find any one line which may make the heart of the righteous sad whom God hath not made sad; Ezech. 13.22. or strengthen the hands of the wicked, that he should not return from his wicked way: And now, all that I will say to you, to whom I own so much, is this, If there be any thing in this short Sermon, (which God hath brought to my hand by his gracious Spirit) whereby any of you may be furthered in the way of righteousness, I humbly praise Almighty God, and send it unto you all as the first fruits in this kind; the best Newyears gift that I have, being the fittest token and testimony of my unfeigned thankfulness. Further commending to your Christian consideration a place of Scripture, viz. Ezech. 33.12. etc. unto the 20. verse, And adding this petition to the Father of lights from whom cometh every good and perfect gift, jam. 1.17. that he would be pleased to make you and me abound more and more in every good word and work, 2. Thess. 2.17. causing our paths as the shining light to shine more and more unto the perfect day, Prou. 4.18. I rest and remain. London this first of january, 1621. Yours in all offices of Christianity to be commanded: Timo: Plummer. To the Christian Reader, T. P. wisheth all furtherance in the way of righteousness. CHristian Reader, we find in History both Sacred and profane, and easily observe in the practice of all nations that Kings and Princes have always had some or other to be their special Favourites, that is to say, 1. Such as they have privileged above others to be most near in attendance about their Royal persons. 2. Such as they have graced and dignified with excellent names, styles and titles of honour. 3. Such as they acquaint with the greatest and weightiest secrets of State, admitting them to be of their Privy Council. 4. Such as they readily hear and grant petitioning and soliciting for themselves and others. And nothing is more obutious in holy writ, then that God the King of Kings doth make the righteous man his only Favourite; The Lord sets apart him that is godly for himself. Psal. 4.3. 1. He makes him attend upon him in his special presence, in his House, in his Courts, in the best place he hath: A day in thy Courts is better than a thousand: Psal. 84.10. I had rather be a doorkeeper in the house of my God then to dwell in the tents of wickedness. 2. He gives him glorious names and titles, especially, calling him The Son of God: Behold, saith S. john, 1. joh. 3.1. what manner of love the Father hath bestowed upon us, that we should be called the sons of God. 3. He reucales to him his secrets, The secret of the Lord is with the righteous, Prou. 3.32. Psal. 25.14 Matth. 13.11. To you it is given to know the mysteries of the Kingdom of heaven. 4. He willingly hears his requests, put up in the behalf of himself and others, The fervent prayer of the righteous availeth much. jam. 5.16. 1. Pet. 3.12. jer. 14 11. Deut. 9.14. It is strange to observe how God seemeth to suffer violence by their prayer: he is enforced to cry out, Pray not for this people, let me alone. And will you see all these particulars exemplified in one of God's favourites, namely, in faithful and righteous Abraham. 1. God takes him from Vr of the Caldoes' from Idolatry and superstition, Gen. 11. & 12. chap. and entertains him into his own service; covenants to be his God, and commands him to walk before him and be upright. Gen. 17.1. 2. His name is changed in token of further blessing, from Abram to Abraham, He must be a father of many nations, the father of the faithful, Gen. 17.5. Rom. 4.13. jam. 2.23. the heir of the world, the friend of God, and what not? 3. God cannot find in his heart to hide from Abraham his secret purpose, shall I hide from Abraham the thing that I do? Gen. 18.19 4. He is allowed to be a Master of Requests both for himself and for others. As for Ishmael I have heard thee; Gen 17.20 Behold I have blessed him & will make him fruitful, etc. Again, God saith to Abimelech, Restore the man his wife, Gen. 20.7 is a Prophet, and he shall pray for thee and thou shalt live: But mark how in one prayer he prevailed with God in the case of Sodom; observe, how soon he brought God to an abatement; Gen. 18.3 from fifty to ten: And I think if he had said, If there shall be found one righteous in the City, God would have spared it for one's sake; This I am sure of, that God never ceased granting till Abraham ceased praying. But to what end tendeth this discourse? to comfort and encourage thee Oh Christian in these last and perilous times wherein wickedness seemeth to get the upper hand and true righteousness is outfaced. Eccles. 3.16 Mal. 3.15. We may see the place of judgement, that wickedness is there; and the place of righteousness, that iniquity is there. What though Antichrist for a time do domineer withal deceivableness of unrighteousness in them that perish? ●. Thess. 2. ●10. what though the number of them be increased that believe not the truth but have pleasure in unrighteousness? Verse 12. Be not thou disheartened, let them fear the Spirit of God's mouth and the brightness of his coming; Verse 8. but lift up thy head; Be thou as bold as a Lion, Prou. 28.1 what though the wicked be rich and in amity with the world? ●am. ●. 4. thou art more rich; thou hast the better part, that shall never be taken from thee. Prou. 8.13 Durable riches and righteousness, thou art most happy in God's savour, if thou knewest thine own happiness; and that thou mayest know it in some degree, I have for thy sake willingly published this little Treatise, It is my first borne, my might, and the beginning of my strength; If thou reapest any profit by it, it is the thing which I desire, only praise God in my behalf, for enabling me to perform any service for the good of his Saints, and afford me thy prayers unto the same God, that I may grow in grace, and in the knowledge of our Lord jesus Christ. 2: Pet. 3.18 Thy brother in the same lord T. P. PSAL. 37.16. A little that a righteous man hath, is better than the riches of many wicked. BEsides that main and manifest difference which God will make between the righteous and the wicked at the day of judgement, Mal. 3.18. Math. 13.43 Mat. 25.30. when the righteous all shine forth as the Sun, and the wick●● be cast into utter darkness; He hath ●ade even in this life a great difference between them, not only in respect of that inward portion of true sanctifying grace, which the righteous partake inabundance, and the wicked not so much as taste of, & so differ as much as light and darkness; Ye were sometimes darkness, Eph. 5.8. but now are ye light in the Lord. But also in regard of their outward estate (which seemeth a Paradox) in temporals the righteous have the better of it, he goeth away with the better share; so saith this Text, A little that the righteous man hath is better than the riches of many wicked. The Method which I use in the unfolding of these words, is: 1. I point out the righteous man. 2. I observe the little that he hath. 3. I show how this little is better than the riches of many wicked. First, we inquire for the Righteous man, 1. Part. Rom. 3.10. Eccl. 7.29 in Gen. 1.27 Saint Paul findeth it written, There is none righteous, no not one; Solomon hath only found this, that God made man righteous, according to his own image in righteousness and true holiness. But as the Devil stood not long in the truth, so man not long in that perfect estate, but by sin defaced Gods work of original righteousness, both in himself, and in his posterity. Gen. 5.3. Adam begat a son in his own likeness, after his own image, not in the image of God in which he was created, but in his own image, that is, a sinful wretch like himself. Hence Eliphaz saith, job. 15.14. Esay. 64.6. what is man that he should be clean? and he that is borne of a woman that he should be righteous? And Esay, we are all as an unclean thing, Rom. 5.19. and all our righteousnesses are as filthy rags; But the same Saint Paul saith again, As by one man's disobedience many were made sinners, Esa. 53.11. so by the obedience of one (namely Christ) shall many be made righteous: according to that in the Prophet, by his knowledge shall my righteous servant justify many. 1. joh. 2.1. jer. 23.5. & 33.15. Mal. 4.2. Reu 12.1. So then we see that God's children derive all their righteousness from jesus Christ the Righteous; yea from that righteous Branch spring all their righteousness, they are covered about with the rays and beams of the Sun of righteousness; The Church is clothed with the Sun. Now for the further clearing of this point, we are said to be righteous two ways. 1. By imputation of Christ's righteousness unto us, so Christ is made unto us (amongst other things) righteousness, 1. Cor. 1.30 2. Cor. 5.21. Rom. 10.4. jer. 23.6. justitia Euangelica. Phil. 3.9. Gen 15.6. Rom. 4.3, etc. and God hath made him to to be sin for us, who knew no sin, that we might be made the righteousness of God in him. And in another place, Christ is the end of the law for righteousness, to every one that believeth, therefore we call him the Lord our Righteousness, and this is called the righteousness of justification, or the righteousness of faith. An example of this we may see in Abraham, He believed in the Lord, and he counted it to him for righteousness. 2. By inchoation of inherent righteousness, we being changed in our natural qualities by the power of Christ's Spirit, are led on to perform (in some measure) the righteousness of the moral Law, following the example of our Saviour Christ; 1. joh. 3.7. according to that pregnant place, He that doth righteousness, is righteous, even as he is righteous, and (this is called the righteousness of Sanctification, or the righteousness of the Law. Rom. 8.4. justitia ●egalis. Psal. 106.31 An example of this we have in Phineas, who executed judgement, and that was counted to him for righteousness. A Righteous man is such an one as being found in sinful Adam, A description of a Righteous man. Ephes. 2.3. Rom. 8. a child of wrath, is through God's eternal grace of election in Christ, called to be the Son of God, and heir of heaven, whose sin is freely pardoned, and person accepted in the active & passive righteousness of Christ applied by faith, Mat. 3.17. who being endued and renewed with the Spirit of Christ is so throughly altered and changed in soul, body, and spirit, 1. Thes. 5.23. that he is daily enabled to dye unto sin, and to live unto righteousness, that is, willingly to perform some new and pleasing obedience to Gods revealed will, the only rule of righteousness, 2. Cor 3.18. 1. Cor. 15.49. and that from one degree unto another, until at the last he hath God's image repaired and restored in as ample and better manner than ever it was at the first, Psal. 17.15 Eph. 5.27. to the praise and glory of God's rich grace. WHen on the contrary a wicked man is such an one, A description of a wicked man. Ephes. 2.1. 1. Tim. 5 6. Eph. 4.18. 2. Tim. 2.26. Eph. 2.3. 1. Cor. 2.14. Phil. 2.13. Prou. 15.8. Esa. 26.10. as being the cursed offspring of rebellious Adam, is by God's eternal and just appointment left in that damnable estate, who being dead in sins and trespasses, that is to say, having his mind darkened, his will captivated, his affections disordered, is not able to understand, will, or do any thing pleasing unto God in the whole course of his life; yea notwithstanding all the means God useth, and favour he showeth to reclaim him, there is none effectual unto him, he will not learn righteousness, but daily walk in the wilful breach of God's righteous Law, waxing worse and worse, and treasuring unto himself wrath against the day of wrath, 2. Tim. 3.13 Rom. 2.5. ● and revelation of the righteous judgement of God. FIrst if we now make a survey of the face of the world, 1. Use. we shall find the wicked swarm and gather together in great multitudes, but for men qualified according to our description of the righteous man, the number will be very small, so that we may have just cause to observe and bewail the paucity and fewness of those that are truly righteous: God in the old world found only Noah that righteous man, and a preacher of righteousness; 2. Pet. 2.5. Gen. 7.1. Thee have I found righteous before me in this generation: In Sodom and Gomorrha there was not found ten righteons men, though they might have saved the whole Cities from perdition, Gen. 18. Only Lot is delivered, that righteous man that dwelled amongst them, who seeing and hearing, 2. Pet. 2.7. vexed his righteous soul from day to day, with their unlawful deeds. job 1.8. In jobs time there was none like to him in the earth: Yea, it is the continual complaint of the Prophets and Apostles, Psal. 12.1. Esay 57.1. Mich. 7.2. Rom. 9 that few are found walking in God's righteous Law. And shall we that are fallen into the dregges of time, look to finde a greater plenty, though we search the world with lights? But what shall we say or do when we find such scarcity and want of righteousness on the earth? We must pray that righteousness may look down from heaven; Psal. 85.11 Psal. 4.1. Let us desire the God of our righteousness to array the Church his Bride with fine linen, clean and white; the fine linen is the righteousness of the Saints. Revel. 19.8 In particular, let us put up our suits in the behalf of our English nation, Prou. 14.34. that righteousness may exalt it, and that sin may not be a reproach unto it; In special manner for the Kings most excellent Majesty, Prou. 16.12. & 25.5. Psal. 7●. 1. that his Royal throne may still be established through righteousness. Give thy judgements oh Lord unto the King, and thy righteousness unto the King's Son. Let us not forget the Illustrious Prince and Princess Palatine, with their hopeful issue, but pray, that God would bless him in all his just designs, that his righteousness may be brought forth as the light, Psal. 37.6. and his judgement as the noon day. Let all in authority under his Majesty in Church and Commonwealth, be compassed about with righteousness. Let the Magistrates put on righteousness, as a Robe and a Diadem; job 30.14. Psal. 132 9 and let thy Priests be clothed: endue thy Ministers with righteousness; yea let us pray that every private man may have on him the breastplate of righteousness, Eph. 6.14. that we may offer daily the sacrifice of righteousness, Psal. 4.5. putting our trust in the Lord; Oh Lord lead every one of us by thy Spirit in the paths of righteousness, until thou comest to judge the world in righteousness, Psal. 9.8. Act. 17.31. 2. Pet. 3.13. making a new heaven, and a new earth, wherein shall dwell righteousness. Amen and Amen. Use. 2 Secondly, upon our survey we exclude from all comfort of this doctrine, the greatest part of the world which are openly profane and grossly wicked, That hold the truth in unrighteousness, Rom. 1.18. whose lust is there law, who have no fear of God before their eyes, Psal. 36.1. etc. as ye may read every where in the book of God. Against such the wrath of God is revealed from heaven; 1. Cor. 6.9. Verse 10. Know ye not that the unrighteous shall not inherit the Kingdom of God? Be not deceived, neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thiefs, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the Kingdom of God; And is this all their punishment? this is punishment enough, It is a hell to be out of heaven; yet it were happy for them if they might escape with the deprivation of heaven, but they shall be turned into hell, Psal. 9.17. the place prepared of old for the devil and his angels: Mat. 25.41. It was principally ordained for the devil and his angels, but wicked men sinning do as it were encroach upon the devil's right; It is just with God since wicked men will sinne like the devil, that they be punished with the devil; But oh thou living man! while their is life in thy body, there is hope of thy soul, if thou wilt turn unto the Lord he will receive thee into favour; as I live saith the Lord, I have no pleasure in the death of the wicked, Ezech. 33.11. but that he should turn from his way and live; Turn ye, turn ye from your evil ways, for why will ye die, ye house of Israel? Discite iustitiam moniti, & non temnere divos. Learn in time before the gate of God's mercy be shut, to break off thy sins by righteousness, and thine iniquities by showing mercy to the poor, Dan. 4.27. by a holy restitution of wrongs, by the daily practice of repentance, if it may be a lengthening of thy tranquillity, both in this life, and in the life to come, Let my counsel be acceptable unto thee, do not sell thyself to work wickedness, and gain nothing but a room in hell, 1. King. 21.25. in Tophet ordained of old; Yea for the King it is prepared (saith the Prophet) he hath made it deep and large, Esay, 30.33 the pile thereof is fire and much wood, the breath of the Lord like a stream of brimstone doth kindle it. Use. 3 Thirdly, by this description we also uncase the hypocrite, and civil man, Luk. 18.9. Prou. 30.12. who have only the outward show and conceit of righteousness, without the inward, sound, , and substantial change in heart and life. Math. 23.27, 28. Woe unto you Scribes and Pharises, Hypocrites, for you are like unto painted Sepulchers, which indeed appear beautiful outward, but are within full of dead men's bones and of all uncleanness; even so ye also appear righteous unto men, but within are full of hypocrisy and iniquity. Therefore let me say unto you, as our Saviour said unto his hearers, Except your righteousness exceed the righteousness of the Scribes and pharisees, Math. 5.20 ye cannot enter into the kingdom of heaven. Ye see in what damnable estate you are in; ye are in no better case then notorious sinners, nay I fear in worse; There are most woes denounced against such; Math. 23. The hypocrite is hateful to God and man; Feigned sanctity, is accounted double iniquity, and when God threatneth to punish extremely, he will give them their portion with hypocrites. Mat. 24.51. Use. 4 Fourthly, we hence enforce a double exhortation. 1. That every one of us would go out of ourselves, First exhortation. Rom. 13.14. Matth. 22.11. and get into the true fountain of righteousness; Put on the Lord jesus Christ; Put him on as a rich robe of righteousness, the only wedding garment of our soul; Let us not content ourselves with a dream, figment, and vain shadow of righteousness, but labour with S. Paul to be found in him, not having our own righteousness which is of the Law, but that which is through the faith of Christ, Phil. 3.9. the righteousness which is of God by faith; If we be not found in him, clothed with his righteousness, we shall be clothed with perpetual shame. Let not the enemies of God's grace, the Papists persuade us to wove the spider's web of our own works; Act. 13.10. Esay. 39.5. They shall not become garments, neither shall they cover themselves with their works, saith the Prophet. Indeed if we presume to bring before God our works, they will be in his sight but works of iniquity, Verse 6. as in the same place. Yea, Beloved in the Lord, Knowing that a man is not justified by the works of the Law, Gal. 2.16. but by the faith of jesus Christ, let us freely confess, In the Lord we have our righteousness and strength; Esa. 45.24. If God should enter into judgement with us, no man living could be justified. Psal. 143.2. Doth not Saint james labour to make men see, 1. Object. jam. 2.24. that by works a man is justified and not by faith only? And yet S. Paul from good premises concludes, That a man is justified by faith without the deeds of the Law; Rom. 3.28. Do these Master builders and main pillars of the Church differ and disagree, in this fundamental point of our salvation? Answ. The seeming jars and oppositions found in Scripture may be easily reconciled, if we blow with God's Heifer; S. james speaketh of justification before men, and so he maketh works to justify, Declaratiuè, declaring who are to be accounted righteous, in the Court of Sanctification, and by this means, the Apostle layeth the idle, empty, verbal professor upon his back, who only braggeth of faith, not having the fruits thereof, but remain a dead and fruitless tree, ready to be cut down and cast into the fire. But Saint Paul speaketh of justifying before God, and so he maketh the poor hand of faith to justify Apprehensiuè, apprehending, Math. 3.10 applying, and appropriating the righteousness of Christ unto the sinner, Rom. 4.5: by which the sinner may with boldness appear before God's tribunal, in the Court of justification; and by this means the Apostle beateth down the proud, conceited, Pharisaical justiciary, that dares obtrude and thrust upon God his own good works, good intents, and good meanings. Yea this shall be found an infallible truth, that Christ came not to call such righteous, but sinners to repentance. Math. 9.13 The poor Publican that humbly confesseth his sins, and desireth God's mercy in the merits of Christ, Luk. 18.14 is the man that goeth away justified rather than the other. Object. 2 Doth not David say, judge me oh Lord, according to my righteousness? Psal. 7.8. Ans. I answer by distinguishing of righteousness, there is a double righteousness, one of the person, another of the cause, David there would have God to judge him, according to the goodness or righteousness of his cause; therefore if thou lookest ever to come to heaven, cast away thine own righteousness as dung and dross; For as the Israelites did not possess the land of Canaan for their righteousness, Deut. 9.4.5, 6. Tit. 3.5. so think not thou to climb up to heaven by thine own works and merits. Let me deal plainly, be not so sortish to think of deserving at God's hands by thy works of legal righteousness, considering what thou mayst read in Job against this conceit, job 22.3. & 35.7. Is it any pleasure to the almighty that thou art righteous? or is it gain to him that thou makest thy ways perfect? If thou be righteous, what givest thou him? or what receiveth he of thine hand? When we have done all things commanded us of God, let us say in truth, and humility, we are unprofitable servants. Object. 3 Are not we enemies to good works, by this doctrine? Do we not hinder well doing? May not men say, what use have we of good works, when you so strictly preach faith only? Ans. No, we call as fervently and frequently for good works, as any Papist in the world, and upon fare better grounds; and will any wise man say; We are enemies to Noblemen; if we say, that Noblemen must not be Kings? Is there not other good use in the state for Noblemen, though they be not Kings, and sit upon the Regal throne? So are there not other good uses of good works, though they be not admitted to be Causae regnandi, and put in the top of justification? May they not be Viae ad Regnum, Eph. 2.10. ways that God have appointed us to walk in? Is it nothing that our heavenly Father is glorified by good works? Mat. 5.16. Gal. 6.10. 2. Pet. 1.10 And that our brethren are many ways bettered by them, and that we ourselves are by the same assured of our effectual calling and eternal election? And know further, that we do not so strictly call for faith only, but that we require works, jam. 2.18. the fruits of faith, to justify, and testify the life and truth of the same faith, Gal. 5.6. yea although faith, other graces and works be together in a Christian, yet they do not justify together, they concur not in the act of justification; But as the cares and eyes are together in a man, and the eyes only see, and as light and heat are together in the fire, and the heat only warmeth; So faith, love, and works are in a true Christian, but faith (as it is an instrument to lay hold, not as it is a virtue, grace, or work) only justifieth. To make an end of this matter, we are undoubtedly to believe, that this doctrine of God's free justification, doth most plainly arise from holy Scripture; It doth most fully establish the righteousness of God; Rom. 3.21, 22, 23, etc. It doth most plentifully demonstrate the deep misery of man; It affordeth most strong consolation to every true Christian soul; for than may God's Child say with courage and boldness; Who shall lay any thing to the charge of Gods elect? Rom. 8.33. when he is throughly persuaded, that It is God that justifieth. 2. That every one of us would follow after righteousness, Second exhortation. 1. Tim. 2.22. Pron. 2.20: Luk. 1.6. and daily walk in the way of good men, and keep the paths of the righteous; that it may be said of us, as of Zacharie and Elizabeth; they were both righteous before God, walking in all the commandments and ordinances of the Lord, blameless; though not without all sin, yet without open reproof or blame: So let us endeavour to be blameless and harmless, the sons of God, Phil. 2.15 without rebuke, in the midst of a crooked and perverse nation; amongst whom let us shine as lights in the world. To press this point yet further. Let us but seriously consider why God did elect us; but to be like to the image of his Son? Rom. 8.29. Why did he create us, I pray, but that we should bear and show forth some resemblance of himself, Psal. 145.17. who is righteous in all his ways? Did he redeem us for any other purpose, then to serve him in holiness and righteousness all the days of our life? Luk. 1.75. were we not made free from sin for that very cause, that we might become the servants of righteousness? Rom. 6.18. And wherefore did God reveal his Gospel of grace (called the word of righteousness) but to teach us to deny ungodliness and worldly lusts, Tit. 2.11, 12. Heb. 5.13. and to live righteously? To what other end tendeth God's ordinance of preaching but to turn men unto righteousness? Doth not the Apostle call true Preachers the Ministers of righteousness? Dan. 12.3. Are not the Sacraments which we receive seals of righteousness? 2. Cor. 11.15. Rom. 4.11. 2. Pet. 2.21 I think true Religion is nothing else, but the way of righteousness; and can we please God better than by this? or be any way better assured of his love and acceptation? Prou. 15.9. Psal. 11.7. & 45.7. and 146.8. Math 21.32. He loveth him that followeth after righteousness. And again, the righteous Lord loveth righteousness? Finally, how can we think to escape death and attain to life, unless we walk in the way of righteousness? Prou. 12.28 In the way of righteousness is life, and in the pathway thereof there is no death; We must resolve to finish our course of well-doing if we look for the crown of righteousness, 2. Tim. 4.8 which God the righteous judge will give unto us: We must not foolishly think to dye the death of the righteous, Numb. 23.10. Psal. 15.2. Gal. 6.7. Prou. 11.18 Hos. 10.12. except we live the life of the righteous. O vain world, be not deceived, as a man sow so he shall reap: To him only that soweth righteousness shall be a sure reward, God rendereth to every man according to his work. Esa. 32.17. It is the work of rightness that shall be peace, and the effect of righteousness, quietness and assurance for ever. Part. 2 The second thing which I propounded observable, is, That for the most part the righteous have but a poor pittance, a very little of these outward things; when on the other side, many wicked are full-handed, build there nests on high, have riches, Hab. 2.9. as it is in the text. If we expostulate the cause with jeremy, jer. 12.1. we must acknowledge the justice of God as he did, and that for good reasons, he thus unequally disposeth and dispenseth these common things to the wicked and to the righteous. First, he dealeth thus bountifully with the wicked for these reasons. 1. To show his absolute power and infinite goodness. The Lord is good unto all, his mercy is over all his works: Psal. 145 9 He stampeth and printeth some of his communicable goodness upon the vilest of his creatures, and who may control him, doing what he will with his own? Mat. 20 15. Psal. 17.14. Therefore he giveth the wicked their portion in this life, and they may look for no more, for even as Abraham gave all he had to Isaac, Gen. 25.5.6 and sent away the sons of his concubines with gifts, so God giveth the wicked outward gifts, Gal. 4.28 reserving the eternal inheritance to the children of promise. 2. To leave them without excuse, Act. 14.17. and himself not without witness, in doing them good, in giving them rain from heaven, and fruitful seasons, and in filling their hearts with food and gladness; He can say to them as he said to wicked Saul, 1. Sam. 15.17. When thou wast little in thine own sight, I advanced thee, etc. and they shall not be able to say unto him, Math. 25.24. We knew that thou art an hard man. 3. That he might give us an example of doing good against evil, Matth. 5.44 45. Rom. 12.20.21. 1. Sam. 24.17. as we may read in the Gospel. A duty too much neglected, yet further commanded by S. Paul, and practised by David and many other of the Saints of God. 4. In judgement many times for their hurt, Eccles. 5.13 1. Tim. 6.9. Opens irritamensa malorum. Horat.— Horum semper ego optarim pauperrimus esse bonorum. Psal. 39.6. I have seen (saith the preacher) riches, kept for the owners thereof to their hurt. So they prove as a knife in the hand of a child, or as a sword in a mad man's hand, dangerous and deadly. Surely many men had never been so deep in sin and misery, if they had not been so rich; Even their wealth through God's judgement is a snare and a trap unto them. To say nothing of the care, fear and sorrow that accompany the same, in getting, keeping and losing of them; to conclude; As God gave the children of Israel quails dainty meat, but a plague with it; Psal. 106.15. he gave them their request, but sent leanness into their soul; they had better have been without it; So God giveth the wicked the wealth of the world in severe judgement, as I might enlarge in many particulars. Hence a Reverend Doctor of your own was wont to pray, Doctor Bound. Give us nothing Oh Lord in thine anger, though we should ask it of thee. Secondly, he dealeth thus sparingly with the righteous, for these reasons. 1. That he may bring them to some conformity and correspondency, with his Son Christ there head and elder Brother; who though he was rich, 2. Cor. 8.9. yet for our sakes became poor; He was poor in his birth, life and death. Luk. 2.7. His birth was not allowed a fit room in a common Inn. In his life, the foxes and fowls, Luk. 9.58. had a more certain dwelling. At his death he had not a grave of his own to be buried in; joh. 29.42. Ergo they must in some proportion drink of Christ's cup of poverty; The Disciple is not above his Master. Luk. 6.40. 2. That he may put a difference, between the time of our nonage, and the time of possessing our inheritance; Gal. 4.1. that we may sensibly discern the time of our sojourning here, 1. Pet. 1.17. Act. 3.21. from the times of the restitution of all things; God will not let us find a heaven upon earth, Math. 17.4. and so dream; It is good for us to be here. 3. Being Pilgrims and Travellers in their present condition, Heb. 11.13 it is not meet they should be cumbered and laden with too much thick clay; God will allow us a light staff to ease us in our way; but not a heavy burden to hinder our progress. 4. That the wicked may have occasion to do good; that their mouths may be stopped, and they not able to say, but that there was some little ones in estate to do good unto; Mat. ●5. 45. Mark. 14.7. Deu. 15.11 according to that; Ye have the poor with you always, and whensoever ye will ye may do them good. 5. That he may exercise his special graces in their hearts, In infortu. nus vn●●s ●●●cet. as Faith, Patience, Hope, Humility, etc. Faith, for if they should have riches, in abundance, they would go near to trust in them; 〈…〉 in dead uncertain riches, and not in the living God; and therefore God often keepeth back greatness, that himself might be our chiefest trust and stay. Patience, God brought job to a little, job 1. that he might inure his patience, & in very truth, God by this dealing will try how willingly we submit, and subscribe to his provident allowance. Hope, He will have us hope for a plenty elsewhere; 1. Cor. 15.19 If in this life only we have hope, we are of all men most miserable. Humility, because riches do elevate and lift up the heart: God by the Prophet telleth the Prince of Tyrus, Thou hast increased thy riches Ezech. 28.5. and thy heart is lifted up because of thy riches. Object. He was a heathen and a wicked man, but God's children are of a better mould, frame and disposition. Answ. Nay, in this point God is jealous of his own people, that are in special covenant with him; He bids them, Take heed that when they have eaten and are full, and have built goodly houses, etc. Deut. 8.14. that their heart be not lifted up, and they forget God which brought them forth of the land of Egypt, from the house of bondage. Omnibus nobis ut res dant sese, ita humiles aut elati sumus. Terent. in Hecyra. For the most part, as the purse filleth, the heart swelleth; The heathen Poet could say as much; According to our outward estate, we are either proud or humble. It is pity fair weather should do hurt; but it cometh often to pass that in abundance God's children are subject to surfeit; when penury, want, and their competent little keepeth them in good temper; Vivitur exiguo melius.— Prou. 30.8, 9 This made Agur pray as hearty against riches, as against poverty; Give me neither poverty nor riches, lest I be full, and deny thee, and say, who is the Lord? First, this doth disprove that false glass and crooked rule, 1. Use. by which many rich men judge of their spiritual estate before God; they think themselves highly in God's favour, because rich; jer. 9.23. but let not the rich man glory in his riches. For alas, this is a mere deceit; Eccl. 9.1.2. These outward things fall out alike unto all; or commonly God's chief Favourites have the least portion; when profane Esau, Gen. 27.39. whom God hateth, is allowed the fatness of the earth: Prou. 3.16. I tell thee riches are but a gift of the left hand, and if any have the vantage, it is the poor man. Have ye not read that God is called, the God of the poor and needy, the Father of the fatherless? Psal. passim. Hath not God chosen the poor in this world, rich in faith, and heirs of the kingdom, which he hath promised to them that love him; jam. 2.5. Luk. 7.22. Yea, to the poor is the Gospel preached; ordinarily the poorer sort of people, do give best welcome and entertainment to the same, 1. Cor. 1▪ 26 when not many mighty and rich in the world are effectually called; joh. 7.48. Have any of the rulers believed on him? How hardly shall they that have riches enter into the kingdom of God? such as trust in riches, Mark. 10.23, 24. as is there expounded. Therefore I may say to rich and poor, joh. 7 24. judge not after the appearance, but judge righteous judgement, and always remember that in heaven is poor Lazarus, aswell as rich Abraham; poverty, Luk. 16. rags, nakedness, cannot separate us from God's love in Christ; Rom. 8.35 He that feareth God and worketh righteousness is accepted of him; though he be never so poor, Act. 10.35 this is ancient doctrine, that God accepteth not the persons of Princes, job 34.19. nor regardeth the rich more than the poor. Use. 2 Secondly, this exhorts us to contentation, having jacobs' request, food and raiment, Gen. 28.20. 1. Tim. 6.8. Heb. 13.5. things for the present, our portion, our lot, our little, let us therewith be content; let us learn with the Apostle (a deep point of Christian learning) I have learned saith he, Phil. 4.11, 12. in whatsoever estate I am, therewith to be content; I know both how to be abased, and I know how to abound every where and in all things I am instructed, Simus contenti ista mediocri fortuna, etc. modico, substantiola. Westmer. both to be full and to be hungry, both to abound and to suffer need. Learn then, since God hath cut thee out but a little, to be hearty well content, with his good will and pleasure. Object. 1 But our little may prove too little, and so we perish in want, beg, starve in the street, etc. Answ. I will not go out of this Psalm for an answer, Verse 25. Observe the Prophet's long experience, I have been young and now am old, yet have I not seen the righteous forsaken, nor his seed begging bread. Object. 2 We daily see that which he did not, the righteous overwhelmed with poverty and beggary. Answ. If we observe, who be the common beggars in the world, we shall find the to be the vilest, graceless, and godless persons of all the earth; There are but a few Lazarusses to be found out of heaven; The walking disorderly bringeth and keepeth multitudes in the base estate of beggary, 2. Thess. 3.11. when religion doth so school the righteous, that he worketh in some lawful vocation, and so is not usually brought to so great extremity. Solomon in the book of Proverbes is very copious and plentiful in this Argument; showing that through sinful courses, many miscreants do come and crouch for a piece of silver, and a morsel of bread. In particular, By means of a whorish woman, a man is brought to a piece of bread. Prou. 6.26. Again, The drunkard and the glutton shall come to poverty, Prou. 23.21 and drowsiness shall a man with rags: These are the fruitful mothers that bring forth the numberless troops of our evil beasts and slow bellies, I mean those unprofitable burdens, the caterpillars and devouring drones of our Commonwealth, viz. the wand'ring sturdy and incorrigible rogues; He becometh poor that dealeth with a slack hand, but on the other side, Prou. 10.4. the hand of the diligent maketh rich: In all lawful and honest labour there is profit, Prou. 14.23. but the talk of the lips tendeth only to penury: Seest thou a lazy, slothful, idle wretch with his hand in his bosom, that can talk of work but do nothing? there is more hope of the homeliest labourer then of him; the poor plowboy, shall come to preferment before him, He that tilleth his land shall be satisfied with bread, Prou. 12.11. but he that followeth vain persons is void of understanding, and so in just proportion shall want bread, and beg in the end as a witless and improvident fool. Object. 3 But we see that God plungeth those, which (you would make us believe) are his only Favourites, into a deep pit of poverty. Answ. We see not things as they are; they are not so poor as we take them to be. Read what the Script. 2. Cor. 6.10. saith: As poor, yet making many rich; as having nothing, yet possessing all things. Not simply poor, but quasi pauperes, as poor. No, no, God will make hard shift (that I may speak it with reverence) before his children shall want necessaries, the hard flint, Num. 20.11 the rock of stone shall gush out water, and the hungry Raven shall bring them bread and flesh in the morning, 1. Kin. 17.6 and bread and flesh in the evening, as it did Eliah. Heb. 13.5. We have God's promise, that he will neither leave us, nor forsake us; and these reasons to induce us to believe the same. 1 Because he provideth for the unreasonable Creatures: Psal. 145.15. & 104.21. Mat. 6.26. The Ravens, Lions, and the rest, seek their meat at God, wait upon him, and have it in due season: and will he not feed his own dear children? Shall they want? No, the Lions shall lack first, Psal. 34.10 and suffer hunger. 2 He is kind even to the wicked, which are strangers to his Covenant, his enemies, ergo, he will not fail those of his own family, that are under his own charge. If God be the Saviour of all men, then especially of those that believe. 1. Tim 4.10. 3. He hath sustained us heretofore, when we were young: First, when we were in the womb, before we had a mouth to receive meat, his gracious hand made another passage: for as in the womb we are wonderfully made, so are we admirably preserved and fed. Then out of the womb, Psal. 139.14. Mal. 22.9, 10. when we yet hung upon our mother's breasts he was our God: When we had not a tongue to express want, yet he made us cry and bend by a natural instinct to the breast of our mother, richly filled with fit sustenance for us: Afterwards he fed us when we did nothing, and when we did that which was evil, and can he now fail us about his own business? No, Gen. 48.15 he feedeth the godly all their life long. 4 He hath given us his Son, Rom, 8.32. therefore he will give us with him all things also: And this is a very strong and Apostolical argument: we may reason thus: If he hath given us his Son, to be meat, drink, and cloth to our souls, he will not stand with us for so small a trifle, as may serve our bodies. 5 He will give us a royal inheritance, therefore we should not fear, that he will starve us before we come of age, and are capable of it. Fear not little flock, it is your Father's pleasure to give you a Kingdom. Luk. 12.32. 6 And lastly, if God do forsake us, and not sufficiently provide for us, it is, because he is either unable or unwilling: now for his ability, we believe that he is Almighty, and so rich in grace to all that call upon him: Hag. 2.8. Psal. 50.10 11. The silver is mine, and the gold is mine, saith the Lord of hosts. Every beast of the forest is mine, and the cattles upon a thousand hills: I know the fowls of the mountains, and the wild beasts of the field are mine. In a word, Psal. 24.1. The earth is the Lords, and the fullness thereof. And for his willingness, that is transcendent, infinitely exceeding that of natural parents towards their children: yea, it surmounteth and surpasseth that compassion of the most indulgent and tender mother. Esay 59.15 Can a woman forget her sucking child, that she should not have compassion on the son of her womb? Yea, they may forget, yet will not I forget thee. So then, content thyself with thy little, forasmuch as thy little will prove enough. Exo. 16.18 He that gathered a little had no lack. If God give but a little, he can make a little serve the turn, and be enough; and then a little is as good as a feast. Is thy provision small? thy appetite shall be the less. Remember the speech of the woman in the Martyr-booke; M. Fox. Acts and Monuments, pag. 1874. If you take away my meat, God I trust will take away my hunger. We know, as it is all one in respect of God's omnipotency to work with means, or without means: and as good Jonathan saith, There is no restraint to the Lord to save by many or by few: 1. Sa. 14.6. so in regard of God's ordinary blessing upon the righteous, it is all one to preserve them by dainty delicates, or by courser commons; by much or by little. And learn this of, our Saviour Christ, That a man's life consisteth not in the abundance of the things which he possesseth, Luk, 12.15 but in the goodness of God engraven upon them, whereby a few dead things are made sufficiently serviceable to preserve and maintain his natural life, as you shall hear by and by. Part. 3 Thirdly, it now remaineth, that I should show, that the estate of the righteous with his little, is better than the riches of many wicked. Briefly then, as I conceive the matter, in these three respects: 1 Because he hath right to his little. 2 Because he hath God's blessing with it. 3 Because he hath power to enjoy it. First, in that he hath right and just title to his little; it is his own: now a little of one's own, is better than thousands without due claim and interest, according to that true Proverb, Prou. 16.8. Better is a little with righteousness, then great revenues without right. Indeed God's child is the right and undoubted heir of the world; God giveth us richly all things to enjoy. 1. Tim. 6.17. The righteous man's tenure is in Chief, in Capite, in his head Christ jesus; all are yours, and you are Christ's: His assurance is Gods firm promise; Godliness hath the promises of this life, aswell as of that which is to come; 1. Cor. 3.22 1. Tim. 4.8. He doth enter or take possession of any thing without prayer; Give us this day our daily bread, Matth. 6.11. remembering that every creature of God is good, when it is sanctified by the word and prayer; 1. Tim. 4.5. His homage, suit, and service is the faithful discharge of his calling, both general and particular: With quietness he works and eats his own bread; 2. Thess. 3.12. When the wicked have no right at all (in the court of conscience) to whatsoever he haveth and holdeth; though in the courts of men, he hath a civil right, as Peter said to Ananias, Act. 5.4. Gen. 1.28. Was it not thine own? That undoubted right once granted to the sons of men is forfeited now, and lost in Adam's downfall; so that a man out of Christ is a thief, a robber and an usurper of all that he possesseth, and albeit he will boldly say with Nabal, 1. Sam. 25.11. My bread, and my water, and my flesh, yet they are unto him but unrighteous Mammon. Luk. 16.9. It matters not though he come by them, by reason of inheritance, gift, or labour, but then especially are they unrighteous, when they are got by force, fraud, or any unlawful means open or secret: Mich. 6.10. Now do but weigh in an equal balance, the mean man's modicum, possessed and held by so good and warrantable a right, and the riches of many wicked, purchased and procured, per fas aut nefas, by hook or by crook, by bribery, perjury, Simony, usury, by the lying tongue, the false weight, the scant measure, the deceitful ware, etc. and then tell me whose estate is best? tell me plainly, Are not the glean of Ephraim better than the vintage of Abiezer? Surely, thou wilt say of these riches as Erasmus said of pleasure; Colloq. Voluptas non est voluptas, quae cum mala fama, malaque conscientia coniuncta est. Prou. 9.17. job 20. Riches are not riches (not worthy any account) when they are joined with an ill report and a wicked conscience; for although stolen waters be sweet to the wicked for a time, yet know that there will be bitterness in the latter end; Mark what Zophar saith, handling this very argument of the wicked man that oppresseth and forsaketh the poor, and violently taketh away the house that he builded not, Verse 19 Verse 12.13. Though wickedness be sweet in his mouth, though he hide it under his though he spare it, and forsake it not, but keep it still within his mouth, yet his meat in his bowels is turned, it is the gall of Asps within him. He hath swallowed down riches and he shall vomit them up again; God shall cast them out of his belly: He shall suck the poison of Asps, the viper's tongue shall slay him; Alas, poor souls when the account is made up of all things gotten by injustice and wrong; this is the total sum, Prou. 21.6. Paululum quod insti possident est suavius & fructuosius quam impiorum magna affluentia, ob arcanam Dei benedictionem. Genebrard. Pro. 10.22. Psal. 113.7 viz. Vanity tossed to and fro of them that seek death. Secondly, in that he hath an operative or working blessing with his little, to better it both in quantity and quality. First, in quantity, which may be proved by testimonies, Divine, Humane, and Diabolical. 1. Divine, The blessing of God maketh rich; Again, He raiseth up the poor out of the dust, and lifteth the needy out of the dunghill, that is, giveth a large increase to small beginnings. 2. Humane, old father jacob may be here produced. Gen. 32.10 With my staff (saith he) I passed over this jordan, and now I am become two bands. This testimony is upon record; And may not we confirm this, and say to God's glory, with nothing, or with little we came into these gates, but now God hath multiplied us exceedingly. The lines are fallen unto us in pleasant places, yea, Psal. 16.6. we have a goodly heritage. 3. Diabolical, The father of lies, the devil uttereth this truth; thou hast blessed the work of his hands (speaking of that righteous man job) and his substance is increased in the land: job 1.10. He acknowledgeth the augmentation of the godly man's wealth to be from the blessing of God; so that as it is said in the motto, Concordiâ res paruae crescunt, so we may say, By God's blessings small things increase, God we see can quickly double the talents of his faithful servants, soon increase the little oil in the cruse; Math. 25. 1. King. 17.14. 2. King. 4. joh. 6.9. and in the pot of the poor widows, and by his powerful blessing, multiply the few loaves and the small fishes; When on the other side, either the secret and hidden curse of God like a canker, eateth, wasteth, and utterly consumeth the fair estates of many wicked, God bloweth upon that they have, with such a blast, as they sow much, and bring in little, Hag. 1.9. earn wages and put it into a bag with holes, as the Scripture speaketh; or else some open and manifest judgement do bring them down from bravery to beggary, from the ruff to the rag, from a girdle to a rent as the Prophet threatneth, In short, God seemeth to say to many wicked men, Because you served not the Lord your God with joyfulness and gladness of heart for the abundance of all things; Esay. 3.24. Therefore you shall serve your enemies which the Lord shall send against you in hunger, and in thirst, in nakedness, and in the want of all things. Deut. 28.47 48. job 37.17. Non horrenda res est aqua et polenlenta. Senec. 18. epist. Dan. 1.15. Secondly, in quality, By God's blessing, poor and mean do keep us warm, and course diet, pulse and pottage do feed and fat us. See this in that excellent example of Daniel and his companions; Their countenances appeared fairer and fatter inflesh, than all the children which did eat the portion of the King's meat. It is not the greatness and daintiness of fare, but God's good blessing that do nourish and strengthen the body of man, Leu. 26.26. Isa. 3.1. Ha' 9.1.6 Mic. 6.14. Prod. 13.25 Pauxillum pium satiat-affluentia impium non satiat. Scultet. Dcut. 8.3. God makes bread to be a staff and stay, to satiate and strengthen the righteous man, when the wicked have the staff of bread broken, and the stay taken away; they eat, eat, eat and are not satisfied. The righteous eateth to the satisfying of his soul, but the belly of the wicked shall want; In a word, man liveth not by bread only, but by every word of God: Now one word of God, is a word of blessing which the wicked have not. So that as Solomon saith of the labourer's sleep. The sleep of the labouring man is sweet, Eccles. 5.12 whither he eat little or much, so may I say of the righteous man's meat, it is sweet whether it be little or much; for the blessing of God doth so sweeten and season it; that his very appetite and hunger is a savoury sauce unto it. Thirdly, in that he hath an heart comfortably to enjoy his little. Esay. 3.10. Say ye to the righteous, it shall be well with him; for they shall eat the fruit of their doing; As it is God's mercy to reward the righteous for well-doing, so it is Gods gracious blessing, that they taste, eat and enjoy, even in this life, a part of their reward; That men may say. Psal. 58.11. Verily there is a reward for the righteous, verily there is a God that judgeth in the earth; And that this is a special favour, harken what Solomon saith, Behold that which I have seen, to eat and to drink, Eccles. 5.18 19 it is good and comely for one, justus dirigi tur a deo ut sciat uti divitijs non est avarus non est prodigus, etc. Bellarm. and to enjoy the good of all his labours, that he taketh under the Sun all the days of his life, which God giveth him, for it is his portion; Every man also to whom God hath given riches and wealth, and hath given him power to eat thereof, and to take his portion, and to rejoice in his labour, This is the gift of God. When, on the other side, there is an evil seen of him under the Sun, and it is common amongst men; Eccle. 6.1.2 A man to whom God hath given riches, wealth, and honour, so that he wanteth nothing for his soul, of all that he desireth; yet God giveth him not power to eat thereof, but a stranger eateth it, This is a vanity and an evil disease; Horat. Quo mihi fortunas si non conceditur uti? Prou. 15.16, 17. & 17.1. Eccles. 4.6. Is not then a little eaten and enjoyed, better than abundance laid up and looked on? I think I cannot conclude better then with that of Solomon, Better is a little with the fear of of the Lord; Better is a dinner of herbs; Better is a dry morsel, Better is a handful with quietness, etc. then the abundant superfluity of many wicked. Use. 1 First, hence floweth comfort and encouragement, to all them that have traced in the way of righteousness. Let not the righteous man forsake his righteousness, Ezek. 18. ●4. or slack his pace, but rather go on, since the righteous man's estate is so good, He may say as job in another sense; job 27.6. My righteousness I hold fast, Reu. 22.11. and I will not let it go. If God be so good to the righteous, Let him that is righteous be righteous still: Hos. 6.4. Let not thy goodness (O Christian professor) be as the morning cloud, or the early dew, soon dried up and gone away; but as I would have the sow the seed of righteousness in the morning of thy age, Eccle. 11.6. begin betimes; so I would not have thee withhold thy hand in the evening, give in in thy old age; but be faithful unto the death; Reu. 2.10. Yea, since God dorh not (in his mercies, graces and blessings) forsake us when we are old and gray-headed; Psal. 71.18. let us not forsake him in our old age, but let our gray-head be a crown of glory unto us, Prou. 16.31. being found in the way of righteousness. Let us increase in all well-doing, Prou. 4.18. that our paths as the shining light, may shine more and more unto the perfect day. Secondly, this may move all men to be much affected, yea, 2. Use. even ravished with this estate and happy condition, and to be induced with all speed to seek the Kingdom of God, and his righteousness, Math. 6.33. since all things shall be so comfortably added unto them: Let us labour to be partakers of that kingdom, which consist not in meat and drink, Rom. 14.17 but in righteousness: Let this be first sought after of us, and it will be the most ready way to thrive in the world: for all things shall be so added, blessed and bettered, as nothing needful shall be wanting to us. Psal. 4.6. It is the only question in the world, Who will show us any good? We that are preachers, do show thee, Mic. 6.8. O man, what is good, and what the Lord requireth of thee: nay, we show thee the good and right way, to increase and better thy outward estate: It is the Devil's Proverb, He that useth plain dealing shall die a beggar: The plain and just way is the sure, safe, and gainful way: It is a slander to say, It is vain to serve God, and what profit is it that we keep his ordinances? etc. David hath long since confuted that saying, M●l. 3.14. job 21.15. Psal. 19.11. In keeping Gods righteous judgements there is great reward. If we would try God in the practice of his will, see if God would not open the windows of heaven, Mal 3.10. and pour us out a blessing, that there shall not be room enough to receive it: Hos. 2.22. yea, when God hath betrothed us unto himself in righteousness, than he will hear the heavens, and the heavens shall hear the earth; and the earth shall hear the corn, and the wine, and the oil, and they all shall hear us. So long as thou goest on (O vain man) in the way of wickedness, thou art an outlaw, out of God's protection; God need take no care of thee: But when thou turnest thy feet to God's commandments, thou mayst claim the privilege of a good subject, take the benefit of God's Covenant, and promise, wherein God is tied in little or much, to bestow upon thee a great blessing: I think we may say as Bildad to job, If thou be'st pure and upright, job 8.6.7. surely now he will awake for thee, and make the habitation of thy righteousness prosperous, though thy beginning was small, yet thy latter end shall greatly increase: so it came to pass with him; the Text is evident for it, job. 42.12. The Lord blessed the latter end of job more than his beginning: yea, Verse 10. Deut. 28.1. God gave him twice as much as he had before: And so it will be with thee, if thou shalt hearken diligently unto the voice of thy God, to observe and to do all his Commandments, with sincerity and uprightness of heart: Vers. 3, etc. Blessed shalt thou be in the City, and blessed shalt thou be in the field: Blessed shall be the fruit of thy body, and the fruit of thy ground, and the fruit of thy cattles, the increase of thy Kine, the flocks of thy sheep. Blessed shall be thy basket and thy store. And a little after, The Lord shall command the blessing upon thee in thy storehouses, and in all that thou settest thine hand unto, etc. Use. 3 Thirdly, jam. 2.6. this sharply reproveth the wealthy-wicked, that usually despise and disdain the poor righteous man, and count him as the dung, and offscouring of the world, let them know, that although he hath but a little, Pro. 12.26. yet, The righteous is more excellent than his neighbour: and again, Better is the poor that walketh in his uprightness, Pro. 28.6. than he that is perverse in his ways, though he be rich. And to say truth, the righteous poor man, is better than the wicked rich; inasmuch as righteousness is better than riches: Now righteousness excels rithes, in many particulars, especially in these four: 1 Riches cannot secure us from God's wrath, Prou. 11.4. but righteousness can. Riches avail not in the day of wrath, but righteousness delivereth from death: 1. Pet. 1.18. We are not redeemed with corruptible things, as silver and gold: but learn what this meaneth, Esa. 1.27. Zion shall be redeemed with judgement, and her converts with righteousness. 2 Riches adorn but the body, but righteousness decketh and beautifieth the soul. Luk. 16.19. Act. 12.21. Esa. 61.10. Ezek. 16. He hath clothed me with the garments of salvation; he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a Bride adorneth herself with jewels. 3. Riches cannot give content; Eccl. 4.8. & 5.18. neither the eye, nor the heart can be satisfied with riches: man's spirit, his immortal soul cannot be filled with these terrene and transitory things. We read but of one ●●au that said, I have enough. Gen. 33.9. These trifling toys cannot satisfy the unsatiable heart of a natural man; Matth. 5.6. but they that hunger and thirst after true righteousness, shall be satisfied: yea, joh. 4.14. he that drinketh of the water that Christ doth give, shall thirst no more. 4 Riches continue not, they are not permanent and durable; they make themselves wings and are soon flown away; Prou. 23.5. but righteousness is called everlasting by the Prophet Daniel, Dan. 9.24. Psal. 82.3. and we read of the man that feareth God; his righteousness endureth for ever. Well then, thou that despisest Gods poor, God will contemn thee, and set thee at naught, and highly exalt his name and memory. Vers. 6. The righteous shall be had in everlasting remembrance: and in another place, Prou, 10.7. The memory of the just shall be blessed, but the name of the wicked shall rot. Use. 4 Fourthly, to shut up all in a word, Let us not envy the unhappy flourish of the wicked; as we are admonished in the entrance of this Psalm, Verse 1. Prou. 24.1. Psa. ●. 1.16. and by Solomon also in his book of Proverbes. Habakuk seemeth to repine at their prosperous estate, saying, Their portion is fat, and their meat plenteous: job 21.7. Job calleth their estate into question, when he saith, Wherefore do the wicked live, become old, yea, are mighty in powwer? etc. David himself stumbled at this rock of offence; Psal. 73. He was offended at this through ignorance, until he went into the Sanctuary of God, and was well catechised concerning the point. Then he understood their end, and would not change his estate with them: Ibidem. For though they prosper in the world, and increase in ricks, yet he saw that God did set them in slippery places, and cast them down to destruction. Therefore, do we see them aloft upon the top of Fortune's wheel? Claud.— jamnon ad culmine rerum, iniustos crevisse queror tolluntur in altum ut lapsu graviore ruant do they build their nests in the clouds? stay awhile, they will not be long there; they will come down as fast as ever they went up: So saith the Prophet, Man being in honour abideth not, he is like the beast that perish: Be not thou afraid when one is made rich, when the glory of his house is increased, Psal. 49.12. Verse 16. as in the same place, neither stand amazed, when they that work wickedness are set up, as another Prophet speaketh, because, Computatis, Computandis, that is to say, in right reckoning, thou art above ten thousand times a better man in thy estate; Mal. 3.15. rather pity such as have no more profit and gain by that which they possess; What doth it profit a man to gain the whole world, and to lose his own soul; Mat. 16.26. And rejoice in thine own advantage and profit, in that thou dost not labour in vain: Light is sown for the righteous, and joy for the upright in heart: therefore, 1. Cor. 15.58 Psal. 97.11. Phil. 1.11. rejoice in the Lord, ye righteous, for if thou be'st filled with the fruits of righteousness, know assuredly that the fruit of Righteousness shall be unto thee a Tree of life. Prou. 12. 3● FINIS. I. S. to the Reader. REader, if gladly thou wouldst be resolved Whom God delights in, see thou here involud, A plain description of his Favourite, Not the profane, ne yet the Hypocrite. It thwarts the purtnes of the jealous Lord, To favour sinners, or with them accord, But he who out of nature claspeth sure, By faith unfeigned, on his Saviour pure, Shows forth his light, abandons wickedness And serves the Lord in truth, and righteousness: NExt, if thou seek'st, wherein his favour stands; 'tis not in worldly wealth, ne goods or lands, But in his inward gifts and special grace, Wrought in the hearts of such as he embrace. Let not the rich then in his outward fate, Think himself happy, and in blessed estate: Nor let the poor repine, but rest content, With that same little, which the Lord hath sent. FOr lastly, here is proved how God doth bless The little portion that his own possess: But cur eth, wasteth, and consumes the store Of rich-ungodly grinders of the poor. Let then the righteous man be righteous still, And frame his life according to Gods will: For though the wicked here exalted be, The righteous man is better fare than he. FINIS.