A BRIEF TREATISE DECLARING THE TRUE NOBLEMAN, AND The base Worldling.  1. SAM. 2.30. 
They that honour me, I will honour: and they that despise me, shall be despised.  
By Walter Sweeper Minister of Strewed.  
LONDON, Printed by WILLIAM JONES, dwelling in Red-crosse sstreete. 1622.   

TO THE RIGHT HONOURABLE, WILLIAM EARL OF PEMBROCK, and Philip Earl of Mountgomerie, Grace, mercy and peace from God the Father through Christ. (* ⁎ *)  
MY good Lords, I had intended to have presented to your honourable Ladie-mother, now at rest with God, the first fruits of my labours in this kind, containing a just defence of God's truth and the credit of Dorts Synod against some of Arminius his scholars here at home, who will not be reclaimed by the grave sentence of that late Council, nor affrighted with the strange death of their master: but as Arrius his followers, after his fearful death did labour to scatter his errors fare and near, so do these with us. But your Honours may object to me, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To which I answer, that partly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and partly the importunity of some enemies did draw me forth both by preaching and printing to assay to stop the mouths of gainsayers. Now I humbly offer to your Lordship's view the true Chhristian Nobleman, who by the Spirit of Adoption calleth God Abba, Father, Rom. 8.15. and which job styles Christ, job 19.25. Goeli, My redeeming kinsman; and with Isay, Isa. 5.1. Dodi, My near kinsman. Your Honours may best challenge this little Treatise as your own right, because that I gained the greatest part of my little learning through my acquaintance with your honourable father's house and family, where you had a most religious and truly noble breeding and education, by the zealous care of your pious and truly religious father, and Lady Bathshebah neglected not to teach her young lemuel's humane and divine knowledge, Prou. 31.1, 2. Your truly noble father's house for state and government somewhat resembled salomon's Court, 2. Chron. 9.4. where sheba's Queen observed the meat of his table, the sitting of his servants, and the attendance of his ministers. And your famous Wilton house, like a little University was a more excellent nursery for learning and piety, than ever it was in former times, when King Edgar's daughter Editha had her residence and regency there: so that Popish S.F.E. had no need to seek the restoring of it to its former uses. Wilton house had in it that godly learned Physician and skilful Mathematician M. Doctor Moffet my most worthy and kind friend; it had in it great Hugh Sanford learned in all arts, sciences, knowledge, humane and divine, usque ad miraculum, whom I ever observed as Horace did his Maerenas ever before him, singultim pauca locutus, from whom I never departed without some profit. To pass over Gerard the Herballist, M. Massinger and other Gentlemen scholars. Never noble house had successively deeper Divines, namely Bishop Babington, B. Parry, M. Connan, M. Walford, M. Parker, M. Bigs. In this noble House Babingtons' rules of piety and honesty swayed, swearing was banished; yea the housekeepers and inferour servants well knew and practised the grounds of Religion, as Jerome commendeth the ploughmen of Palestina for their Hallelujahs. These were the Trophies of your father's house; he honoured God, and God honoured him, and you his seed enjoy the blessing: whereas the seed of the wicked, lo ijqqare le holam, shall not be famous for ever, Isa. 14.20. The seed of the righteous shall be great or strong in the earth, Dor iesharim ievorach, the generation of the upright shall be blessed, Psal 112.1, 2. Wisdom with an inheritance is good, saith Solomon, Eccles. 7.12. God hath blessed your Honours with a goodly heritage, Psal. 16.6. The price of wisdom is in your hands, Oh let your hearts be to it, Prou. 17.16. To whom much is given, of them much is required, Luk. 12.48. You cannot say with the Poet, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Nor with Ulysses in Homer, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
Serve the Lord with joy of heart for the abundance that he hath given you, Deut. 28.47. Let your houses not be like Eugenius Tertius Bernard's scholar his house, & recipiant & faciant bovos. Oh let the unfeigned faith, as Paul speaks to Timothy, 2. Tim. 1.5. that dwelled in your good father, dwell in you.  
The Lord bless your Honours, and increase in you all the graces of his holy Spirit, for his Christ's sake, in whom I rest,  
Your Lordship's most humble servant, Walter Sweeper.   

THE TRUE NOBLEMAN.  The Text, Prou. 12.16. 
The Righteous is more excellent than his neighbour: but the way of the wicked seduceth them.  
THE three books of Solomon are by some compared to the three parts of the Temple; the Proverbes to the large Court, made for the assembly of all the people, wherein Christ walked, joh. 10.23. Ecclesiastes to the holy place where the Priests served the Lord, Luk. 1.9. and the Canticles to the most holy place, whereinto the High priest only went once a year, Levit. 16.12. Though this b granted, yet the authority and credit of this book is no whit disparaged, but may well answer the beautiful gate of the Temple, Acts 3.2. being given by divine inspiration as all other Scriptures, 2. Tim. 3.16. And Solomon wrote not this book by any private motion, but as he was moved by the Spirit of God, 2. Pet. 1.19, 20, 21. And the title Mishle in the Hebrew, much comen death to us the excellency of this book, coming of Mashal, to rule, excel, or speak grave sentences, or dark parables, Ezek 20.49. Memashal Meshalim hu, Doth he not speak parables? and it is as much as Kurievein, princely to rule, Rom. 6.4. or, authentein, to exercise authentic authority, 1. Tim. 2.12. because these sentences, both in regard of their divine matter and form, do far excel other writings of this kind. The Ethics, O Economickes and Politickes of all Heathen Philosophers, must give place to these. A great part of these Proverbes, were copied out by Hezekiahs' servants, Prou. 25.1. A good pattern for religious Courtiers. Now whereas Solomon wrote 3000 parables and 1005 songs, 1. King. 4.32. God in his gracious providence hath reserved to the use and edification of his Church, only these few holy Proverbs, with Ecclesiastes and the Canticles, suffering the other books of humane wisdom, whereof we read 1. King. 2.41. to perish, and not willing to clog the Church with many books. And therefore many things done by Christ, are omitted, joh. 20.30. because otherwise the world would not contain the books that should be written, joh. 21.25. And as we read Eccles. 12.12. There is no end of writing books; and much reading is a weariness to the flesh.  
If you will know the sum and scope of this book, it is to teach man the holy knowledge of God, divine duty and moral precepts of civility, Prou. 1.1, 2, 3, 4. For piety doth not overthrew the duties of civility: as we learn from Christ, Luke 14.7. both teaching inward humility and outward courtesy, in not seeking the highest place at feasts, thereby to preserve our credit.  
Now in the persuading to true holiness and righteousness, the holy Ghost useth these two chief motives: First he showeth the excellency of the knowledge and fear of God, in it own nature. Secondly, the good effect of it, making the godly and righteous truly happy, as in this my text, the righteous.  
Zadick, righteousness is either attributed to God, as he is in himself simply just and infinitely good, Math. 19.17; so in the Angel's song, Isay 6.3. he is proclaimed thrice Holy, rather to prove his infinite holiness, than the trinity of the persons.  
Secondly, righteousness is applied to God, because he doth impute unto us Christ's righteousness, Rom. 10.3.26. 2. Cor. 5.21. Secondly, Christ our Mediator is called Gods righteous servant, Isay 53.2. and Zach 9.9. Zion's righteous King; and Acts 4.27. God's righteous Child, the immaculate Lamb of God, 1. Pet. 1.19.  
Thirdly, the Angels and souls in heaven are called holy and just, 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 converted Christian is called righteous: First in regard of Christ's righteousness imputed to him, Isay 50.8. He is near that doth justify me: He doth justify the wicked, Rom. 3.26. who being just by faith liveth, Rom. 1.17. Secondly, we are just in regard of infused graces and renewed obedience. And the word righteousness joined with holiness, is strictly taken for the duties of the second Table, Luk. 1.74. Serving God in holiness and righteousness. Sometimes it signifieth both piety and charity, yea all the duties of the first and second Table; so Noah is called righteous, Genes. 6.9. Of both these righteousnesses, first, Christ's imputed, and ours wrought by God's Spirit and word, faith is an instrument: for, Rom. 1.18. The just by faith liveth: and Acts 15.9. The Gentiles heart was purified by faith: and Acts 26.18. They are also sanctified by faith in Christ. ●ather cometh of a verb sometime signifying to abound; so the French hath it, A plus de resie: and the note is, more liberal in gifts; but the clause following overthroweth this sense. Sometime it signifieth to remain, Eccles. 1.13. Mahijthron, What remaineth. junius hath it, What profit is there of all the labours. But in my text it signifieth to excel; as Gen. 49.3. iether seethe veiethur gnazi, Excellency of dignity and my strength: altogether thou shalt not be excellent. The last word reugth, signifieth a friend, a companion, but here a neighbour.  
A man justified by faith, sanctified by God's Spirit, is more excellent than his wicked neighbour. You shall have the sense of the other clause hereafter.  
My text containeth in it two propositions: first, The righteous man is more excellent than his wicked neighbour. The second: The prosperous way of the wicked, maketh him to err both in judgement 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 judgement of the Church is more excellent than his irreligious neighbour, though never so great in the eye of the world. More briefly these two Doctrines: 

First, The godly man is truly honourable.  
Secondly, The wicked man is truly base.    
That this may not seem like some of Tully's paradoxes, affirming, that the wise man is only free, & the wise man is only rich; let us first hear 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 less spoken than is meant. For the Scripture here intendeth, that the child of God is truly honourable, and the child of the devil truly base; like to that phrase, Eccles. 13. Wisdom excelleth, folly, as light excelleth darkness. Light is good, darkness naught; so wicked men are base, godly men are honourable. In Isay 4.5. the Lord promiseth a covering defence to all the glory, that is, emphatically, to all the glorious people of God. Honourable things are spoken of thee, thou City of God, Psa. 87.3. The believers & true worshippers of God are called Gods secret ones, Psal. 83.3. God's people are termed See gullah, God's choice and chief treasure, Exo. 19.5. and Laos periousios, A peculiar people, Tit. 2.14. The Bereans gladly entertaining the Gospel, are styled Eugenesteroi, more honourable than others that did not so readily receive the word, Acts 17.2. There are threescore Queens and fourscore concubines, and virgins without number. My Dove, my undefiled is but one, the only one of her mother, she is the choice one of her that bore her: the daughters saw her and blessed her, yea the Queens and concubines praised her, Cant. 6.8. Now this that is spoken of the whole Church and Spouse of Christ, must be understood of the glorious estate of every holy believer, who excelleth in virtue, and is a true Saint here on earth, Psal. 16.2. And for this cause glorification signifieth both present holiness and future glory, Rom. 8.39. This causeth the Spirit of God to prefer a poor child walking in uprightness, before an old unwise King, Eccles. 4.13. But when he that ruleth over men is just, and ruleth in the fear of God, as David did, 2. Sam. 23.3. than he is in honour another Solomon, 1. King. 3.13. who had not his peer for true honour all his days, of whose royalty Christ speaketh, Mat. 6.33. When a King reigneth in righteousness, and Princes rule in judgement, Isay 32.1. when the King is the son of Nobles, and Princes eat in due time, for strength and not for drunkenness, Eccles. 10.17. than the land is not only blessed, but these great men may truly be styled as Abraham was by the Hittite, mighty Princes, yea the Princes of God, after the Scripture phrase, Gen. 23.6. Now the great Mogul, the great Turk, the Cham of Tartary, with the rich Chinese, living in Heathenism, disgracefully thinking and speaking of our truly noble Christian Princes, under the name of petty Princes of Christendom, are like Nabal, who according to his name was a foolish base creature, and yet could speak basely of David, Who is the son of Ishai? 1. Sam. 25.10. The vassals also of Antichrist can write and speak disgracefully of Gods anointed once who have shaken off the Pope's yoke; like Shimei, who to our David's, are but dead dogs, 2. Sam. 16.7, 8, 9 As righteous Lot was more worthy than all Sodom, 2. Pet. 3.7. as Lazarus his estate was better than rich Dives, Luk. 16.22, 23. yea john Baptist in prison more happy than incestuous Herod, Mark. 6.20. so still are God's children more honourable than the devils. To conclude therefore the first kind of proof, drawn from the consent of the Scripture, and to hasten to variable arguments drawn out of the Scripture, let all men know, that the true knowledge and fear of God bringeth credit and honour to all states and conditions; it advanceth the credit and esteem of poor men, and to honourable 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 drawn from the God of the righteous; Reason. 1 and according to the triplicity of the persons, it is threefold; God the Father of our Lord jesus Christ by nature, is every just man's father by grace and adoption; so in this respect our pedigree is from heaven, and therefore very honourable. Christ teacheth all true Christians, Math. 6.9. to pray thus, Our Father which art in heaven. All believers have this prerogative to be called the sons of God, which are not borne of blood, nor of the will of the flesh, nor of the will of man, but of God, joh. 1.12. Christ saith, joh 20.17. I go to my Father and your Father. We have the Spirit of adoption, crying, 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 heavenly Father, able and willing to give us all things in Christ's name, Luke 11.13. We are commanded so to do, and have a promise to be heard, joh. 16.23. 1. joh. 5.14.  
The second argument is drawn from Christ our elder brother, Reason. 2 who maketh all his younger brethren honourable; as the youngest brethren in Germany, for the most part enjoy the titles of the elder, the Electorships excepted; and the younger brethren with us bear the same coat-armour, some little difference, by the rules of Heraldry excepted, in regard of their seniority and minority. Christ maketh us 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 us Brethren, Heb. 2.11. Who is the first borne amongst many brethren, Rom. 8.29.  
For the further clearing of this point, let us first see what Christ is in himself. Secondly, what he is to us. And thirdly, what he hath done to make us honourable.  
1. Christ in regard of his own nature, is Wonderful, Counsellor, the mighty God, the Father of eternity, Isay 9.6. though at the time of his manifestation he saith, Psal. 2.7. This day have I begotten thee; yet after an unspeakable manner he was begotten from eternity, Pro. 8.22. Ganin, He hath possessed me in the beginning of his days, before his works of old. In the beginning was the Word, and this Word was with God, and that Word was God, joh. 1.1, 2. which the Greek Poet Nonnus, john's expositor, renders thus, en arreto logos arch, In the beginning, which by words cannot be expressed; therefore without robbery he was the Father's equal, Philip. 2.6. yea his fellow, Zach. 13.7. God ever all, to be blessed for ever, Rom. 9.5. Secondly, in regard of his humane nature he is most pure, holy, the immaculate Lamb of God, 1. Pet. 1.19. conceived in the womb of the virgin Marie by the holy Ghost, Luke 1.35. he fulfilled the whole law, the will of his Father to the utmost, Psal. 40.7, 8. he became obedient to the death of the cross, Phil. 2.18. so he became the Lord our righteousness, jer. 23.6. our wisdom, righteousness, redemption sanctification, 1. Cor. 1.30. This (Word (I say) became flesh, and Eskenosen, dwelled in our nature, as in a tabernacle, joh. 1.14. Great is the mystery of godliness, God manifested in the flesh, justified in the spirit, seen of Angels, preached to the Gentiles, believed on in the world, and received up into glory, 1. Tim. 3.16. At his Name every knee in heaven and earth, and under the earth doth bow, Phil. 2.10. He is set at God's right hand in heavenly places, fare above all principalities and powers, and might & dominion, and every name that is named, not only in this world, but that which is to come, Ephes. 1.20, 21. Now secondly let us consider what he is to the Church in regard of his offices, God hath put all things under his feet, and gave him to be head over all things to the Church, which is his body, the fullness 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 he might have the pre-eminence, Coloss. 1.18. Sat on my right hand (saith the Father to him) Psal. 110.1. till I make thine enemies thy footstool. And so as King and Prophet he sendeth the rod of his power out of Zion, whereby he mildly ruleth the willing people of good devotions, Psal. 110.2, 3. And as with a mace of iron breaketh the rebels in pieces as potter's vessels, Psal. 2.9. And in the 4. verse of the CX. psalm, by an oath he is made a Priest for ever after the order of Melchizedek. Heb. 7.1, 2. Christ is the Priest of our profession, more excellent than Moses: he built the house, Moses was but a servant of the house, Heb. 3.1, 2, 3. The Legal priests were sinful, offered sacrifices for themselves, and died; he holy and pure, and blameless, liveth for ever, Heb. 7.23, 24, 26, 27. There many sacrifices could not take away sins, but Christ's one oblation did, Heb. 9.13, 24, 26. once for all, Heb. 10.10. As our Priest also he appeareth for us in heaven, Heb. 9.24. and maketh intercession for us, Rom. 8.34.  
Thirdly, in the execution of these offices, what hath he done for us: first, as our Prophet he teacheth us his Father's will, and gives us holy Sacraments. Peter (Acts 3.22.) telleth the jews out of Deut. 18.15. A Prophet shall the Lord your God raise unto you, out of your brethren, like unto me, him shall you hear in all things. God lastly spoke to us 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 beloved Son, hear him, Math. 17.5. Secondly, this righteous King of Zion, Zach. 9.9. doth sit as King on mount Zion, psal. 2.6. He our King destroyed all our enemies, sin, Rom. 8.3. the law, Gal. 4.5. the devil, Heb. 2.15. Col. 2.15. death, Hos. 13.14. 1. Cor. 15.53. so delivereth us from the hands of all our enemies, Luk. 1.71. Thus he shall beat down all our enemies, 1. Cor. 15.25, 26, 27. destroying the last enemy, Death, shall give up the kingdom to God the Father, bring all his subjects to him, shall cease to reign then as Mediator, but shall retain the glory of the kingdom for ever, as the Angel telleth Marie, Of his kingdom shall be none end, Luke 1.33. As our Priest he died for our sins, and rose again for our justification, Rom. 4.25. by his blood he hath redeemed us, Eph. 1.7. Col. 1.14.20. his blood hath washed us from all our sins, Reu. 1.5. Thus Christ becomes to us our redeeming kinsman, job 19.25. and our righteousness, 1. Cor. 1.30. especially when he performs to us the second part of his priesthood, by being our Intercessor and Advocate, still making intercession for us at the right hand of his Father, Rom. 8.34. and appearing for us in heaven, Heb. 9.24. Thus in the days of his flesh he offered up prayers for us, Heb. 5.7. joh. 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. joh 5.12. On him that believeth not, his wrath abideth, joh. 3.36. Our life is with God in Christ; when Christ our glory shall appear, then shall we appear with him in glory, Col. 3.3, 4. By him we are heirs of heaven, Rom. 8.17. and are made meet to be inheriters with the Saints in glory, Col. 1.12. so that we may say with the Church in the Canticles, 5. chap. 16. verse, This is my beloved, and this is my friend, O ye daughters of jerusalem, that hath redeemed us unto God by his blood, out of every kingdom, tongue, people and nation; and hath made us Kings and Priests to our God, and we shall reign on the earth, Reuel. 5.9, 10.  
Come we now to the third argument, Reason. 3 drawn from the holy Ghost sanctifying us and adorning us with all saving graces. True noble men have always true noble spirits, by which they are discerned from the base spirited vulgars': so the holy people of God have God's Spirit given 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 effectual calling, Christ is in us, except we be reprobates, 2. Cor. 13.5. The works and effects of the holy Ghost in us are four. This holy Spirit first sanctifieth and regenerateth us, being borne again of water and of the Spirit, joh. 5.7. and borne from above. The word of truth, jam. 1.18. and the immortal seed of the word is the instrument hereof, 1. Pet. 1.23. by which we are made clean, joh. 15.3. The Lord doth wash away the filth of the daughters of jerusalem, by the spirit of judgement, and by the spirit of burning, Isay 4.4. by afflictions opening the ear, job 33.16. and by fire purging the sons of Levi, Mal. 3.3. This free Spirit affranchiseth them and sets them at liberty, Psalm 51.12. from the bondage of sin, 2. Cor. 3.17. By this Spirit they crucify the flesh with the affections and lusts; in this Spirit they live, and in this Spirit they walk, Gal. 5.24, 25.  
Secondly, this Spirit beareth witness to our spirits that we are the sons of God, Rom. 8.16. The Lord doth seal us and give us the earnest of this Spirit, 2. Cor. 1.22. by this Spirit of promise, the earnest of our inheritance he sealeth us, till we fully enjoy the same, Ephes. 1.13, 14. and by this Spirit that dwelleth in us, we know that God abideth in us, 1. joh. 3.24.  
Thirdly, the elect after their calling can boldly go to the throne of grace, there finding grace and obtaining mercy in the time of need, Heb. 4.16. yea by faith in Christ have boldness and access with confidence, Ephes. 3.12. God's children receiving the Spirit of Adoption, cry, Abba, Father, Rom. 8.15. For this end God sendeth them the Spirit of his Son, that they may call God, Father, Galat. 4.6. God's Spirit helping our infirmities; teaching us to pray, Rom. 8.26. The Lord pours on his jerusalem, the Spirit of grace and supplication, prayers for the forgiveness of sin, Zac 12.10.  
Lastly, this Spirit comforteth his in all distresses, when our spirits fail, God doth quicken us by his good Spirit, Psal. 143.7. He will not have our spirits fail before him, Isay 57.16. Therefore God's Spirit is called the Comforter, joh. 14.16. and 15.26. and 16.7.  
The fourth reason is drawn from two honourable titles which are bestowed on the faithful, Reason. 4 namely, 1. God's Church; 2. Christ's Spouse. These holy men and women are called Mount Zion, the City of the living God, Heb 12.22. Segullah, God's choice 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 beautiful, Psal. 84.1. How goodly are thy tents, O jacob, and thy tabernacles, O Israel, Num. 24.5. The Church is fair as the Moon, clear as the Sun, terrible as an army with banners, Cant. 6.9, 12. My heart did set me on the chariots of my noble people, Ammi nadis, of whom I think nobly, people of good devotions and noble resolutions, Psalm 110.3. They are renewed in the spirit of their minds, and have put on the new man, which is created in knowledge, holiness and righteousness, Ephes. 4.23, 24. Col. 3.10.  
The second honourable title is, that the Church is called the Spouse of Christ; At the King's hand standeth the Queen 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 beauty of the Church; and in Cant. 6.8, 9 affirmeth, that all the Queens, concubines and damosels did praise her, being the only undefiled of her mother. Salomons mother sitteth at his right hand, 1. King. 2.19. so doth Christ's Church, being clothed with the Sun of righteousness, the light of the Moon at her feet, and a crown of twelve stars at her head, Revelat. 12.1. Mal. 4.2. In this world Christ calleth her Chephsibah, My delight is in her, Isay 62.4. Here she is Lady Sarah with her bondwoman Hagar attending on her, Gal. 4.22. Gen. 2.19. How honourable shall she be in heaven, when she shall be presented to God without spot or wrinkle, Ephes. 5.27.  
The fift argument is thus framed: Noblemen have usually great inheritances, Reason. 5 large possessions, rich offices, or live on the bounty of their noble friends and allies. The faithful in this respect sing with David, The Lord is the portion of mine inheritance and of my cup, thou shalt maintain my lot; the lines are fallen to me in pleasant places, yea I have a goodly heritage, Psal. 16.5, 6. By Christ we are interested in an inheritance incorruptible and undefiled, that fadeth not away, but is reserved for us in heaven, 1. Pet. 1.4. This better than the blessings of judah's wine, aser's fatness, or Ephraim's dews, 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 joint heirs, Rom 17. by him we attain to an inheritance with the Saints in life, Coloss. 1.2.  
The sixth reason proving the excellent state of God's children, Reason. 6 is drawn from the honourable guard and retinue waiting on them. First, God himself keepeth his Israel, and neither slumbreth nor sleepeth, Psal. 121.4. The Name of the Lord is a strong tower, the righteous runneth unto it, and are safe, Pro. 18.10. As the mountain's compass Israel, so the Lord is round about his people for ever, Psal. 125.2. God is in the midst of the Church, therefore it shall not fall, Psal. 46.5. Behold, the eyes of the Lord are upon them that fear him, and such as trust in his mercy, to deliver their souls from death, and keep them alive in famine, Psal. 33.18, 19 yea his ears are open to their cry, and so he delivereth them out of many afflictions, Psal. 34.15, 19 He delivereth his out of six troubles, and the seventh shall not hurt them, job 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 jerusalems' deliverance from zenacherib's rage, 2. King. 19.34. and notable was constantinople's deliverance from the barbarous Gohists Arian Gaynes in Chrysostom's time, as the Church story telleth us: also by our like miraculous deliverance from the gunpowder treason, it appeareth that he that dwelleth in the secret place of the Highest, abideth under the shadow of the Almighty, Psal. 91.1. God the Father especially committeth the safe keeping of his Church to our Captain Christ jesus, Ios. 5.14. Thus Christ looked out of the pillar of fire, and troubled the Egyptian host, Exod. 14.24. This Angel of God's presence, Isay 63.9. of the Covenant, Mal. 3.1. conducted Israel through the wilderness into Canaan, Exod. 33.1, 2. This our Michael and great Prince shall stand up for his people, either in Antiochus his time, as junius, or in Antichrist and the Turks time, as Graserius and others think, Dan. 12.1. He always walks in the midst of the golden candlesticks, Reu. 2.1. Christ's vineyard, which is his own, is ever before him, Cant. 8.12. He watereth it every moment, and keepeth it day and night, Isay 27.2, 3.  
Next to Christ consider the Angels under God and Christ, our protectors: The Angel of the Lord encampeth round about them that fear him, and delivereth them, Psal. 34.7. He gives his Angels charge to carry us in their hands, in all our ways, Psal. 91.11. Our Angels do always behold the face of our heavenly Father, at his beck to come to our succour, Mat. 18.10. All these are ministering spirits, sent forth to minister to them that shall be heirs of salvation, Heb. 1.14. Not now visibly appearing to teach, as before Christ's time; nor visibly to assist us, as when they met jacob, Gen. 32.1, 2. to encourage him against his brother Esaw; for which their service, the place was rightly called Mahanaim, camps, that the Archangel Christ for a time taking up the body of a man, wrestled with jacob, Genes. 32.24. when the place was called Peniel, the face of the strong God. These Angels seeing our conversion, do rejoice, Luk. 15.10. wondering at the manifold wisdom of God, Eph. 3.10. do with bended knee pry into the mystery of the Gospel, 1. Pet. 1.12. As they comforted Christ after his temptations; and an Angel did strengthen Christ in his agony, Luk. 22.43. so Angels may assist us in our corporal and spiritual combats, Ephes. 6.12. Solomon's night-guard of threescore the most valiant men in Israel, not like these, Cant. 3.7. One prayer of Christ drew more than twelve Legions of these heavenly soldiers presently at once, every Legion did amount to about 7000. of horse and foot, Math. 26.53. When one Angel could destroy in one night one hundred, four score and five 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 giveth to his Church, children, Princes in all lands, Psal. 45.16. who by their laws and swords defend the Church, and therefore are called nursing fathers, Isay 49.23. who by God's appointment are a terror to the wicked, not to the godly, Rom. 13.3. Though sometimes Nimrod be a mighty hunter before the Lord, Gen. 10.9. and some by the spoil of nations, get them wealth and honour, Isay 10.7. Four great beasts, Dan. 7.3, 4. out of the last beast arose the double furious beast Antichrist, rising from the salt Clergy to his spiritual power, and earthly temporalty to his temporal estate, Reu. 13.1.13. This was only to punish the sins of the Church. The end of true magistracy from God is, that the Church under them may lead a quiet and peaceable life, in all godliness and honesty, 1. Tim. 2.2.  
The seventh argument to prove the godlies dignity, Reason. 7 is drawn from their honourable services done for God and his people; the noble conquests they get, where their renowned trophies are erected, and do ride in triumph in the tongues of good men. Thus the remnant of jacob, in the midst of many people, become as the dews from the Lord, as the rain on the grass, Mica 5.7. These men sometime subdue kingdoms, wax valiant in fight, and turn to flight the armies of the alients, Heb. 11.33, 34. Thus Abraham with his trained or catechised soldiers, destroyed four Kings, and delivered Lot, Genes. 14.14. Thus josua discomfiteth Amalek with the edge of the sword, Ios. 17.9. What shall I speak of Barak and Deborah, of Zebulum and Nepthalim, that ieoparded their lives in the high places of the field, judg. 5.18. What shall I speak of Gedeon destroying the Kings of Midian, judg. 7. and 8. of Samson, judg. 14.15.16. of David, 2. Sam. 8. jehosaphat, 2. Chron. 20.24. What shall we say of the poor wise man which by his wisdom delivereth a city, Eccles. 9.15. What shall we say of Constantine Christ's General in the Church's war, who destroyed Dioclesian, Maximianus, Maxentius and Licinnius, making them by his sword to fly from the fear of the Lamb, Reuel. 6.15.16. whom Brightman supposeth to be that child (Reuel. 12.5.) who did bind the Dragonish pagan Emperors, Reuel. 20.1, 2. What shall I say of Theodosius who slew the two tyrants Maximius and Eugenius, who had before killed Valentinians two sons, to whom the Poet Claudian singeth, O nimium dilecte Deo, Oh greatly beloved of God, whom the winds did serve in his wars. Let Belizarius, Virig●s, Zisca the Bohemian scourge of the Pope, johannes Huniades, Scanderbag be remembered; our martial 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 Scipio's or Maximesses, but yet they can by prayer with Moses prevail against Amalek, Exod. 17.12. and with the same Moses stand in the gap, to turn away wrath from Israel, psal. 106.23. The good man in a general corruption of manners, maketh up the hedge by his prayers, Ezek. 22.30. Also this righteous man's lips by wholesome exhortations feeds many, Pro. 13.21. For this cause Elisha calleth Elias, The charets and horsemen of Israel, 2. Ki. 2.13. and King joash 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 devil & the world, Ephes. 6.12, 13. by faith obtain victory, 1. joh. 5.3. they by Christ conquer Satan, joh. 16.23. treading him under their feet, Rom. 16.20. by whom they are more than conquerors, Rom. 8.38. These noble Christians do crucify 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 than ointment, Eccles 7.1. Thus Christ's Name is like an ointment poured out, Cant. 1.3. Christ and his Church's name shall be remembered for ever, Psal. 45.17. pilate's wife calleth Christ that righteous man, Math. 27.19. and Herod himself reverenced john for his holiness and righteousness, Mark 6.20. These noble generous spirits manage noble exploits: David hath slain his thousands, 1. Sam. 20.17. Many daughters have done well, thou excellest them all, Pro. 31.29.  
The eight reason is drawn from those especial graces which are only proper to the elect. Reason. 8 First, they only truly know God, and whom he hath sent, Christ, joh. 17.3. They have justifying faith, Tit. 1.1. which is more precious than gold, 1. Pet. 1.17. They have hope that maketh not ashamed, Rom. 5.3. by which they are saved, Rom. 8.25. by which they sit in heaven, Ephes. 2.6. being an ankerhold of the soul, firm and steadfast, by which they enter within the veil, Heb. 6.9. They have love, both towards God begetting, and his children begotten of him, 1. joh. 5.1. by which they know they are translated from death to life, 1. joh. 3.14. They have peace of conscience, being justified by faith, Rom. 5.1. which Christ giveth to his only, joh. 14.27. which peace passeth all understanding, Phil. 4.7. A white stone, that none knoweth but he that hath it, Reu. 2.17. They have joy most glorious and unspeakable, 1. Pet. 1.8. They are escaped from the corruption that is in the world through lusts, and are partakers of the divine nature, 2. Pet. 1.4. are sanctified wholly in spirit, soul and body, 1. Thess. 5.23. They are clothed with humility and patience, 1. Pet. 3.6. jam. 5.8. Lastly, they have the Spirit of grace and deprecation, Zac. 12.10.  
The ninth reason is, that God blesseth to them every estate of life, and death itself. Reason. 9 All things work together for good to them that love God, Rom. 8.28. A little that the righteous hath, is better than great possessions of the wicked, Psal. 37.16. Prou. 16.8. Prosperity is blest unto them: Riches increasing, their hearts are not set on them, Psal. 62.10. By grace a brother in high degree can be humble, jam. 1.9. Wisdom with an inheritance together, maketh him excellent, Eccles. 7.11. Solomon's wisdom remained with him in prosperity, Eccles. 2.9. The adversity of the righteous is blessed to him, who after the enduring of tentations, receiveth a crown of glory, jam. 2.12. Their sufferings are blessed, Mat. 5.10. Blessed are the persecuted for righteousness sake, for theirs is the kingdom of heaven. Thus God's children made partakers of Christ's sufferings, rejoice, 1. Pet. 4.13. For light and momentany afflictions, they reap an excellent and eternal weight of glory, 2. Cor. 4.17. They are not worthy the glory that shall be revealed, Rom. 8.18. Yea the death of the Saints is precious in God's 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 proveth the posterity 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 seldom or never beg their bread, Psal. 37.26. For David's sake Solomon's posterity are blessed, 1. King. 11.35. Psal. 112.2.  
First, this serveth to teach the righteous man thankfully to acknowledge his happy state here, Use 1 but especially in the life to come. Blessed is the man that walketh not in the counsel of the , nor standeth in the way of sinners, and hath not sat in the seat of the scornful, Psal. 1.1. Blessed are all that fear the Lord, Psal. 112.1. Blessed are the undefiled in the way, and walk in the law of the Lord, Psal. 119.1. What though mad men esteem thy life folly, and thy end ignominious, when thou art reckoned amongst the sons of God, and thy lot is among his Saints. What though the sons of base men make thee their song, job 30.8, 9 yea count thee the offscouring 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 abomination to the wicked? so let him be to thee, Pro. 29.27.  
Secondly, Use 2 seeing all men naturally desire happiness and honour, though they miss in the means of obtaining it; let all that follow after righteousness hearken unto me, and that seek the Lord, Isay 51.1. Come ye children, harken unto me, I will teach you the fear of the Lord, psal. 34.11. And which is the true way to honour and happiness the Lord himself to man showeth what is good, Mica 6.8. If by patiented continuing in well doing, thou shalt seek for glory, and honour and immortality, thou shalt find eternal 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 thyself for thy God, be still more humble, he will advance thee, and thou shalt be had in honour in the eyes of God's servants, 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 over righteous, Object. 7.16. neither make thyself over wise; why shouldst thou destroy thyself? He that refraineth from evil, maketh himself a prey, Isay 59.15. If thou be too zealous, thy friends will think thee mad, Mark 3.21.  
I answer, Answ. that some think that rash and rigorous judgement is here condemned, as Mat. 7.1. judge not, and ye shall not be judged; and jam. 3.1. Be not many masters. Others think, that men are not to stand too stiff to the maintenance of their own right, as Nabaoth did to the loss 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 God's law the land was not to be alienated from the proper Tribes and owners till Christ's coming, as may appear 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 ever, but till the year of jubilee, Deut. 15.7, 8. Leu. 25.23, 24. odd was their Lord Paramount. Thirdly, some interpret it thus: Be not pharisaically and hypocritically righteous before men, when God knoweth your hearts that they are abominable, Luke 16.15. But I think it is taken for superstitious righteousness, a sin on the right hand, when men go beyond the commandment of God, keeping men's traditions, Mat. 15.3. Mar. 7.3. Col. 2.22.23. To God's law nothing must be added nor taken away, Deut. 4.2. That we may be truly righteous, let us consider these motives.  
First, if we be holy and righteous, we are like our heavenly Father, 1. Pet. 1.16. We are secondly like unto Christ, Acts 4.27. Acts 3.4. he was just and holy. Thirdly, if we be holy, the Spirit of glory and God resteth on us, 1. Pet. 4.16. his sanctifying Spirit reigneth in us, Rom. 8.9. Fourthly, if we be holy and just, we are the redeemed of the Lord, Luk. 1.75 Gal. 1.4. Fiftly, if not holy, not enter into God's kingdom, Heb. 12.14. Reuel. 21.27. Sixthly, if holy and righteous, we shall be blessed in our outward estate. The wicked are overthrown, are not, but the house of the righteous shall stand, Prou. 12.7. The righteous may fall seven times a day, and be raised up again, but the wicked fall into mischief, Prou. 24.16. When the righteous fall, the Lord putteth under his hand, psal. 37.24. as the standers by are wont to do, to save a great man's son from a fall in wrestling.  
Outward things happen alike, to him that sweareth, Object. and to him that feareth an oath, Eccles, 9.12.  
Go thou into God's sanctuary, Answ. and thou shalt see how the wicked in the best of their prosperity stand in slippery places, and pass away as a dream, psal. 73.18.20. They flourish as a green bay tree, and are soon cut down. Mark the end of the just and unjust, psal. 37.35, 37, 38. The wicked flourishing as grass, are soon cut down, psal. 92.7. they jump fearfully into the grave, job 21.13. Lastly, consider that the righteous shall shine as the Sun in the kingdom of their Father, Mat. 13.43.  
Secondly, consider we the means of stirring us up to godliness. First, look on the holiness and righteousness of God, which made the Angels to sing, Holy, holy, holy is the Lord, Isay 6.3. the earth is full of his glory. Blessed be the glory of the Lord from his place, Ezek. 3.12. He hath no pleasure in wickedness, he hateth all the workers of iniquity, psal. 5.4, 5. His eyes are purer than to behold iniquity without displeasure, Hab. 1.13. Secondly, observe the purity and perfection of God's law, it is perfect and giveth light to the simple, psal. 19.7. it is a lamp to our feet, and a light to our paths, psal. 119.105. Ye are clean (saith Christ, joh. 15.3.) by my word. Thirdly, propound to thyself the example of good men, Heb. 11. from verse 2. to the end. Take, my brethren, the Prophets for examples. Behold the patience of job, jam. 5.10.11. Look on David's zeal, psal. 132.12. Let women look on old holy Matrons, who trusted in God; look on Sarah, calling her Husband Lord, whose daughters ye are, 1. Pet. 3.5, 6.  
Thirdly, remove the impediments that cleave to thy corrupt nature, and press thee down, Heb. 12.1. First, suspect that traitor in thine own bosom: The heart of man is deceitful above measure, and desperately wicked, jer. 17.10. Beware of an evil heart of unbelief, lest your heart be hardened by the deceitfulness of sin, Heb. 3.13. Secondly, beware of Satan's temptations, being subtle begins and crafty devices, 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 injections to blasphemy or desperation.  
In the second place, the first outward impediment is the world, wholly lying in sin, 1. joh. 5.19. In the world we may find the lusts of the flesh, the lust of the eyes, and the pride of life, 1. joh. 2.16. The second outward let, is the prosperity of the wicked, and the often afflictions of God's children. This trouble (job 21.7) offended David, Psal. 73.2, 3. jer. 12.1, 2. Hab. 1.12, 13. Hence the Atheist collecteth that it is in vain to serve God, seeing proud men and contemners of God advanced; against which temptation the godly confer together, and are strengthened by God. A book is written of them that fear him and fear him not. etc. Mal. 3.15.16.17. The wicked shall be burnt as in an Oven, when the Sun of righteousness shall arise on the godly. Mal. 41.2.  
Fourthly, what be the signs that we are truly righteous; first in ourselves the Spirit of Adoption, calling God Father, Rom. 8.15.16. His spirit certifying our spirits, that we are his children. Secondly, the fruits of the Spirit, love, joy, peace, etc. Golat. 5.22. the practice of true piety and charity, whereby we make our vocation and election sure, 2. Pet. 1.10. Election is first in nature's order, but God's vocation is first known to us. Mark lastly these two especial tokens of true sincerity: the first, love to good men and such as excel in virtue, Psal. 16.2. By which we know that we are translated from death to life, 1. joh. 3.14. The second is a delight in God's ordinances, Psal. 19.10. the word of God is sweeter than honey, better than gold. Isa. 58.13.14 the Sabbath is the good man's delight. God's precepts are not grievous to him. 1. joh. 5.3.  
Lastly, Use. 3 here is an use of consolation to the despised children of God, they are glorious in God's eyes, Esa. 49.5. they are his chief treasure, Exod. 19.5. a peculiar people, honourable Kings and priests, that shall reign with Christ for ever. Reu. 5.10. This made Moses to despise Egypt's glory and riches, esteeming the reproach of Christ much better, Heb. 11.25.26. having respect to the recompense of reward. This crown of righteousness comforted Paul, 2. Tim. 5.7.8.  
You have heard before in the opening of the sense, that by the figure meiosis, more was meant then spoken, That there is no excellency to the unrighteous and unregenerate; Doctr. 2 so continuing, God may say to them as jacob to Reuben, Gen. 49.4. Thou shalt not be excellent; and as it was spoken in another sense, 1. Sam. 4.21. Ichabod, there is no glory to them that continue in the baseness of unregenerate nature, which cometh short of the glory of God, that glorious Image that Adam lost, Rom, 3.23. Gen. 1.26, 27. These seek not the recovery of their lost estate, for glory, honour and true immortality, Rom. 2.7. They may be for their race as noble as Cain, but for sin cursed out of God's presence, carry a mark of baseness seen to God, Gen. 4.12.19, 20. God doth thrash away all the  of the earth like dross, Psal. 119.119. They are called, witches children, the seed of the adulterer and whore, Isay 57.3. john calls them a generation of vipers, Mat. 3.7. and Christ, Mat. 23.33. a generation of serpents, for whom Hell is prepared. jer. 6.28.30. brass, iron, lead, reprobate silver. 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 understandeth not, is like the beasts that perish.  
Now let us see the reasons that may further prove the baseness of the wicked.  
First, Reason. 1 whereas the godly fetch their pedigree from God and heaven; the wicked derive their race from the base earth below, and from the Devil. Christ, to the unbelieving reprobate jews, telleth them, joh. 8.44. that they are of their father the devil, whose works they do: and Saint Paul, Eph. 2.3. calleth such the children of wrath.  
The wicked unbelievers cannot call Christ their redeeming Kinsman, Reason. 2 job 19.25. He doth not make them free, joh. 83.6. neither doth he pray for the world, joh. 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 prove their baseness, Reason. 3 that they are not guided by God's Spirit, but are ruled by the spirit of the air, working in the children of disobedience, Eph. 2.2. the devil holds them in his snares, 2. Tim. 2.26. yea they are the bondmen of errruption, 2. Pet. 2.19. on these cain's mark is set, Gen. 4.15. and either they have a tormenting conscience, as Saul, 1. Sam. 16.14. or judas, Math. 5.27. or a seared conscience, 1. Tim. 4.12. These, like condemned Haman, see not the King's face, Hest. 7.8. These cry not to God when he bindeth them, job. 36.13. as the Roman custom was; and ours is to bind the hands of the condemned, i. Lictor, ligamen, go Sergeant bind his hands. Abner was not so bound, 2. Sam. 23.4. These men forsaking God, are justly of him forsaken in their miseries, Proverbs 1.26. He will no way answer Saul, 1. Sam. 28.6. Thus they fly when no man pursueth them, Prou. 28.1. fearing where is no fear, Psalm 53.5. Dying either desperately like judas, Math. 27.5. or lumpishly and sullenly like Nabal, 1. Sam. 25.37, 38. like a man closely murdered, and secretly thrown into Thames in a cloak-bag.  
Lastly these men live and dye in the bond of iniquity, and gall of bitterness. Act. 8.23.  
Fourthly, Reason. 4 what are these wicked men to the Assembly of the Saints, but as the black Tents of Kedar, Psal. 120.5. Tents of ungodliness, Psal. 84.10. The Synagogues of Satan, Reu. 2.9. Oh my soul come not thou into their secret, unto their assemblies let not my glory be united, Gen. 49.6.  
The reprobates have no right to any of the creatures, Reason. 5 Christ being the heir of the world, Heb. 2.2. & by him all things are ours. 1. Cor. 3.22.23. They are usurpers, their Table is a snare to them, Psal, 69.22. Some of them are the sons of villains, and eat Mallows and juniper roots, job, 20.4.5.6.7. Yea the Lions are sometimes hungerbitten, Psal. 34.10. Lastly, they have no portion, no right, no memorial in jerusalem, Neh. 2.20. nor inheritance in heaven, Reuel. 22.15. these dogs are without.  
The sixth reason, Reason. 6 these are not under God's protection and guard of good Angels, but are in Satan's power their jailor, who worketh in them, Ephes. 2.2. Heb. 2.15. who is their god, 2. Cor. 4.4. who like excommunicate persons are delivered to Satan, 1. Cor. 5.5. are in Satan's bands, 2. Tim. 2.26. in worse state than Turkey galley slaves.  
But are not good Angels guardians of wicked States and Monarchies? Object. Dan. 10.20. where the Angel seemeth to attend the Princes of Persia and Greece.  
I answer, Answ. that the preserving of public States for the Churches good, is one thing; and the guarding of particular wicked men, is another: yet some Cyrus for the future service of the Church, may be in a special manner preserved before he know God, Isay 45.1.4. The jailors and torments of the damned are the devils, Heb. 2.24, 25. 2. Pet. 2.4. jude 6. who yet themselves are kept in chains of darkness to the great judgement day. I confess that sometimes for an Abraham's sake an Ishmael may thrive, Genes. 17.20. and may be preserved strangely by God's Angel, Gen. 21.7. But usually I think that the Angel's attendance on bad men, is like the guarding of Ambassadors and strangers in Musconia and China, who are chief waited on for fear of hurting the State; or like the Shiriffeses men guarding the malefactors to the gallows.  
Though wickedmen may do some service for the Common weal, 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 men's exploits is not to serve God and the Church herein, but they serve their own lusts of covetousness and vainglory. These men could take cities and kingdoms, but could not rule their spirit, which is greater, Pro. 16.22. Therefore the memory of the just is blessed, but the name of the wicked shall rot, Prou. 10.7.  
The reprobate hath no saving grace: Reason. 8 All have not faith, 2. Thess. 3.2. Faith is only Gods elect, 'tis 1.1. The hope of the hypocrite is nothing, job 27.8 like a bulrush, job 8.13. They are not freed from any sin: Pride doth compass them as a chain, Psal. 73.6. There is no peace to them, Isay 48 22. and 57.21.  
Ninthly, Reason. 9 these men are accursed in every thing they put their hands unto, Deut. 28.16.17. accursed in their lives and deaths: which caused Balaam to wish to die the death of the righteous. Numb. 23.10. Yea this curse doth pursue their posterity, in the destruction of jeroboams' and Achabs' house, 1. King. 14.20. 2. Kin. 10.10.  
The first use of this Doctrine is to discover a double error in these men; use. 1 first of their own estate; secondly of the condition of the godly. The wicked think themselves happy and honourable, 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 think their state and houses shall continue for ever, Psal. 49.18. and all this is because oftentimes they have no changes, Psal. 55.29. Again, these Ishmaels' mock Isaac that hath the promise, Gen. 21.9. they despise David's honour, Psal. 4.2. they will abase him whom God will advance, Psal. 62.4. These mad fools mock the counsel of the poor, trusting in God, Psal. 14, 16. but God maketh them like a fiery oven, suddenly shooteth at their faces, Psalm 21.9.12.  
Secondly, use. 2 let this terrify them, who because sentence against an evil work is not speedily executed, fully set their hearts to do evil; Though a sinner doth evil an hundred times, and God prolong his days, yet surely know that it shall go well to them that fear God, which fear before him, but it shall not be well to the wicked, Eccles. 8.11, 12, 13. these God scattereth as the wind doth the chaff; they cannot stand in judgement with the righteous, Psal. 1.4, 5. they are tares bound up for the fire, Mat. 13.30. these cursed must go to everlasting fire, Math. 25.41. They shall leave their names a curse to God's children, Esa. 65.15. When they shall see Abraham, Isaac and jacob in heaven, Luke 13.28.  
Be you exhorted not to set your horns on high, Use. 3 nor to speak with a stiff neck, Psal. 75.5.  
THe second clause of the verse, the other branch of my Text, showeth the reason why men forsake true honour and follow base courses, because their prosperous way doth deceive them. The way of the wicked, generally signifies their train and course of life: The ways of man are before the eyes of the Lord, and he pondereth their path, Prou. 5.21. God rendereth man according to his ways, jer. 17.10. God knoweth the way of the righteous, and the way of the  shall perish, Psal. 1.6. Secondly, it signifieth the prosperity of their ways: jeremy 12.1, 2. acknowledgeth Gods righteousness, yet would plead with him concerning his judgements, Why doth the way of the wicked prosper? why are they happy that deal very treacherously? The  prosper in the world, and increase in riches, Psal. 37.12. Tatzen ghem, doth deceive them, and causeth them to err in their ways. Rabbi Elias thinketh that Tanguah written with the letter Teth, signifieth only their error of the mind; and written with Tau, as in this place, is only to be referred to the errors of ways and actions. This error is confuted by comparing these two places together, Isay 21.4. My mind erred; and Psal. 119.110. I have 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 of ways. junius translateth this place thus, seducet eos, seduceth them, giveth this sense: They err in their false opinions, preferring themselves before the just, and most false by thinking themselves more excellent than they. The French translation thus, Les fera four● vo●er, will make them go astray. Let us then understand this place of both these errors, thus: the prosperous way of wicked men, draweth their blind mind into a false conceit of themselves and the righteous, and so causeth them to follow lewd courses. Now the error in action is more evident to us; but because the error 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, observe that here is a secret objection answered; Why, if the righteous be so excellent, and the wicked so base, seeing all men hate baseness and love honour, do not the wicked men become righteous, that they may also be excellent? The holy Ghost rendereth a strong reason why they continue wicked still: Their outward pompous estate blindeth their judgement and leadeth them astray. Hence gather with me these two Doctrines:  
The prosperity of the wicked maketh him a fool, in falsle judging of his own and the righteous man's estate. The second is, that The wickeas prosperous estate causeth them to err from the paths of righteousness.  
But before we enter into the several handling of these points, let us remove a scruple and doubt hence arising: That many forlorn wretches serve the devil for nothing, and as they are base by reason of their sin before God, so are they miserable in the sight of the world, whom want and famine doth hunt to desolate places, who feed on mallows and juniper roots, dwelling in the cliffs of the valleys, and are the sons of villains, job 30.3, 9 when on the contrary, the candle of the Lord shineth on jobs head, yea when job washed his steps with butter, and rivers of oil out of the rock flowed to him, when young men and old Prince's honour job, job 29.3.12. these men have no prosperous ways to seduce them. For the clearing of which doubt, observe with me that all the disputation of job with his three friends, from the fourth to the 32, handleth these points: first, whether all wicked men are in this world overtaken with God's judgements: secondly, whether the godly do always here continue in their prosperity: thirdly, whether job now falling into misery, to be an hypocrite. jobs false friends hold the affirmative part; and job by divine arguments and experience holdeth the negative, strongly proving that by these outward things no man knoweth love or hatred, as Solomon also teacheth, Eccles 9.1. and if our hope were only of this present life, many of God's children were of all men most miserable, 1. Cor. 15.19. as Saint Paul teacheth. Herein God's judgements being most unsearchable, like the great depth, Psal. 36.6. which are secret, but always just, as Augustine observeth. Out of these things to the former objection, I frame this answer, That although all the wicked enjoy not an heaven of joys here, and all God's children are not poor and of low degree, but some are honourable in the sight of God and man, and do increase in favour with God and man, as it is spoken of jesus our Lord, Luk. 2.52. yet I affirm that not only the rich Nabals and proud haman's despise God's children, but the very sons of fools and base men, whose fathers were not worthy to sit with the dogs of jobs flock, do yet make job their song and byword, job 30.1, 8, 9 yea Christ himself was accounted a worm and no man, a reproach of men, and despised of the people, Psal. 22.6. How were the Heathen wont to cry out against the Christians in time of persecution, Hair atheous, Destroy these Atheists? How basely did the poor landiner cast off the love and kindness of his rich neighbour, as soon as he perceived he did smell of the Gospel; as our worthy in his Acts and Monuments showeth. The unconuerted thief in the time of Christ's passion, was as busy in reviling Christ as the Scribes and Pharisees, Luk. 22.29. Yea, many thiefs and murderers think better of their lewd courses then of the ways of the Lord, because they see Religion every where spoken against, Acts 28.22. If the matter were put, not only to rich wicked men, but also to beggars, whether Barrabas or Christ were rather to be chosen in their hearts, they would rather choose a rebel and a robber than Christ, joh. 18.40. Acts 3.14. Mat. 27.16. Yea the basest beggars do so distaste Religion, that they esteem their estate better than the estate of the earnest professors. This objection then notwithstanding, it is plain, that The prosperity of wicked rich men seduceth them, Doctr. 1 blindfoldeth their judgement so, that they think well of their desperate estate, and in their hearts do condemn the generation of the righteous. There is a way that seemeth right to a man, but the end thereof are the ways of death, Prou. 14.2. The same parable for the excellency thereof repeated in the same words, Pro. 16.25. The prosperous way of these ungodly seemeth at the first entrance fair unto them, but the end thereof is destruction. Like the broad way and wide gate that Christ spoke of, Mat. 7.13. Like a fair green land, leading a traveller out of his way, and casting him to the hands of thiefs. Because they have no changes, they fear not God, Psal. 73.20. This caused Christ, Mat. 13.22. to give this epithet to riches, deceitfulness of riches, because they do deceive men, falsely persuading them that they make them happy; when Solomon telleth, Pro. 1.33. that the prosperity of fools destroyeth them.  
The first reason proving that prosperity doth deceive the wicked, shall be this: Reason. 1 If Gods children's feet be almost gone, and their steps do well neereslide in seeing the prosperity of the wicked, Psal. 73.1, 2. and if the people do turn in hither, because waters of a full cup are wrung out to these wicked; and if the godly in their weakness do hereat say, I have cleansed my heart in vain, and washed my hands in innocence; and if the righteous are only at this, for fear of condemning the generation of the righteous, and cannot be fully strengthened against this temptation till they go into the Sanctuary of God, to see how these wicked are set in slippery places, and thence come to sudden and fearful ruin, Psal. 73.12, 13, 14, 15, 16, 17. how can it be but that the wicked themselves not armed against these temptations, do bless themselves in their outward estate, having their portion only in this world, Psal. 17.14.  
The second reason standeth thus: Reason. 2 Riches to a wicked man, is an idol; and therefore the covetous is called an Idolater, Eph. 5.5. a teacher of lies, Hab. 2.18. Now the rich man's wealth is is strong city, and is an high wall in his conceit, Prou. 18.11. But in the verse immediately aforegoing, Solomon telleth, that the name of the Lord is a strong tower, the righteous runneth to it and are safe; where the Antithesis doth teach us, 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 never be moved, Psa. 10.5, 6. yet by the miserable events they find themselves deceived; and as other idolaters have fed on ashes, and a seduced heart hath turned them aside, I say 44.20. that they cannot deliver their own souls, nor say, Is there not a lie in my right hand? All idolaters are like the distempered stomach of a woman with child, or young children, who will eat chalk and coals, and lime out of the wall. Whoredom, women and new wine take away men's hearts, when they ask counsel of their stocks, and their staff teacheth them, the spirit of fornication causeth men to err, Hos. 4.11, 12. So the god Mammon, in whom these men trust in stead of God, Mat. 6.24. deceiveth them of all spiritual sense and understanding. Some do to this purpose interpret that of Paul to Timothy, 1. Tim. 6.5. Men destitute of truth, do take gain to be godliness; or with Simon Magus would make gain of a show of godliness, Acts 8.19, 20. If covetousness be the root of all evil, 1. Tim. 6.19. then if this blind error which possesseth many Nabals with us, who have neither the knowledge nor power of godliness, yet do think themselves godly because they are rich; and other good men to be irreligious, because they be poor; like the Pharisees, joh. 7.49. these beggars know not the law, and are cursed.  
The third reason is this, Reason. 3 because the nature and quality of prosperity unsanctified becometh a snare, Psal. 69.22. it maketh them high minded, causth them to trust in these uncertain riches, and not in the living God, who giveth all things richly to enjoy, 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 departed from them, they will learn none of his ways, job 21.14. and with Nabal to puff at God's poor children, 1. Sam. 25.10. Who is David? who is the son of Ishai? we have too many of these runagate beggars; but yet after, ver. 37, 38. when God smote him, his heart was dead as a stone, and so he went fullenly to his grave, as a hog drinking in his blood, or as a slain man secretly in a cloak-bag cast into Thames.  
Lastly, besides this dotage, making them think that their houses shall continue for ever, Psal. 49.11.18. the flatteries of 〈◊〉 people doth much confirm their folly. As long as thou dost good to thyself, men will speak well of thee. Live thou, and speak like the Epicure soul, Thou hast enough laid up in store for many years, eate, drink, and be merry; like Sardinapalus or Eligabalus, as I ate, so much I had; saying, Let us eat and drink, for to morrow we shall die, Esay 22.13. Wear silk, far deliciously every day, like an ox fatting thyself to the day of slaughter, go speedily to hell, Luk. 16.19. yet flatterers will say, Your Worship is wise; what should you do but iocundare cum amicis, and spend your time in pleasures. How easily will these vain flatteries work on foolish rich men, who with Adam follow vain inventions, Eccles 7.31. who become vain in their imaginations, & whose foolish heart is darkness, Rom. 1.21 that walk in the vanity of their minds, having their cogitations darkened, Eph. 4.17, 18. who labour to extinguish the remainder of the light of nature, withholding the truth in unrighteousness, Rom. 1.18. Hence, the idolatry of riches, the snare of riches, the flattery of wretches increase in worldly rich men this their frenzy, the deceitfulness of men's hearts, jer. 17.9. the deceitfulness of riches, Mat. 13.22. the whole world lying in sin, 1. joh. 5.19. where is to be found nothing but these lusts of the flesh, the lusts of the eyes, the pride of life, 1. joh. 2.15. drawing men to folly and sin, and when the devil the god of this world, doth hoodwink these men's eyes, that they cannot see, believe, and be saved, 2. Corinth. 4.3, 4.  
First, use. 1 let this instruct thee, not to marvel to see so many rich men fatted against the day of slaughter, who upon a false persuasion go merrily to hell, as the ox to the shambles, like a fool to the stocks, Prou. 7.22. they flatter themselves in their wickedness, till their abominations to be hated are found out, Psal. 36.2. Thus their ways show their folly, yet their posterity approve their saying, Psal. 49.13. These men's wealth foolisheth them, as blind zeal doth a Papist, Acts 13.50. who think to serve God in persecuting his Church, joh. 16.2.  
Secondly, Use 2 let me hence exhort these seduced souls not to trust in vanity, lest vanity be their recompense, job 15.31. Oh trust not in robbery; if riches increase, set not your hearts on them, Psal. 62.10. Let not your hearts be overcome with the care of this life, Luk. 21.34.  
Thirdly, Use. 3 O ye rich men stop your ears against all flatterers, especially such as will feed you with sweet words, crying, peace, peace, when all is naught, jer. 14.13, 14. These Sirens songs will cast you on more dangerous gulfs than Scylla and Charybdis. Use the world, as not abusing, for the fashion thereof leadeth men astray. Let our Purchas tell you of Atoadines' fool's paradise, pag. 317. a Persian Mahometan, who enclosed a goodly valley between two hills, filled with all pleasure that nature or art could afford them, he gave at the first entrance to his youths a sleepy drink, carried them asleep into his place of pleasure, where they saw and enjoyed many rarities; after, gave them another sleepy potion, and then carried them out again; and so these fools thought they had been in paradise; and in hope of this they were fleshed for the committing of any villainy; therefore Vtan the Turk after destroyed it.  
Lastly, Use. 4 let this comfort them that can use this world aright; as fish are fresh in the salt Ocean, as Abraham, David and Solomon, who in abundance of riches served God; and salomon's wisdom in his prosperity remained with him, Eccles 2.19. to him wisdom 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 prodigal son, that never thought of his return home to his father till he had spent all, proveth this, Luk. 15.14, 15, 16. A man in prosperity, not sanctified, is like a wild ass used to the wilderness, that snuffeth in the air at her pleasure, at her occasion who can turn her, all that seek her will be wearied, in her month you shall find her when she is pained in bringing forth her young, jer. 2.24. It is prosperity that slayeth the fool, Prou. 1.32. If ever he will seek the Lord, in affliction he will seek him diligently, Hos. 5.15. The erring wanderings of wicked rich men, is like josephs' losing himself in the field, Gen. 37.15. Prosperity is like a false guide that setteth a man out of his way at the first entering into his travel, and so they walk through by-paths, judg. 5.6. Before I was afflicted I went astray, Psal. 119.67. To wicked men their table is made a snare, and their prosperity their ruin, Psal. 69.21.  
The first reason to prove this, Reason. 1 is an argument drawn from infallible experience in all ages, showing that wealth and riches have been used as weapons of rebellion against the Lord. jeshurun that should have been upright, when he waxed far kicked with his heel, Deut. 32.15. Wealth without grace, maketh provision for the lusts of the flesh, Rom. 13.14. Riches are consumed on lusts, jam. 4.3. Let us examine some particulars: First, wealth maketh the fat adulterers like fed horses to neigh after their neighbour's wives, jer. 5.8. We have a fearful example in David, 2. Sam. 11.2. Secondly, here men grow into idolatry, as we see in salomon's time, 1. King. 11.23. when men do richly endow and deck their idols, Psal. 16.3. Thirdly, hence pride doth compass them as a chain, Psal. 73.6. Fourthly, hence cometh blasphemy, when they stretch out their tongues against heaven, that is, God in heaven, Psal. 73.9. They say, Who is the Lord? Exod. 5.2. and they bid God departed from them, job 21.14. Wealth maketh men reject the poor, reject justice; For money (say they) answers all things, Eccles 10.19. Bring (say they) that we may drink, Amos 4.1. To maintain their pomp and state, they have both their hands open, Mica 7.3.  
Secondly, Reason. 2 there are certain adiwant causes making riches poisonful instruments of unrighteousness to men. There are two corrupters of the wealth without them; first, the devil doth dazzle men's eyes with the glittering show of wealth, 2. Cor. 4.4. as Lark-catchers do use their glosses to deceive the silly bird. Secondly, the flatteries of the world are false bawds to bewitch rich men, as Adullam was to judah, Gen. 38.20. Thirdly, within themselves, their own false unbelieving hearts deceive them, Heb. 2.13. Here the way of wicked men is in darkness, they know not at what they stumble, Prou. 4.19. And thus also because sentence against an evil work is not executed speedily, therefore the hearts of the sons of men is fully set to do evil, Eccles 8.11. and so with Dives go suddenly to hell, Luke 16.19, 20, 21.  
This Doctrine serveth first to terrify the  Nabals of the world, Use 1 to whom Christ saith, Woe be unto you that are rich now, for you have received your consolation. woe unto you that are full, for you shall hunger. woe unto you that laugh now, for you shall mourn and weep. Luk. 6.24, 25. To whom james saith, jam. 5.1, 2, 3. Go to now ye rich men, weep and howl for the miseries that shall come on you; your riches are corrupted, and your garments are motheaten; your gold and silver is cankered, and the rust of them shall be a witness against you, and shall eat your flesh as fire; you have heaped treasures against the last days. Walk in the ways of your own heart, and in the sight of your eyes, know that for this you shall come to judgement, Eccles 11.9. Oh consider this ye that forget God, lest he come and tear you in pieces, and there be none to deliver you, Psal 50.22.  
Secondly, use. 3 let me hence exhort the wicked worldlings to stand in awe, and sinne not; common with your own hearts on your beds, and be still, Psal. 4.4. Be not like bankrupts, who for fear of their great debts, dare not look into their reckoning books. Oh break off your sins with righteousness, and your iniquities with showing mercy to the poor, Dan. 4.27. Be not high minded, ye rich men, trust not in uncertain riches, but in the living God, who giveth us all things richly to enjoy, 1. Tim. 6.17. But it may be that in vain I speak to most of these men; therefore in the third place I will direct my speech to the holy and righteous man: First, envy not rich men in the riches they spend on their lusts, jam. 4.3. Psal. 37.1. When many say, who will show us any good? do thou say, Lord lift up the light of thy countenance upon me; and, Thou hast put more gladness in my heart, than they that had their corn and wine increased, Psal. 4.6, 7. A little that the righteous hath, is better than great possessions of the wicked, Psal. 37.16. If God shall bring thee to houses which thou buildest not, filled with all manner 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 deny thy God; desire only bread of competency, arton epiousion, sit both for quantity and quality to support nature. Mat. 6.11. Let your conuersation be without covetousness, for God will not forsake thee, Heb. 13.5. We brought nothing into this world, we shall carry naught hence. If we have food and raiment, let us learn 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 giveth thy body life; secondly, he feedeth ravens; thirdly, he clotheth lilies; fourthly, the Gentiles seek after these things; fifthly, none can add one cubite to his stature; sixthly, are arguments of want of faith; seventhly, sufficient to the day is the travel; eightly, first seek God's kingdom and his righteousness, and all other things shall be cast upon you. When Solomon sought of God true wisdom before all thing, God gave him that and all other necessary blessings too, 2. Chron. 1.10, 11. So if we set our hearts on heaven, Col. 3.1. he will give us that, and for a surplusage 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 counsel, will in the end receive thee to glory through Christ jesus our Lord.  
FINIS.