The fauourite: or, A plaine demonstration from Holy Scripture of Gods especiall loue to the righteous, in a sermon preached at S. Andrewes in Norwich, the 18. of Nouemb. 1611. since enlarged and newly published for the comfort of Gods people. By Timo: Plummer preacher of Gods word
BEsides that maine and manifest difference which God will make between the righteous and the wicked at the day of iudgement, when the righteous all shine foorth as the Sun,
Beside that main and manifest difference which God will make between the righteous and the wicked At the day of judgement, when the righteous all shine forth as the Sun,
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Hee hath •ade euen in this life a great difference betweene them, not onely in respect of that inward portion of true sanctifying grace, which the righteous partake inabundance,
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,
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But also in regard of their outward estate (which seemeth a Paradox) in temporals the righteous haue the better of it, hee goeth away with the better share;
But also in regard of their outward estate (which seems a Paradox) in temporals the righteous have the better of it, he Goes away with the better share;
The Method which I vse in the vnfolding of these words, is: 1. I poynt out the righteous man. 2. I obserue the little that he hath. 3. I shew how this little is better then the riches of many wicked.
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 then the riches of many wicked.
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Hence Eliphaz saith, what is man that he should be cleane? and hee that is borne of a woman that hee should bee righteous? And Esay, we are all as an vncleane thing, and al our righteousnesses are as filthy ragges;
Hence Eliphaz Says, what is man that he should be clean? and he that is born of a woman that he should be righteous? And Isaiah, we Are all as an unclean thing, and all our Righteousness Are as filthy rags;
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But the same Saint Paul saith againe, As by one mans disobedience many were made sinners, so by the obedience of one (namely Christ) shall many be made righteous:
But the same Saint Paul Says again, As by one men disobedience many were made Sinners, so by the Obedience of one (namely christ) shall many be made righteous:
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So then wee see that Gods children deriue all their righteousnes from Iesus Christ the Righteous; yea from that righteous Branch spring all their righteousnesse, they are couered about with the rayes and beames of the Sunne of righteousnesse; The Church is cloathed with the Sunne.
So then we see that God's children derive all their righteousness from Iesus 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.
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1. By imputation of Christs righteousnesse vnto vs, so Christ is made vnto vs (amongst other things) righteousnes, and God hath made him to to be sinne for vs, who knew no sinne, that we might be made the righteousnes of God in him.
1. By imputation of Christ righteousness unto us, so christ is made unto us (among other things) righteousness, 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 righteousnes, to euery one that beleeueth, therefore we call him the Lord our Righteousnesse, and this is called the righteousnesse of iustification, or the righteousnesse of faith.
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.
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2. By inchoation of inherent righteousnes, wee being changed in our naturall qualities by the power of Christs Spirit, are led on to performe (in some measure) the righteousnes of the morall Lawe, following the example of our Sauiour Christ;
2. By inchoation of inherent righteousness, we being changed in our natural qualities by the power of Christ Spirit, Are led on to perform (in Some measure) the righteousness of the moral Law, following the Exampl of our Saviour christ;
according to that pregnant place, He that doth righteousnes, is righteous, euen as hee is righteous, and (this is called the righteousnes of Sanctification,
according to that pregnant place, He that does righteousness, is righteous, even as he is righteous, and (this is called the righteousness of Sanctification,
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A Righteous man is such an one as being found in sinnefull Adam, a child of wrath, is through Gods eternall grace of election in Christ, called to be the Sonne of God,
A Righteous man is such an one as being found in sinful Adam, a child of wrath, is through God's Eternal grace of election in christ, called to be the Son of God,
and heire of heauen, whose sinne is freely pardoned, and person accepted in the actiue & passiue righteousnes of Christ applyed by faith, who being endued and renewed with the Spirit of Christ is so throughly altered and changed in soule, body,
and heir of heaven, whose sin is freely pardoned, and person accepted in the active & passive righteousness of christ applied by faith, who being endued and renewed with the Spirit of christ is so thoroughly altered and changed in soul, body,
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and spirit, that he is daily enabled to dye vnto sinne, and to liue vnto righteousnes, that is, willingly to performe some new and pleasing obedience to Gods reuealed will, the onely rule of righteousnes, and that from one degree vnto another,
and Spirit, that he is daily enabled to die unto sin, and to live unto righteousness, that is, willingly to perform Some new and pleasing Obedience to God's revealed will, the only Rule of righteousness, and that from one degree unto Another,
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vntill at the last hee hath Gods image repayred and restored in as ample and better manner then euer it was at the first, to the prayse and glory of Gods rich grace.
until At the last he hath God's image repaired and restored in as ample and better manner then ever it was At the First, to the praise and glory of God's rich grace.
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VVHen on the contrary a wicked man is such an one, as beeing the cursed off-spring of rebellious Adam, is by Gods eternall and iust appointment left in that damnable estate, who beeing dead in sinnes and trespasses, that is to say, hauing his minde darkened, his will captiuated, his affections disordered, is not able to vnderstand, will,
When on the contrary a wicked man is such an one, 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,
yea notwithstanding all the meanes God vseth, and fauour he sheweth to reclayme him, there is none effectuall vnto him, he will not learne righteousnesse,
yea notwithstanding all the means God uses, and favour he shows to reclaim him, there is none effectual unto him, he will not Learn righteousness,
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In Sodom and Gomorrha there was not found ten righteons men, though they might haue saued the whole Cities from perdition, Onely Lot is deliuered, that righteous man that dwelt amongst them, who seeing and hearing, vexed his righteous soule from day to day, with their vnlawfull deedes.
In Sodom and Gomorrha there was not found ten righteous men, though they might have saved the Whole Cities from perdition, Only Lot is Delivered, that righteous man that dwelled among them, who seeing and hearing, vexed his righteous soul from day to day, with their unlawful Deeds.
though wee search the world with lights? But what shall we say or doe when wee finde such scarcitie and want of righteousnesse on the earth? We must pray that righteousnes may looke downe from heauen;
though we search the world with lights? But what shall we say or doe when we find such scarcity and want of righteousness on the earth? We must pray that righteousness may look down from heaven;
Let vs not forget the Illustrious Prince and Princesse Palatine, with their hopefull issue, but pray, that God would blesse him in all his iust designes, that his righteousnes may be brought forth as the light, and his iudgement as the noone day.
Let us not forget the Illustrious Prince and Princesse 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, and his judgement as the noon day.
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yea let vs pray that euery priuate man may haue on him the brestplate of righteousnesse, that we may offer daily the sacrifice of righteousnesse, putting our trust in the Lord;
yea let us pray that every private man may have on him the breastplate of righteousness, that we may offer daily the sacrifice of righteousness, putting our trust in the Lord;
Secondly, vpon our survay wee exclude from all comfort of this doctrine, the greatest part of the world which are openly prophane and grossely wicked, That hold the truth in vnrighteousnesse, whose lust is there law, who haue no feare of God before their eyes, &c. as yee may reade euery where in the booke of God.
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, whose lust is there law, who have no Fear of God before their eyes, etc. as ye may read every where in the book of God.
Learne in time before the gate of Gods mercy be shut, to breake off thy sinnes by righteousnesse, and thine iniquities by shewing mercie to the poore, by a holy restitution of wrongs, by the daily practise of repentance,
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, by a holy restitution of wrongs, by the daily practice of Repentance,
if it may be a lengthening of thy tranquilitie, both in this life, and in the life to come, Let my counsell bee acceptable vnto thee, doe not sell thy selfe to worke wickednes, and gaine nothing but a roome in hell, in Tophet ordained of old;
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 fell thy self to work wickedness, and gain nothing but a room in hell, in Tophet ordained of old;
Yea for the King it is prepared (saith the Prophet) he hath made it deepe and large, the pile thereof is fire and much wood, the breath of the Lord like a streame of brimstone doth kindle it.
Yea for the King it is prepared (Says the Prophet) he hath made it deep and large, the pile thereof is fire and much wood, the breath of the Lord like a stream of brimstone does kindle it.
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Thirdly, by this description we also vncase the hypocrite, and ciuill man, who haue onely the outward shew and conceit of righteousnesse, without the inward, sound, solide,
Thirdly, by this description we also uncase the hypocrite, and civil man, who have only the outward show and conceit of righteousness, without the inward, found, solid,
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Therefore let me say vnto you, as our Sauiour said vnto his hearers, Except your righteousnesse exceede the righteousnesse of the Scribes and Pharisies, ye cannot enter into the kingdome of heauen.
Therefore let me say unto you, as our Saviour said unto his hearers, Except your righteousness exceed the righteousness of the Scribes and Pharisees, you cannot enter into the Kingdom of heaven.
Yea, Beloued in the Lord, Knowing that a man is not iustified by the workes of the Lawe, but by the faith of Iesus Christ, let vs freely confesse, In the Lord we haue our righteousnes and strength;
Yea, beloved in the Lord, Knowing that a man is not justified by the works of the Law, but by the faith of Iesus christ, let us freely confess, In the Lord we have our righteousness and strength;
Doth not Saint Iames labour to make men see, that by workes a man is iustified and not by faith onely? And yet S. Paul from good premises concludes, That a man is iustified by faith without the deeds of the Law;
Does not Saint James labour to make men see, 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;
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S. Iames speaketh of iustification before men, and so he maketh workes to iustifie, Declaratiuè, declaring who are to be accounted righteous, in the Court of Sanctification,
S. James speaks of justification before men, and so he makes works to justify, Declaratiuè, declaring who Are to be accounted righteous, in the Court of Sanctification,
and by this meanes, the Apostle layeth the idle, emptie, verball professour vpon his backe, who onely braggeth of faith, not hauing the fruits thereof,
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,
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and appropriating the righteousnesse of Christ vnto the sinner, by which the sinner may with boldnes appeare before Gods tribunall, in the Court of iustification;
and appropriating the righteousness of christ unto the sinner, by which the sinner may with boldness appear before God's tribunal, in the Court of justification;
and by this meanes the Apostle beateth downe the proud, conceited, Pharisaicall Iusticiary, that dares obtrude and thrust vpon God his owne good workes, good intents, and good meanings.
and by this means the Apostle beats down the proud, conceited, Pharisaical Justiciary, that dares obtrude and thrust upon God his own good works, good intents, and good meanings.
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The poore Publican that humbly confesseth his sinnes, and desireth Gods mercy in the merits of Christ, is the man that goeth away iustified rather then the other.
The poor Publican that humbly Confesses his Sins, and Desires God's mercy in the merits of christ, is the man that Goes away justified rather then the other.
I answer by distinguishing of righteousnes, there is a double righteousnes, one of the person, another of the cause, Dauid there would haue God to iudge him, according to the goodnesse or righteousnes of his cause;
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;
For as the Israelites did not possesse the land of Canaan for their righteousnes, so thinke not thou to climbe vp to heauen by thine own workes and merits.
For as the Israelites did not possess the land of Canaan for their righteousness, so think not thou to climb up to heaven by thine own works and merits.
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Let me deale plainely, bee not so sortish to thinke of deseruing at Gods hands by thy workes of legall righteousnes, considering what thou maist reade in Job against this conceit, Is it any pleasure to the almighty that thou art righteous? or is it gaine to him that thou makest thy wayes perfect? If thou be righteous, what giuest thou him? or what receiueth hee of thine hand? When we haue done all things commanded vs of God, let vs say in truth,
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 Mayest read in Job against this conceit, 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,
though they be not admitted to be Causae regnandi, and put in the top of Iustification? May they not be Viae ad Regnum, wayes that God haue appointed vs to walke in? Is it nothing that our heauenly Father is glorified by good workes? And that our brethren are many wayes bettered by them,
though they be not admitted to be Causae regnandi, and put in the top of Justification? May they not be Viae ad Kingdom, ways that God have appointed us to walk in? Is it nothing that our heavenly Father is glorified by good works? And that our brothers Are many ways bettered by them,
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and that wee our selues are by the same assured of our effectuall calling and eternal election? And know further, that wee doe not so strictly call for faith onely,
and that we our selves 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,
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but that we require works, the fruites of faith, to iustifie, and testifie the life and truth of the same faith, yea although faith, other graces and workes be together in a Christian,
but that we require works, the fruits of faith, to justify, and testify the life and truth of the same faith, yea although faith, other graces and works be together in a Christian,
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So faith, loue, and workes are in a true Christian, but faith (as it is an instrument to lay hold, not as it is a vertue, grace, or worke) onely iustifieth.
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.
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To make an end of this matter, we are vndoubtedly to beleeue, that this doctrine of Gods free iustification, doth most plainely arise from holy Scripture;
To make an end of this matter, we Are undoubtedly to believe, that this Doctrine of God's free justification, does most plainly arise from holy Scripture;
that it may be said of vs, as of Zacharie and Elizabeth; they were both righteous before God, walking in all the commaundements and ordinances of the Lord, blamelesse;
that it may be said of us, as of Zacharias and Elizabeth; they were both righteous before God, walking in all the Commandments and ordinances of the Lord, blameless;
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then to serue him in holinesse and righteousnesse all the daies of our life? were we not made free from sinne for that very cause, that wee might become the seruants of righteousnesse? And wherefore did God reueale his Gospel of grace (called the word of righteousnesse ) but to teach vs to deny vngodlinesse and worldly lusts, and to liue righteously? To what other end tendeth Gods ordinance of preaching but to turne men vnto righteousnesse? Doth not the Apostle call true Preachers the Ministers of righteousnesse? Are not the Sacraments which wee receiue seales of righteousnesse? I thinke true Religion is nothing else,
then to serve him in holiness and righteousness all the days of our life? were we not made free from sin for that very cause, that we might become the Servants of righteousness? And Wherefore did God reveal his Gospel of grace (called the word of righteousness) but to teach us to deny ungodliness and worldly Lustiest, and to live righteously? To what other end tendeth God's Ordinance of preaching but to turn men unto righteousness? Does not the Apostle call true Preachers the Ministers of righteousness? are not the Sacraments which we receive Seals of righteousness? I think true Religion is nothing Else,
but the way of righteousnesse; and can we please God better then by this? or bee any way better assured of his loue and acceptation? Hee loueth him that followeth after righteousnesse.
but the Way of righteousness; and can we please God better then by this? or be any Way better assured of his love and acceptation? He loves him that follows After righteousness.
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The second thing which I propounded obserueable, is, That for the most part the righteous haue but a poore pittance, a very little of these outward things;
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;
The Lord is good vnto all, his mercy is ouer all his workes: He stampeth and printeth some of his communicable goodnesse vpon the vilest of his creatures,
The Lord is good unto all, his mercy is over all his works: He stampeth and printeth Some of his communicable Goodness upon the Vilest of his creatures,
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and who may controule him, doing what he will with his owne? Therefore hee giueth the wicked their portion in this life, and they may looke for no more,
and who may control him, doing what he will with his own? Therefore he gives the wicked their portion in this life, and they may look for no more,
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Hee can say to them as he said to wicked Saul, When thou wast little in thine owne sight, I aduanced thee, &c. and they shall not be able to say vnto him, Wee knew that thou art an hard man.
He can say to them as he said to wicked Saul, When thou wast little in thine own sighed, I advanced thee, etc. and they shall not be able to say unto him, we knew that thou art an hard man.
5. That he may exercise his speciall graces in their hearts, as Faith, Patience, Hope, Humilitie, &c. Faith, for if they should haue riches, in abundance, they would goe neere to trust in them;
5. That he may exercise his special graces in their hearts, 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 vncertaine riches, and not in the liuing God; and therefore God often keepeth backe greatnesse, that himselfe might be our chiefest trust and stay.
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.
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He bids them, Take heede that when they haue eaten and are ful, and haue built goodly houses, &c. that their heart be not lifted vp, and they forget God which brought them forth of the land of Egypt, from the house of bondage.
He bids them, Take heed that when they have eaten and Are full, and have built goodly houses, etc. 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.
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but it commeth often to passe that in abundance Gods children are subiect to surfeit; when penury, want, and their competent little keepeth them in good temper;
but it comes 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;
Haue ye not read that God is called, the God of the poore and needie, the Father of the fatherlesse? Hath not God chosen the poore in this world, rich in faith,
Have you not read that God is called, the God of the poor and needy, the Father of the fatherless? Hath not God chosen the poor in this world, rich in faith,
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ordinarily the poorer sort of people, do giue best well-come and entertainment to the same, when not many mightie and rich in the world are effectually called; Haue any of the rulers beleeued on him? How hardly shall they that haue riches enter into the kingdome of God? such as trust in riches, as is there expounded.
ordinarily the Poorer sort of people, do give best welcome and entertainment to the same, when not many mighty and rich in the world Are effectually called; 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, as is there expounded.
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and alwaies remember that in heauen is poore Lazarus, aswell as rich Abraham; pouertie, ragges, nakednesse, cannot separate vs from Gods loue in Christ;
and always Remember that in heaven is poor Lazarus, aswell as rich Abraham; poverty, rags, nakedness, cannot separate us from God's love in christ;
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Secondly, this exhorts vs to contentation, hauing Iacobs request, foode and rayment, things for the present, our portion, our lot, our little, let vs therewith be content;
Secondly, this exhorts us to contentation, having Iacobs request, food and raiment, things for the present, our portion, our lot, our little, let us therewith be content;
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I know both how to be abased, and I know how to abound euery where and in all things I am instructed, both to be full and to be hungry, both to abound and to suffer neede.
I know both how to be abased, and I know how to abound every where and in all things I am instructed, both to be full and to be hungry, both to abound and to suffer need.
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yet haue I not seene the righteous forsaken, nor his seed begging bread. We daily see that which he did not, the righteous ouer-whelmed with pouertie and beggery.
yet have I not seen the righteous forsaken, nor his seed begging bred. We daily see that which he did not, the righteous overwhelmed with poverty and beggary.
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The walking disorderly bringeth and keepeth multitudes in the base estate of beggery, when religion doth so schoole the righteous, that he worketh in some lawfull vocation,
The walking disorderly brings and Keepeth Multitudes in the base estate of beggary, when Religion does so school the righteous, that he works in Some lawful vocation,
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These are the fruitfull mothers that bring forth the numberlesse troupes of our euill beasts and slow bellies, I meane those vnprofitable burdens, the caterpillars and deuouring droanes of our Common-wealth, viz. the wandring sturdie and incorrigible rogues;
These Are the fruitful mother's 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 wandering sturdy and incorrigible rogues;
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Seest thou a lazie, slothfull, idle wretch with his hand in his bosome, that can talke of worke but doe nothing? there is more hope of the homeliest labourer then of him;
See 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 poore plowboy, shall come to preferment before him, He that tilleth his land shall be satisfied with bread, but hee that followeth vaine persons is voyde of vnderstanding, and so in iust proportion shall want bread,
the poor plowboy, shall come to preferment before him, He that Tilleth his land shall be satisfied with bred, but he that follows vain Persons is void of understanding, and so in just proportion shall want bred,
No, no, God will make hard shift (that I may speake it with reuerence) before his children shall want necessaries, the hard flint, the rocke of stone shall gush out water,
No, no, God will make hard shift (that I may speak it with Reverence) before his children shall want necessaries, the hard flint, the rock of stone shall gush out water,
2 He is kind euen to the wicked, which are strangers to his Couenant, his enemies, ergo, hee will not faile those of his owne family, that are vnder his owne charge.
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.
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When we had not a tongue to expresse want, yet he made vs cry and bend by a naturall instinct to the breast of our mother, richly filled with fit sustenance for vs:
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:
If he hath giuen vs his Sonne, to be meate, drinke, and cloth to our soules, hee will not stand with vs for so small a triflle, as may serue our bodies.
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.
so in regard of Gods ordinary blessing vpon the righteous, it is all one to preserue them by dainty delicates, or by courser commons; by much or by little.
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.
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And learne this of, our Sauiour Christ, That a mans life consisteth not in the aboundance of the things which he possesseth, but in the goodnesse of God engrauen vpon them, whereby a few dead things are made sufficiently seruiceable to preserue and maintaine his naturall life,
And Learn this of, our Saviour christ, That a men life Consisteth not in the abundance of the things which he Possesses, but in the Goodness of God engraved upon them, whereby a few dead things Are made sufficiently serviceable to preserve and maintain his natural life,
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Briefly then, as I conceiue the matter, in these three respects: 1 Because he hath right to his litle. 2 Because he hath Gods blessing with it. 3 Because hee hath power to enioy it.
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.
now a little of ones owne, is better then thousands without due claime and interest, according to that true Prouerbe, Better is a little with righteousnes, then great reuenewes without right.
now a little of ones own, is better then thousands without endue claim and Interest, according to that true Proverb, Better is a little with righteousness, then great revenues without right.
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When the wicked haue no right at all (in the court of conscience) to whatsoeuer he haueth and holdeth; though in the courts of men, he hath a ciuill right,
When the wicked have no right At all (in the court of conscience) to whatsoever he haveth and holds; though in the Courts of men, he hath a civil right,
and albeit he will boldly say with Nabal, My bread, and my water, and my flesh, yet they are vnto him but vnrighteous Mammon. It matters not though he come by them, by reason of inheritance, gift,
and albeit he will boldly say with Nabal, My bred, and my water, and my Flesh, yet they Are unto him but unrighteous Mammon. It matters not though he come by them, by reason of inheritance, gift,
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and the riches of many wicked, purchased and procured, per fas aut nefas, by hooke or by crooke, by briberie, periurie, Simonie, vsury, by the lying tongue, the false weight, the scant measure, the deceitfull ware, &c. and then tell me whose estate is best? tell me plainly, Are not the gleanings of Ephraim better then the vintage of Abiezer? Surely, thou wilt say of these riches as Erasmus said of pleasure;
and the riches of many wicked, purchased and procured, per fas Or 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 gleanings of Ephraim better then the vintage of Abiezer? Surely, thou wilt say of these riches as Erasmus said of pleasure;
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so that as it is said in the motto, Concordiâ res paruae crescunt, so we may say, By Gods blessings smal things encrease, God we see can quickly double the talents of his faithfull seruants, soone encrease the little oyle in the cruse;
so that as it is said in the motto, Concordiâ Rest 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;
and in the pot of the poore widdowes, and by his powerfull blessing, multiply the few loaues and the small fishes; When on the other side, either the secret and hidden curse of God like a canker, eateth, wasteth,
and in the pot of the poor widow's, and by his powerful blessing, multiply the few loaves and the small Fish; When on the other side, either the secret and hidden curse of God like a canker, Eateth, wastes,
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or else some open and manifest iudgement doe bring them downe from brauery to beggery, from the ruffe to the ragge, from a girdle to a rent as the Prophet threatneth, In short, God seemeth to say to many wicked men, Because you serued not the Lord your God with ioyfulnes and gladnesse of heart for the abundance of all things;
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 rend as the Prophet threatens, In short, God seems to say to many wicked men, Because you served not the Lord your God with ioyfulnes and gladness of heart for the abundance of all things;
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Secondly, in qualitie, By Gods blessing, poore and meane cloathes doe keepe vs warme, and course diet, pulse and pottage doe feed and fat vs. See this in that excellent example of Daniel and his companions;
Secondly, in quality, By God's blessing, poor and mean clothes do keep us warm, and course diet, pulse and pottage do feed and fat us See this in that excellent Exampl of daniel and his Sodales;
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It is not the greatnesse and daintinesse of fare, but Gods good blessing that doe nourish and strengthen the body of man, God makes bread to be a staffe and stay, to satiate and strengthen the righteous man,
It is not the greatness and daintiness of fare, but God's good blessing that do nourish and strengthen the body of man, God makes bred to be a staff and stay, to satiate and strengthen the righteous man,
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The sleepe of the labouring man is sweete, whither he eate little or much, so may I say of the righteous mans meate, it is sweet whether it be little or much;
The sleep of the labouring man is sweet, whither he eat little or much, so may I say of the righteous men meat, it is sweet whither it be little or much;
And that this is a speciall fauour, hearken what Salomon saith, Behold that which I haue seene, to eate and to drinke, it is good and comely for one, and to enioy the good of all his labours, that he taketh vnder the Sunne all the daies of his life, which God giueth him, for it is his portion;
And that this is a special favour, harken what Solomon Says, Behold that which I have seen, to eat and to drink, it is good and comely for one, and to enjoy the good of all his labours, that he Takes under the Sun all the days of his life, which God gives him, for it is his portion;
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Is not then a little eaten and enioyed, better then abundance laide vp and lookt on? I thinke I cannot conclude better then with that of Salomon, Better is a little with the feare of of the Lord;
Is not then a little eaten and enjoyed, better then 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;
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for all things shall be so added, blessed and bettered, as nothing needfull shall be wanting to vs. It is the onely question in the world, Who will shew vs any good? We that are preachers, do shew thee, O man, what is good,
for all things shall be so added, blessed and bettered, as nothing needful shall be wanting to us It is the only question in the world, Who will show us any good? We that Are Preachers, do show thee, Oh man, what is good,
It is a slander to say, It is vaine to serue God, and what profit is it that wee keepe his ordinances? &c. Dauid hath long since confuted that saying, In keeping Gods righteous iudgements there is great reward.
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, In keeping God's righteous Judgments there is great reward.
If we would trie God in the practice of his will, see if God would not open the windowes of heauen, and poure vs out a blessing, that there shall not be roume enough to receiue it:
If we would try God in the practice of his will, see if God would not open the windows of heaven, and pour us out a blessing, that there shall not be room enough to receive it:
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And so it will be with thee, if thou shalt harken diligently vnto the voice of thy God, to obserue and to doe all his Commandements, with sinceritie and vprightnesse of heart:
And so it will be with thee, if thou shalt harken diligently unto the voice of thy God, to observe and to do all his commandments, with sincerity and uprightness of heart:
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Blessed shall be the fruite of thy body, and the fruit of thy ground, and the fruit of thy cattell, the increase of thy Kine, the flockes of thy sheepe.
Blessed shall be the fruit of thy body, and the fruit of thy ground, and the fruit of thy cattle, the increase of thy Kine, the flocks of thy sheep.
and in all that thou settest thine hand vnto, &c. Thirdly, this sharpely reprooueth the wealthy-wicked, that vsually despise and disdaine the poore righteous man,
and in all that thou settest thine hand unto, etc. Thirdly, this sharply Reproveth the wealthy-wicked, that usually despise and disdain the poor righteous man,
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and count him as the dung, and off-scouring of the world, let them know, that although hee hath but a little, yet, The righteous is more excellent then his neighbour:
and count him as the dung, and offscouring of the world, let them know, that although he hath but a little, yet, The righteous is more excellent then his neighbour:
but they that hunger and thirst after true righteousnes, shall be satisfied: yea, he that drinketh of the water that Christ doth giue, shall thirst no more.
but they that hunger and thirst After true righteousness, shall be satisfied: yea, he that Drinketh of the water that christ does give, shall thirst no more.
Fourthly, to shut vp all in a word, Let vs not enuie the vnhappy flourish of the wicked; as wee are admonished in the entrance of this Psalme, and by Solomon also in his booke of Prouerbes.
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, and by Solomon also in his book of Proverbs.
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yea, are mighty in powwer? &c. Dauid himselfe stumbled at this rocke of offence; Hee was offended at this through ignorance, vntill he went into the Sanctuary of God,
yea, Are mighty in powwer? etc. David himself stumbled At this rock of offence; He was offended At this through ignorance, until he went into the Sanctuary of God,
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therefore, reioyce in the Lord, ye righteous, for if thou beest filled with the fruits of righteousnes, know assuredly that the fruit of Righteousnes shall be vnto thee a Tree of life. FINIS.
Therefore, rejoice in the Lord, you righteous, for if thou Best filled with the fruits of righteousness, know assuredly that the fruit of Righteousness shall be unto thee a Tree of life. FINIS.
Prou. 21.6. Paululum quod insti possident est suauius & fructuosius quam impiorum magna affluentia, ob arcanam Dei benedictionem. Genebrard. Pro. 10.22. Psal. 113.7
Prou. 21.6. Paululum quod Institute possident est suauius & fructuosius quam Impious Magna affluentia, ob arcanam Dei benedictionem. Genebrard. Pro 10.22. Psalm 113.7
