Exercises vpon the first Psalme Both in prose and verse. By Geo: Wither, of the Societie of Lincolnes Inne. Wither, George, 1588-1667. 1620 Approx. 187 KB of XML-encoded text transcribed from 94 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). A15636 STC 25902 ESTC S120229 99855428 99855428 20921 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A15636) Transcribed from: (Early English Books Online ; image set 20921) Images scanned from microfilm: (Early English books, 1475-1640 ; 1054:7) Exercises vpon the first Psalme Both in prose and verse. By Geo: Wither, of the Societie of Lincolnes Inne. Wither, George, 1588-1667. [14], 173, [3] p. Printed by Edw. Griffin, for Iohn Harrison, and are to be sold at his shop, in Pater Noster Row, at the signe of the Golden Vnicorne, London : 1620. Partly in verse. Includes a verse paraphrase of Ecclesiastes XII, 1-8. The last leaf is blank. Reproduction of the original in the Henry E. Huntington Library and Art Gallery. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- O.T. -- Psalms I -- Commentaries -- Early works to 1800. Bible. -- O.T. -- Psalms I -- Meditations -- Early works to 1800. 2003-09 TCP Assigned for keying and markup 2003-10 SPi Global Keyed and coded from ProQuest page images 2003-11 Olivia Bottum Sampled and proofread 2003-11 Olivia Bottum Text and markup reviewed and edited 2003-12 pfs Batch review (QC) and XML conversion TO THE NOBLE YOVNG GENTLE-MAN , Sr. IOHN SMITH , Knight ; onely Sonne to the honourable Knight , Sr. THOMAS SMITH , Gouernour of the East-India Company , &c. The Author of these Exercises , heartily wisheth all true happinesse whatsoeuer . SIR ; MVch hath beene the respect , and many the courtesies ; which , I haue receiued from your noble Father . And the greatest requitall I can giue him ; is , to make my selfe ( as far as in mee lyeth ) such a one , as that hee neede not repent , nor be ashamed of the respect hee hath showne mee : and that , if I should dye vnable to repay his kindnesses ; he might yet , haue some cause , to think his fauors not altogether lost vpon mee . Nay rather , might reckon them among the good deedes he hath done ) in regard I haue made vse of them , ( not to follow my pleasures , but ) to enable me in some good endeauours . Of which , this little volume is a part ; & knowing , I should well witnesse my loue vnto him , whensoeuer I gaue good testimony of mine honest affection towards you . Lo , as a pledge therof , I consecrate to your vse , these Exercises . And , with your name , deliuer them ouer to the world . That , when , and wheresoeuer they shall be read ; you may be remembred , both for a louer of these kinds of studies , & a Fauourer of his , who was desirous to bee honestly employed . For , such haue you approued your selfe towards mee , both in your courteous familiarity : and by that free accesse , which in my meditations , I haue alwayes had to your Library . Accept then these papers ; & let it not be tedious vnto you , sometime to read them ouer . For , though I may be thought fitter by many , to accompany you in the way of pleasures : then to present you with any sound precepts of morality , or Religion . Yet , I hope , you shall finde me an Instrument : readier to encourage you , in euery of those vertues , wherwith your education hath acquainted your youth : then to whisper ought , that may bring you in loue with those vanities ; whereunto , ouer-many other of our Gentry , are so much enclinde . For , though that way , I might haue more bettered my fortunes , and esteeme , among some men . This way , I am sure , I shall better satisfie my conscience , and my dutie to God. Neuerthelesse , I prefer not this to instruct you ; but , to be a Remembrancer , of those things , in which you haue alreadie beene instructed . For , your good Father , hath not onely largely prouided for you , the temporall felicities : but , asmuch , as in him lieth , prepared you for that Blessednes , which is treated of in these Exercises . More he cannot do ; seeing , it must be euerie mans particular endeauor , that shall purchase him this treasure , being the most invaluable that can be . For , the greatest Monarch of the world , hath neither power to giue , nor take it , from you . Yea , and without it , the more of other blessings you possesse , the more miserable they will make you . But , I know , you will bee happie in the prosecution therof , that you may treble that happines , in the possession of it . And , to that end , you haue my prayers , who am most faithfully yours . G. W. To the Reader . I Know , that many of you , e're this time , expected the first Decade of the Psalmes , according to the promise , in my Preparation . And therfore , when you behold here , but a tenth part of it , I shall be thought to come too much short of what I intended . As indeed I doe ( seeing , I then wanted not much , of hauing finished the whole Decade in that manner , as I purposed to set it forth ) But , if it were here fitting ( or any way for your profit ) to discouer them , I might giue vndenyable reasons ( to excuse my selfe ) which I now conceale . Onely thus much , I will say . Few men consider , how many painefull dayes ( after the maine labour is ended ) the writing ouer againe of such a volume will aske ; how many moneths it may be afterward attended at the Presse ; how much charge , the Authors little means , may ( without any profit of his labours ) bee put to ; nor , through how many vnlooked-for troubles and businesses , hee must make way vnto the performance of it . For , if they did know , and weigh this ; so many , that are idle ones themselues , would not so often ( as I heare they doe ) blame my idlenesse . But , rather wonder , how ; and when , I got meanes and time , to performe what is already done . Discouragements , and hinderances , I haue had many , since I began to meddle with the Psalmes . But helps , or encouragements , I haue had none ; no , not the least part of one : saue the comforts , which I haue found , within mine owne heart . And they are so great , that I am still resolued to proceed in this work , as I shal be enabled . For , though it may come the more slowly forward , by reason of some lets : yet , I am perswaded , God will supply , by his grace , whatsoeuer , I am that way depriued of . And ( if I can haue patience ) bring what I intend , to much more happie perfection , then if I had receiued no obstacle in the performance . This Psalme , in the meane while , my friends were desirous of ; and haue wished me thus to publish the rest , by one or two together , vntill a whole Decade be imprinted : That so ( euery Psalme , being an entire thing of it selfe ) those poore men , who are desirous of them , and vnable to spare so much money together , as will buy a greater booke , may by little and little , without any hinderance furnish themselues of all . And beside , they thinke the portablenesse of it , may make it the more frequently read ; for which causes I haue hearkned vnto them . Take then in good part , this little beginning . Value it , as it shall deserue to bee esteemed ; And , let not my vnworthinesse bee any blemish vnto it . For , though I am no profest Diuine ; yet , my profession is Christianitie , and these my labours , hauing the approbation of Authority , are not to be despisedly reckoned of , as mine ; but receiued as the doctrines of the Church : who hath now , by her allowance , both made them her owne , and deliuered them ouer vnto you . So ; Gods blessing on you , and me , and farwell . G. W. The seuerall Exercises vpon this Psalme , are these . 1. A Preamble : wherein the Author , the Person , the Matter , the Method , the Occasion , and Vse , of this Psalme , are treated of . pag. 1. 2. The Metricall Translation of this Psalme , with short notes , to iustifie the questionable places in that version . pag. 9. 3. The Seuerall Readings of this Psalme , in most of the ancient and moderne Interpreters . pag. 15. 4. An Exposition , diuided according to the parts of the Psalme : the first part begins , pag. 19 the second , pag. 89. 5. Meditations in verse , vpon the same Psalme , beginning : pag 123. 6. A short Paraphrase in prose , wherein the words of the Psalme are wholly preserued . pag. 159. 7. A Prayer , taken out of the Psalme , petitioning for the blessings ; and to be deliuered from the vnhappinesse therein mentioned . pag. 163. EXERCISES VPON THE first PSALME . 1. Of the Author of the first Psalme , and the person speaking there : Of the matter also , and method of it : with the occasion , and vse . THe first Psalme ( which hath no title in the Hebrew ) most of the learned Fathers ascribe to Dauid ; as Origen , Ambrose , Basil , Augustine , Cassiodore , &c. yea , and S. Ierome ( though he elsewhere followeth the opinion of the Hebrew Doctors in his time ) in one of his * Epistles , attributes this Psalme to Dauid . Some also there bee , who suppose it to be composed by Esdras , who is affirmed by Athanasius and Hylarie , to haue gathered the Psalmes into one volume . But since the Scriptures make no certaine mention thereof , vrging no man to follow this or that opinion , I leaue it as indifferent ; although I must confesse , that I my selfe am more enclined to their side , who impute this Psalme , with all the rest , to Dauid . But doubtles , whose-soeuer it were , or by whomsoeuer the whole booke was thus ordered ; this , was most properly made a Proeme to the rest , for that it treats of Blessednesse , which is the principall end of all Instructions . The Person principally speaking in this Psalme , is the Holy Ghost , by the mouth of the Prophet , who doth hereby first teach vs who is truely happy , vers . 1.2 . Secondly , by a Similitude , we are made to vnderstand the excellent estate of him , that is so blessed . vers . 3. And lastly , wee are here informed , that the wicked being nothing so , dreame of a false vncertaine felicity , and are , both in respect of their present and future condition , most miserable . vers . 4.5.6 . In breefe , this Psalme may bee diuided into two parts , the first three verses , set forth the blessednesse of the Church in Christ , and the other , declare the lamentable condition of all that seeke for happinesse without him . Something I will say , concerning the ground and occasion of this Psalme ; for , I haue shown you before in my Preparation , that there were certaine diuine subiects , some of which the holy Prophet alwayes made the first Obiects , of his contemplations ; and the meanes , whereby he ascended vnto the cleere knowledge of the high Mysteries , deliuered in euery Psalme . Now , although here be no Title to shew vs so manifestly , what he made the foundation of his contemplation , that we should peremptorily conclude it , to be this , or that particular ; yet , by the matter of the Psalme , we may ( I hope ) without iniury to the Holy Spirit , giue our meditations leaue to ayme therat . And to me it plainely appeareth to bee that Double-Law of God , which was giuen in Paradise . For , though at the beginning , God created man , that he should know , loue , enioy him , and bee made blessed in that fruition ; yet , he would not that such blessednesse should be obtained without some condition . And therfore hee gaue him an easie , but ( as I sayd before ) a Double-Law , partly affirmatiue , partly negatiue : the affirmatiue part was , that hee should dresse the garden , and eat freely of euery tree therein : the negatiue was , that he should not eat of the Tree of knowledge of good and euill . And there was both a promise of reward , for his obedience ; and a commination of punishment , if hee transgressed : but Adam , who by obedience , might haue beene eternally happy ; by disobedience , was thrust out of Paradise , into a world of miseries , to wander for euer in discontentment , and in the vnhappy shadowes of death . Which God beholding with pity , bestowed on him , in place of originall righteousnesse which hee lost ; a meanes of Iustification : and ( changing the accidents , though not the essence of his first command ) gaue to him in his Word , that generall Law of Faith , by which hee , and his posterity , might bee directed out of the way of perdition , and ariue againe at true felicity . This Mystestery , being the first in the holy book of God , that most neerely concernes vs , the Prophet , as it seemeth , contemplated , and made it the obiect and ground-worke of this first Psalme : For , as God gaue to our first Parents in Paradise , a negatiue and affirmatiue Law , so in that vniuersall Law , imposed since their fall , some things are commanded , and some forbidden to bee done ; and that Law , in respect of the essence , is one throughout all the ages of the Church . Moreouer , as Adam , if hee had kept the Commandement of God in Paradise , should haue there liued a happy life , and peraduenture beene translated from thence without death , into a more glorious blessednesse in Heauen ; so wee , by keeping the Law , which is since giuen vnto vs insteed of the Tree of life in this world , shall obtaine the blessednesse of Grace in Gods Church for the present , and the perfection of all happinesse ( euen the life of eternall glory ) hereafter . Contrariwise , as Adam , by contemning the Law of God , with the tree of life , in eating the forbidden fruit , lost thereby the Estate of blessednesse , and incurred for the breach of a double Law , the danger of a double death ; so , those which transgresse the two-fold Law of Faith and Workes , which he hath since giuen in his Word , doe both depriue themselues of the fore-named felicity , and are the second time ( and that irrecouerably ) in the way of eternall damnation . The effect hereof is opened in this Psalme ; and therefore it may with good probability bee supposed , that he tooke the Parable , whereupon he compiled this Hymne , from the Mystery of the Tree of Life planted in Paradise , and from the Law and Charge which was there giuen vnto Adam ; and he sheweth , that as the transgression of the Commandement , is the way that perisheth ; so the fulfilling of the Law of the Lord , is the onely meanes which is left vs , to recouer againe the happinesse that we haue lost . This Psalme wee may sing , or meditate , when wee are disposed to praise and set forth the blessed and vnspotted life of our Redeemer ; or else , when wee are discouraged with the prosperity of wicked worldlings ( which seemes to bee the onely happy men ) we may hence , both informe our selues of their end : and comfort our soules , with remembrance of the blessed estate , of a good Christian. The metricall Translation of the first Psalme . Here the Prophet hath exprest , Who alone are truely blest ; All things prosper with the iust , But the wicked perish must . THe Man is a blest , who walketh not b astray In their c lewd Counsels , that vngodly are , Who neither standeth in the sinners way , Nor with the scornfull sitteth in their chaire . But , in the Law of the d eternall LORD , e Sincerely placeth he , his whole delight , And in his Law , f his euer-blessed Word , Doth g exercise himselfe both day and night . He shall be like a tree , which close beside The h Riuers set , his fruit doth timely giue ; His leafe shall neuer fade , i but fresh abide , k And whatsoe're he takes in hand shall thriue . But with vngodly men it is not so : For they are like the chaffe , which ( l being fann'd ) By puffs of winde , is driuen to and fro . In Iudgement , therfore shall not sinners stand . Nor the vngodly n ( be admitted ) where , The righteous shall o in one assemble p then : For , q GOD well knowes their way that Righteous are But perish shall , the path of wicked men . a Blessings , or all happy things , belong to that man , &c. For some take the Hebrew word to be a Substantiue plurall , and some an Adiectiue plurall ; but which soeuer it be , it is fully enough expressed in this our English phrase , Blest , or , Blessed is the man. b The word , astray , seemes heere to be added onely for the verse sake , but the sence indeede includeth it , seeing it is an erroneous walking from God , which is meant in this place . c This Epithite is not added in the Originall , nor other , which I somtime vse in my metricall translation of the Psalmes : neuerthelesse , I think I may , with a good conscience , insert them ; where they are either such , as are warrantable in some other places of holy Scripture , to bee well vsed in that sence : or such as may bee naturally proper to the subiect , which they are applyed vnto . As I thinke this is . d This word , Eternall , is an attribute most proper to God , and indeede not to be applyed to any other . For , nothing can be rightly called eternall , but that which euer u , was , and shall bee , without beginning or ending : and therfore I haue added it to the word , LORD , that it might the better expresse here , the Hebrew Tetragrammaton , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e This , and many other such like words , may seeme to bee added in diuers places of my translation ; whereas , the power of the Hebrew being considered , they will bee found included in the Text. f These words are added , explicandi causâ , and therefore put in a different character : which liberty , all Translators haue taken , euen in their prose-translations ; and to authorize me heerein , I haue not onely the example of moderne Interpreters , but of the Septuagint also , who both explicandi , & ornandi causâ , haue added many words in their translation . As in the fourth verse of this Psalme , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and in the second verse also , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , neither of which , are in the Hebrew . g The word , exercise , which is vsed in some English Translations , doth ( in my opinion ) better and more fully expresse the meaning of the Holy Ghost , then the word , meditate ; seeing it may as properly bee applyed to the heart and tongue , as to the hand ; whereas the word , meditate , is neuer with vs vsed so largely , although it be sometime so taken , with the Latines . h Riuers , of it self , aswell expresseth the meaning of the Prophet in our tongue , as Riuers of water ; for , as by Flames , without other addition , we vnderstand Flames of fire : so , without other addition also , by Riuers , we fully enough vnderstand , the water , diuiding it selfe into many streames . i These words are explicandi causa also , as that , spoken of before in the second verse . k And he shall make what e're he doth , to thriue ; so it may be read also ; for some translate the words thus , Et quicquid faciet , prosperare faciet . l Explicandi causa , as before . m m In the first verse , because there are degrees of Sinners mentioned , and ( in the Hebrew ) distinguished , by three seuerall words , which the Latines interpret Impij , Peccatores , and Derisores , that is , the Vngodly , Sinners , and Scorners , therefore in that , and in all such places , where is meant more then one sort of offenders , I haue called them , which the Latines terme Impij , the Wicked , or Vngodly ; and those which they call Peccatores , I haue termed Sinners : but in this , and such like places ( where one kinde of euill doers is onely spoken of ) I haue indifferently named them , sometime the Wicked , sometime the Vngodly , sometime Sinners , and sometime by such other names , as I knew were vsuall in our tongue , to denote such Sinners , as the Holy Ghost there poynted at ; for , howsoeuer the circumstances doe in many places appropriate these words , the Sinners , or the Vngodly , to particular degrees of Offenders : yet in our tongue , we indifferently vse either of them , to signifie the congegation of reprobate-members of the Deuill . n These words are included in the sense , though not literally expressed , vide annotationes Francisc. Vatabl. o This is added , explicandi causa ; for here seemes to be meant , that great Assembly of the Faithfull , which at the generall Iudgement , shall bee perfectly made one in Christ , who is the head of that mysticall body . p I may seeme perhaps , to haue inserted this word , then , more for the rimes sake , then for any force it here hath ; but , being well considered , it will appeare to be necessarily added , for it hath respect to the time of that iudgment ( spoken of before ) in which will be congregated that principall Assembly of the righteous , out of which all vnrepentant sinners shall be vndoubtedly excluded . q I told you in my Preparation to the Psalter , that where soeuer in translating these Psalmes , I met with the Hebrew tetragrammaton 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I would either expresse it by the word LORD , as the Apostles , the Septuagint , the Fathers , and some English translators haue done ; or else by such a word as should somewhat estentially expresse the Godhead : and distinguish it also by writing the same in Capitall letters ; as in this place , the word GOD is Charactered : Which ( how euer some may thinke ) is a significant , essentiall name of the Deitie ; yea , ( except the Hebrew Tetragrammaton , whose mysteries I am not able to search into ) I thinke there is no one word of any language , more significant to expresse the essence of the Deitie , then is the word GOD , which though it be for difference sake a little otherwise pronounced , is the same in signification with the word GOOD , an English tetragrammaton ( out of whose number and forme of letters , if it were to any purpose , I durst vndertake to gather mysteries equall to many of those which some Iewish Rabbines and Cabalisticall Doctors haue framed out of the letters and forme of the Hebrew vnspeakeable Name . ) It comprehends in it selfe all attributes whatsoeuer , which are expressed in the knowne Names of God , vsed throughout euery language of the world , for eternity , omnipotency , beautie , knowledge , loue , prouidence , blessednes , with the perfection of these , and all other excellencies ; serue but to make vp one Summum Bonum , one Chiefe good , and that is GOD : who , is the perfection of all Goodnesse , and he , to whom onely this essentiall Name ought to be giuen . As appeareth in St Mathews Gospell , Chap. 19. vers . 17. where Christ himselfe telleth vs , that there is none to whom this name of GOOD , appertaines , but to the Deitie : There is none good , but one , sayth he , euen God. And this is made somwhat the plainer , by considering the english word , by which we signifie him that is Gods opposite ; for , we call him not as other Nations doe , by a name comprehending some one attribute of his , as the deceiuer , or so ; but we impose a name on him , which at once , expresseth all that can be said of him in a thousand words , to wit , the Deuill ; for , all the particular vnhappinesses , mischiefes , and wickednesses of the world , put together , doe make but one perfect euill , and he in whom they meet is properly termed the Deuill , or th' euill , for so it seemes to haue beene aunciently pronounced , vntill the Saxon Character being somewhat like our D. made vs loose that pronunciation ; and as we call him that is the fulnesse of all Good , GOD ; so ; him that is the perfection of all euill , wee name the Deuill . These notes I haue added , to shew the Reader , that in my translation I tooke no vaine libertie , but made conscience of the least variation , and passed ouer nothing , vntill I had some reasonable warrant for what I did . Variae Lectiones . VEr . 1. Musculus , & translationes Anglicanae reddiderunt in praesenti , sed Graecus , & Latina vulgata , & reliqui , tā veteres , quàm recentiores , legunt in praeterito ; & alijhabent accedit ad consiliū , alij ambulauit in consilio , preterea Grec : vertit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i. in sede Pestilentiarū , vt est , in vulg : lat : sed leronim : habet , Cathedra derisorum , sic est etiam in recentioribus . Ver. 2. Deliciae ipsius , recentior : voluntas eius in lege domini , vulgat : lat . In lege Iehovae : recentīor : in statuto , Chaldeus . Pluraliter in statutis , Arabs : intelligens quaeuis instituta Dei. & vbi est , in lege eius meditabitur in vulg : lat : translatio Anglicana nouissima , & alij habent , Meditatur , & Chaldeus , in luminatione eius cantat , sive Iubilat . Ver. 3. Etest velut , &c. alij legunt , & fuit , Graecus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. & erit . Quae fructum suum dat : recentior : dabit Genev : fructum suum concoquens , ad maturitatem producens , Chaldeus . Folium eius non marcescit , recentior : non defluet , Vulg. Lat. & omnia , quaecunque faciet , prosperabuntur , Vulg. Lat. Chaldaeus sic reddidit , Omne germen quod germinat , grauescit , & prosperatur . Ver. 4. Non sic Impij recentiores . Sic est etiam in Vulgat : Lat. & in Septuagint . sed idem repetunt , vidt : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Non sic impij , non sic , & in fine versus addunt , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à facie terrae . Sic etiam & Arabs . Tanquam gluma recenti : Puluis , Vulgat . Lat. sed idem significat , nos enim in occidentali parte Angliae vocamus tegumentum tritici , Dust. Ver. 5. Non stabunt impij recenti : alij legunt , Consistent , Graecus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Non resurgunt . Sic Vulgat . Lat. In iudicio , recent : in Die Iudicij magni , Chaldaeus . In fine , Arabs : denotans extremum Iudicium , in fine Mundi . In Congregatione Iustorum recenti . Alij in Caetu . Alij in Concilio . Graec : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vulg : Lat : In Consilio Iustorum . Nota , quod in libris Graecis & Latinis , versus tertius in duos diuiditur . The reason why I haue heere inserted these various Readings , and in Latine , rather then in English , appeares in the third chapter of my Preparation to the Psalter . The first part of the PSALME . 1. BLessed is the man , that doth not walke in the counsell of the vngodly , nor stand in the way of sinners , nor sit in the seat of the scornfull . 2. But his delight is in the Law of the LORD , and in his Law doth he meditate , day and night . 3. And he shall bee like a tree planted by the riuers of waters , that will bring forth her fruit in season , his leafe shall not fade , and whatsoeuer he doth , shall prosper . The Exposition . In nomine Patris , & Filij , & Spiritus Sancti . BLESSED : As a word of comfort , and a signe of good speede to my labours , stands heere to make happy my beginning of this endeauor : and I humbly beseech the Euer-liuing God of Dauid , both to make blessed my proceedings , & grant that my end may be crowned with the glorious reward , of eternall Blessednes . For , that is the precious Iewell , which euer since the world begun , hath beene the principall ayme , whereat euery man shot , and the prize , after which they haue run . But indeede , the way to it hath beene often mistaken , and among the Philosophers , which were accounted wisest , it was a long time questionable , both wherein this happinesse consisted , and by what meanes it was to bee attained vnto . Nor in the times of heathen ignorance onely , were men deceiued in their aymes ; but euen amongst vs also , at this day , the greatest part run wide , proposing vnto themselues , a happinesse in the enioying of those vaine things , wherby , they are often hurried quite beside it . For , some place their felicity , or Summum Bonum , in hauing the soueraignty and authority ouer others ; some , in abundance of riches ; and the greatest part , Epicure-like , in fleshly delights and pleasures , Let vs eat and drinke ( say they ) for to morrow we shall die . But the Kingdome of God is not meat and drinke , as the Apostle saith ; and therfore that men might not still bee deceiued , and so weary themselues in a wrong course ; the Author of this Psalme hath here decided the matter in question : and shewes vs , that true Blessednesse , neither consisteth in obseruation of the morall vertues , as Philosophers thought ; nor in the worship of many Gods , as the Pagans suppose ; nor in obseruing the Law of Moses , as the Iewes dreame ; nor in enioying the pleasures of this life , as great Courtiers and Epicures beleeue : But quite ouerthrowing the opinions of all these , and their foolish expectations , who build their contentment on honour , riches , and such like things of this world ; he affirmes , that man only to be most truely blessed , and in the path to highest happinesse , who , shunning the wayes of meere naturall men , endeauoureth also to auoyd the custome of sinners , to seperate himselfe from the scornfull enemies of the truth , and to continue sincerely , embracing and rightly professing the doctrine of Gods word . And this kind of Preface , the Holy Ghost , as it seemes , hath vsed ; because , by discouering ( at the first view ) so precious a Iewell , as Blessednesse ; hee would allure men , to giue the more heede vnto those mysteries and instructions , which are afterward deliuered : and , if it were possible , make them more willingly conforme themselues vnto the courses , which are inclusiuely propounded . The like kind of beginning hath the heathen Philosopher , Aristotle , vsed in his Ethicks ; and which is more to be heeded , our Sauiour made it the Exordium of his Doctrine : as appeares in that his first Sermon preached in the Mount , where he begins to pronounce , who are blessed : Blessed ( saith he ) are the peace makers , Blessed the poore in spirit , Blessed the meeke , &c. and so saith our Prophet . Blessed , that is , according to the originall , Blessednesse , Blessings , or all happy things , appertaine vnto that man , who walketh not in the Counsell of the vngodly , nor standeth in the way of sinners , as it followeth in the Psalme . And this his Blessednesse is double ; for , he hath the hope and means of happinesse in this world , and assurance of eternall glory in the next : or , as the Apostle expresseth it , both the promise of this life , and that which is to come . Now , what the blessings of this life are ( which God hath ordained , for such as walke in his ordinances ) you may read in the last booke of Moses ; Blessed , sayd he , shalt thou be in the Citie , and blessed in the field ; blessed shall be the fruit of thy body , the fruit of thy ground , the fruit of thy cattell , the encrease of thy kine , and the flocks of thy sheep . Blessed shall bee thy basket , and thy store ; blessed shalt thou be when thou goest out , and blessed when thou commest in . Yea , as it is in the same chapter , among many other temporall blessings , God shall make thee holy vnto himselfe , if thou keepe his Commandements Or if you would , in a word , receiue a glimpse of the perfection of the blessednesse , which belongs to the godly man. S. Paul giueth vs the best knowledge of it , in shewing how farre it is beyond the reach of our knowledge ; for , saith he , neither hath eve seene , nor care heard , nor can it enter into the heart of man , what God hath prepared for them that loue him , 1 Cor. 2.9 . This Psalme , as I sayd in the Argument , consisteth of two parts ; in this first part , is set forth the blessed estate of the Iust , and who is such an one : in the other part , the miserable condition of the wicked . In the two first verses , the Blessednesse , and Piety of the man so happy , is both negatiuely , and affirmatiuely described ; for , the Prophet hath begun , according to that saying of S. Peter , Shun euill , and doe good : and indeed , true righteousnesse consisteth , aswell in eschewing what may prouoke , or displease God , as it is expressed in the first verse ; as in seriously performing , or endeauouring that which may please him ( which is declared in the second . ) And , as a well experienced Physician , doth first purge away all the ill humours , that occasioned the sicknesse of his weake Patient ; before hee will administer those Cordials , which are prepared to recouer his health : So , by this order , in his description of a blessed man , the Holy Ghost doth shew vs , that before the physick of his Word , can worke effectually in our hearts , for the saluation of our soules ; wee must bee clensed from the corruptions , which wee haue gotten by the euill-affected counsells of our owne hearts , or , the infectious society of the wicked : and , as it were , diet our selues , by abstaining from their abhominable customes ; which Diet , is here first prescribed in the negatiue : And it is , as if hee had sayd thus . If you euer intend to recouer the health of your soules , and become partakers of true blessednesse ; you must neither walk in the counsels of the vngodly , nor stand in the way of sinners , nor sit in the seat of the scornfull : for these are the courses which hee shuns , that doth arriue at happinesse . But , the Holy Ghost hath not here vsed the ordinary manner of speech , in his description ; but rather , by way of Metaphor , exprest it : & the Diuine Muse , hath into three Triads , or triple-heads , diuided this Negatiue . In which are to bee considered three subiects , three qualities , three actions . And there is an admirable gradation in all the parts : first , in the subiects , or persons ; from an vngodly man , to a sinner : from a sinner , to a scorner . Next , in the degrees of sinne ; as , from the counsell , to the way : from the way , to the seat . Lastly , in the manner of it ; from walking , to standing ; from standing , to sitting : and their wickednesse , is increased to the full . By the vngodly , such are heere vnderstood , who are still in their originall corruptions ; and being ignorant of God , and his seruice , encline to those euill affections , wherunto their nature is subiect . Yea , by the vngodly , are principally meant Infidels ; such as are ignorant of religion , and the diuine worship of God , according to his Word : such , as employ all their endeauours , without thought of him , to become happy in this life ; giuing themselues ouer vnto couetousnesse , pleasures , with such like vanities , whereunto their affections lead them . The word vngodly , in our tongue , doth of it selfe , very well answer to this Explication ; for , as Godlinesse most properly appertaineth to God and Faith ; so , vngodlinesse expresseth the contrary thereunto . The Originall importeth such a crue , as are so restlesly affected with worldly cares ; and euill perturbations of the minde , that they are endlesly , hurried to and fro in their vngodlinesse : like the sea , which hath no power to stay it selfe . And so Esay describes them , The vngodly ( saith hee ) are like the troubled sea , when it cannot rest ; whose waters cast vp mire and dirt . By walking , is Metaphorically vnderstood , the ordinary proceeding of men in all their actions , whether of faith or works . And in this place is ment , a departure from God in the progresse of their liues . And although in my metricall translation , I haue expressed it by adding the word , astray ; it is nothing from the naturall sence of this verse : seeing there is ment an , erronius walking , or wandering from the right way ; as the word abijt in the vulgar latine , verie well manifesteth : for , it signifieth most properly , to goe away . And Saint Augustine saith , Ille abijt , qui recessit a Deo. By Councels are here ment the internall deliberations of the minde ; and that naturall inclination of man to euill , which God spake of when hee said ; that the Imaginations of the thoughts of his heart , were onely euill continually . For , Councell is not here so strictly taken as Aristotle defines it in his Ethicks ; where hee saith , that Councell is the finding out of the fittest meanes to bring any thing to passe ; but Councell in this place , signifieth rather Temptations , then such Councell : and it hath aswell respect to the inward perswasions of our owne lufts , as to the outward aduise of others . Euery man , saith Saint Iames , is tempted , when he is drawne away and enticed by his owne corruption , Iam. 1.4 . But if you will know further , and more particularly what the externall Councels of the vngodly be , whereto they tend , and what euents follow them ; you may reade it in the Prouerbs of Solomon , Chap. 1. vers . 10. 2. Sam. 19. 21. Gen. 37. &c. Now , we come to the second Triade in the Negatiue , which saith ; that the Blessed man , is such a one as doth not stand in the way of sinners , and here is expressed a degree of wickednesse beyond walking in the Councels of the vngodly . For , by those that are said to stand in the way of sinners , are such vnderstood ; who are not onely led by the vaine deuises , and imaginations of their owne hearts ( which proceede from original guiltines ) or such , who are simply ignorant of God , and Religion ( as the heathen nations are ) But , those are thereby ment also , who haue followed the Councell of their owne lusts , to put them in execution , with such as are willingly ignorant of the worship of God ; negligent of the meanes of their conuersion : and offendors against the precepts of the first , and second Table of the law . These are said to stand , not because they walke no further in the path of vnrighteousnesse : but rather , because they not returning back to the way of Godlinesse , follow their wicked actions , with a setled delight in them : Stant quia in peccato delectantur , saith Saint Augustine ; yea , they are such as perseuere vntill they haue gotten a habit in sinne , and made ( as it were ) a beaten path in vnrighteousnesse . For , such is the Emphasis of the word , as it imports a continuance and insisting in euill : not a falling by infirmitie , as Dauid , and Peter fell ; but a reiterating and heaping of sinne vpon sinne , through the whole course of their liues . For , the word way both here , and in other places of Scripture is many times Metaphorically vsed for Doctrine , or Religion ; and sometimes for the manner of our liuing , whether good or bad . But , the way that the Prophet here meanes , is that broade and much troden way , leading to destruction , whereof our Sauiour spake , in the Gospell of Saint Mathew . And to make the matter more plaine ; those that stand in the way of Sinners , are not such as vnwillingly , or through infirmitie offend : For , there is no man on the earth that doth good , and sinneth not ( saith the Preacher ) but those who setling their loue vpon euill , haue gotten ( as I said ) a habit in sinning : and suffer themselues to bee carried headlong by the concupiscence of their hearts into all wicked actions , vntill they haue by continuance made themselues not onely seruants to sinne and vncleannesse : but euen blushlesse , and without shame , both of what they doe ; or before whom , they commit their follies . Such , were the Sodomites , that pressed into the house of Lot ; such sinners , were the Beniamites of Gibeah ; such , are all the keepers of publick houses of iniquity ; such , are those common swearers ; that when you tell them of their oathes , will in sport ( to make an vnsauory ieast ) sweare that they swore not : such , are they , that goe to bed late , and rise early , to follow drunkennesse ; such , are those that spend all their youth in ridiculous vanities , and are distinguished from the children of God , by their language : For , it often soundeth God damme me ; and such , are those Gallants amongst vs , as dare , impudently , bost of their beastlinesse , or in merriment publish their owne lasciuiousnesse : euen these are such , as the holy-Ghost meaneth in this Triade ; and distinguisheth from other offendors , by the name of sinners ; as appeareth through both Testaments . The last part , or Triade of this Negatiue is : hee must not sit in the seate of the scornefull ( that is ) hee must not haue fellowship with obstinate Hereticks ; nor carelesly , stubbornly , or against his owne knowledge , continue in vnrighteousnes or vnbeleefe : nor scoffe at Religion , with the professors thereof : nor insult ouer good men in their miseries : nor by blasphemous speeches , or erronious doctrines , maliciously oppose himselfe against God , and his truth : nor be associated with such men , as are wholly giuen ouer to a reprobate sense . For , by scorners , the holy Ghost meanes those , who are not only guilty of originall vncleanenesse ; or polluted with actuall sins ; but so rooted in them , that they haue there , set vp their rest ; yea , they are such as , being hardned by their continuance in sinne , grow incorrigible , incredulous of Religion , contemners of God , and so presumptuous ; as they dare reproach , blaspheme him , peruert his truth against their owne knowledges ; and yet as it were in despite of him , promise vnto themselues impunity : Such they are also , as vngraciously deride the ordinance of God ; and make Iests at his word . And such , Saint Peter said , there should be in the last dayes ; euen scoffers , walking after their owne lusts , and saying , where is the promise of his comming : for , since the Fathers fell asleepe , all things continue as they were ? Such sinners , and scorners as these ; were the Iewes that despised Christ : Such , are they that for temporall aduancements , maintaine Doctrines against the knowne truth , and their owne Consciences ; such , are those that make Religion a colour for their villany ; Deuouring widowes houses , vnder the pretence of long prayer : and these , if they once get into the Chaire , and sit there ; are those sinners which shall neuer bee forgiuen : For , by the Chayre , or seate , is vnderstood ; a desperat security , and a diuelish obstinacy in malicious wickednesse ; and hee is properly said to sit there , that continues in his peruersenesse , without repentance , vnto the end of his life . And the reason why there is no redemption for such , is ; not because there is want of mercy in God : but by reason there is no repentance in man. These , make vp the three degrees of comparison , and the third and last step to the Diuell : For , to walke in the councell of the vngodly ( which is the purpose of sinning ) is bad : To stand in the way of sinners ( which is the action of it ) is worse ; But to sit in the seate of the scornefull ( which is to die impenitent in his wickednesse ) is worst of all , and the highest degree of a Reprobate . But , to draw into sewer words this exposition of these three-folde Negatiues ; by the vngodly , are ment vnbeleeuers ; by sinners , those that are vniust and dishonest in their actions ; by scorners , obstinate Hereticks ; by the Councels of the vngodly , are vnderstood the vaine cogitations of meere naturall men , with the superstitions of Iewes and Pagans ; the way of sinners , is a vitious course of life , as the breach of the morrall precepts ; and the Chayre of Scorners , is the obstinate profession of false Doctrines . Now , he that beleeues not the promise of the Gospell , walkes in the Councell of the first ; hee that adicts himselfe to Pride , Couetousnesse and such like ; stands in the way of the second : And hee , that dies in the maintenance of a false worship , or in any of these sinnes , without repentance ; is seated in the seate of the Scornefull . Which the Septuagint calleth ; the Chaire of Pestilence . And it very well expresseth the nature of that sinne : For , as the plague of Pestilence , is a disease most dangerous ; infectious ; and the suddaine deuourer of mightie congregations : So , those kind of sinners doe by their doctrines , contemptible speeches of God , and euill example ; quickly infect , poyson , and kill the soules of an innumerable multitude of men . And therefore obstinate Hereticks , Atheists , false Teachers , Scorners of the Truth , Deriders of Religion , and vnrepentant sinners ; may very well be said to sit , in the Chayre of Pestilence : For , they are the plague of the world ; and to be abhorred as a most dangerous , and infectious Pestilence , to the soule of Man. And thus haue you this gradation opened ; which may bee eyther vnderstood according , to the ordinarie course : to wit , as from the positiue , to the superlatiue ; in this manner . He that is a blessed man , must bee carefull , that he walke not in the Councell of the vngodly ; much more that he stand not in the way of sinners : but aboue all things , he must be most circumspect , that he shunne ; the infectious seate of Scorners , Or else it may be inuerted thus : The man that wold be blessed ; ought not only to auoide the pestilent scate of Scorners & obstinate inrepentant sinners : but eschew also as farre asin him lies , the action , or iteration of any sinne ; nay , he should not so much as suffer his thoughts willingly , to wander after the vngodly perswasions of carnall desires . The Doctrines and Obseruations , which may properly be gathered out of this verse , are these . First , I obserue , that there be but three steps to Hell , the purpose of sinne ; the action of it ; and an obstinate continuance therein , without repentance : and vnlesse we be very watchfull , we may stip downe those three stayres , before we be aware : For , Facilis descensus Anerni ; it is an easy way to Hell : and the nature of sinne is such ; that it insinuates by degrees , into the heart , without being perceiued . First , it scrues into good liking ; and gaines the consent , or purpose ; then proceedes it vnto action . And so forward , vntill it grow ripe ; euen to the contempt of God : and this is the policy of the Diuell ; to deceiue men : For hee knowes , if hee should perswade at first ouser , to renounce God : it is so vnnaturall a sinne ; that it wold seem abhominable , to the worst disposed men : & the hart would not admit such a perswasiō to take place . Therfore , he makes not that appeare to bee his ayme ; but presents them , rather with such bayts , as seeme to haue no danger in them . He counsels them ( according to the natural enclination of their hearts , and the example of worldlings ) to seeke preferments , riches , pleasures , with such like vanities ; hee shewes them the glory and vse they may haue ; he perswades the Christian , who is in a meane degree of life , that if he would seeke after honours , he might thereby become a Patron , for the afflicted members of the Church , or Common-wealth . But hee knowes well , the olde saying will proue true , Honores mutant mores , Honours change manners : and that preserment is able , not onely to make them forget many good thoughts , and resolutions , which they haue in a lower estate : but to blot out of memory also : friendship , kinred , and the knowledge of themselues ( as wee daily see it doth ) yea , the Deuill is sure , that if hee can procure a man , but once to climb the ladder of promotion ; it will so intangle him with the loue thereof , that it is twenty to one , but that he will renounce God , before hee will yeeld to step one degree backe againe . Others , hee tempts with ease ; and makes them ( poore soules ) beleeue , that if they might disburthen themselues of such businesses , or such and such cares , that they should then better attend to the seruice of God , and with a more quiet minde , follow their deuotions . But the Deceiuer is subtill , and hath by experience seene , that afflictions make those seek God , often and earnestly , that being deliuered of their cares , cannot finde one houre in a month , to serue him . Others , againe , hee allureth with the loue of riches : and that hee may may do so , he causeth them to imagin ( perhaps ) that if they were wealthy , as some men are , whom they know : there should not so many poore people , goe thinly clad ; nor such numbers die , for want of sustenance . So many Churches should not lie ruined ; nor so many works of Pietie , or for the publike profit , bee vnperformed . Yea , he perswades them , that these temporall things , may not only be sought after , and enioyed , without the displeasure , or dishonour of God ; but serue him also for his seruice , and the better setting forth of his glory . And indeed , so they may ; where they are moderately sought after , and gained by honest meanes But , where there is one that seekes them , with such temperance ; there are ten , who settle their mindes so vpon them , as they choke vp all these good determinations , that were at first springing in their hearts . For , a man that is not contented with his estate , but desires things out of his owne concupiscence , without respect vnto the will of God ; that man hath giuen the Deuill aduantage , and is walking in the counsells of the vngodly , euen after the vaine cogitations of an vnregenerate heart . And not considering the dangerous aduise , that his appetite giues him ; hee first suffers his thoughts , to bee busied about those vanities ; next , approoues of them ; and then hastens , to put them in execution : which aduantage , the Enemy of mans safety hauing gotten , hee causeth him to iterate , and augment his transgression , vntill his heart growes hardned , and his conscience lose the sence and feeling of sinne . And so it comes to passe , that hee , who made no account of the transitory things of this life , and was touched with the guilt of such , as the world accounts most veniall sinnes ; before he was allured vnto the Counsells of the vngodly : hauing walked a little in them ; steps suddenly into the way of sinners . Which is a great broad path , that leades downe a steepe hill , vntill ( without the great mercy of God ) he ariue at the seat of the scornfull , or the chaire of obstinate impenitency : and when hee is once so low , and seated there ; the hill of repentance prooues so steep , that hee neuer returnes again ; but there continueth in a desperate estate . Hereby then wee are taught , that if wee will bee preserued from the danger of sinne , we must auoyd the custome of sinne ; yea , the first enticements , & least occasions therof ; and not presume vpon our owne strength : for , hee that is content to heare euill counsell , tempts God ; and is not sure , whether he will therfore draw his grace from him , and suffer him to bee deluded by it . Concupiscence ; if it be not resisted , will turne to action ; action , to iteration ; and , at last , comes hardnesse of heart : for , he that feeles in himselfe , the euill motions of lust , and can hardly restraine them , hauing no obiects to entice him ; how much lesse , will he bee able to curb them , if hee come , where hee may haue the beauty , and wantonnesse of another , to inflame him ? Or , if he could not bridle his affections before he had committed vncleannesse , when hee had more grace , more shame , more denials , and many more stops , to hold him backe , from wickednesse : Alas ! why should any man thinke it possible , for him to forsake it , at his owne pleasure , when hee hath put himselfe out of the way of vertue ; and hath neither inward grace , nor outward meanes , to preuent it ? If , when thou hadst two eyes , thou couldst not keep the way , being in it : canst thou hope , hauing neuer an eye left thee ; to find it , when thou art out of it ? No doubtlesse , if wee cannot keepe the sea from ouerflowing vs , when the bankes are whole ; surely , after they are once broken , the breach will encrease , and the flouds will come in , vntill they haue quite ouer-whelmed vs : vnlesse the mercifull hand of a greater power , then our owne , help to recouer vs. A little water will extinguish a cole ; but a flame is not so easily quenched . And therfore , we ought to kill these Cockatrices in the egge , and bee wary , not to giue the least aduantage , vnto the infirmities of euill . We haue examples enough to warne vs. Dauid was a good , and an extraordinary man ; yet , giuing his eyes too much liberty , the euill counsels of vngodly affections , got by those windowes , into his heart , and drew him on in their walke , vntill they brought him to the way of sinners ; where hee stood a long time , heaping one offence vpon another : And had not God sent a Prophet of purpose , to call him out of that way ; as holy a man as he was , he had neuer of himselfe returned , vntill he had taken vp his seat with the scorners . And yet , for all this , wee , euen wee weaklings , dare giue our selues any liberty . We can willingly runne thither , where wee know before , that we shall here see ; nay , bee compelled , to bee partakers of sinne : and notwithstanding , warrant our owne safeties . Some , I haue heard say ; that in all companies , they could beare themselues temperately , and among Drunkards , escape free , though all their companie failed of that gouernment : but alas , they see not their owne deformities ; for , I haue knowne , that some of them , were euen then distempered , when they sayd so . Others , I haue heard , so confident in their owne vertues ; that they haue professed themselues able , to resist the strongest temptations of incontinency : and that , though they were all alone , with the most tempting beauty , and where they had the greatest prouocations to folly ; they could neuerthelesse keep themselues , from any dishonest act . This I haue heard : and beleeue me ; I think such a thing possible , if they rely more on Gods grace , then their owne abilities ; and came into this temptation , by accident , without wilfull seeking , or desiring any such occasion . Yea , many ( no doubt ) haue escaped such trials . But , if any man depend vpon his owne chastity , and purposely tempt himselfe with opportunities , to doe euill ; hee , walkes the way which God approoues not : and therefore it shall perish ; yea , although hee intended , at the first , no more , but to haue it in his power , to doe euill ; it is a thousand to one , if God giue him not ouer , to be vanquished by that sinne , which hee foolishly presumed to ouercome . Whilst Ioseph was about his businesse , the allurements of his Mistres had no power ouer him : and so , whilst with him , we seek well to employ our selues ; though counsels of vngodlines , be rounded in our eares ; and strange vnlooked-for temptations , with faire opportunities , lay siege against vs : yet they shall not preuaile ; no , not these that seeme Mistresses ouer our affections , and powerfull enough to command vs. But , if we leaue to be honestly busied , and , as many of vs young men doe , being idle our selues , seeke out those , who are euery way as idle ; and with vaine discourse , or vnseemly gestures , passe away our precious houres . Questionlesse , somtime or other , we shall bee betrayed to commit that , which wee little thought perhaps , to haue beene guilty of ; and grow , after a while , so base , to seeke that thing of the Mayd , which wee presumed the Mistresse could neither haue commanded , nor wooed vs vnto . Nay , I am perswaded ; that Ioseph , who hath gotten the title of Chaste : if hee would haue left his affaires , and ventured himselfe , as some of vs doe , in effeminate court-ships ; it is to be feated , that the Spirit of God would haue left him , as it forsook Sampson , or Dauid . And then , a meaner woman then his Mistresse , might haue wrought him to her will ; and it is a question , whether he would not haue proued the Attempter , of hers , or some others Chastity . The second obseruation , that wee may take from hence , is this ; that if there bee degrees in sinne , and seuerall steps , that lead vs from the way of blessednesse ; we must not thinke it enough , if we can auoyd some one degree of sinne . Nay , it is not sufficient , if we shun all but one : for , he that hath gone but one step backe from the right way ; if hee doe not come backe that one step , he is neuer likely to ariue at happinesse , though hee neuer goe further on in a wrong path . But it is impossible , to stay vpon any one degree of sinning ( without repentance ) and not to step into another : as appeareth in the former obseruation . Thirdly , if wee must bee wary , to auoyd the Counsels of the vngodly , & the impiety of misbeliefe ; aswel as to shun the way of sinners : which ( as I sayd before ) is the committing of actuall sinnes . Then , two sorts of men are hereby warned , to amend themselues , if they euer will intend to bee blessed : The first , are those morall men , that thinke it sufficient , so they can bee counted iust pay-masters , quiet neighbours , honest plaine-dealers , and such as doe no men hurt ; though they neuer know what belongs to God , or Religion . The other , are such Professors , as suppose ; that if they haue heard Diuine Seruice , twice euery Saboth ; six Lectures in a week ; and slubbered ouer their ordinary deuotions : it is no matter , how dishonestly they liue ; how vncharitable , and contentious they be among their neighbours ; nor how irregular they bee in the course of their liues . But , both these ought to know , that God promiseth not any Blessednesse to such Triflers , as do his seruice by halues ; but vnto them , that hauing both religion , and honesty ; faith , and workes ; neither walke in the Counsels of the vngodly : nor stand in the way of sinners . For , all others are in danger , to take vp their seat with the scornfull . Thus much , of the Blessed mans description , by the Negatiue , contained in the first verse of this Psalme . On which I wil enlarge my obseruations no further ; but come to the Affirmatiue , contained in these words . But his delight , is in the Law of the LORD , and in his Law , doth hee meditate day and nigh . In which Affirmatiue , there are three things to bee obserued , by the blessed man ; & they are opposed to those three , which are to be auoyded in the former verse : To the walking in the Counsells of the vngodly , is opposed , a delight in the Law of the LORD : to standing in the way of sinners , is opposed ; the meditation of the Diuine Word : and , to sitting in the seat of the scornfull , a continuall perseuerance , both day and night , in the true seruice of God. Yea , these words haue in them , an excellent Antithesis , or contradiction , to the courses of the wicked ; who , employeth al his counsels , endeauours , and actions , in seeking vaine ends , and aduancing his owne wayes : while the iust man , setting at nought , all earthly affaires and delights , in respect of Gods will ; is heartily in loue with his Word , and continually exercising himselfe , in the serious meditating , teaching , and practice therof . For , the word Ieghe , which is interpreted to , meditate , hath reference , aswell to the words and workes , as to the thoughts ( in which sence , it is not vsed in the Scriptures only ; but the Poet also saith , — Meditabor arundine Musam . ) And it was well expressed in the word , Exercise , in our olde English Translation . By the Law , is vnderstood , not onely the morall Lawes ; for then , Blessednesse might haue beene obtained , by working , according to the morall vertues , as the heathen Philosophers taught . Nor , is here meant the Ceremoniall Law alone ; nor that , and the morall together onely . For then , the wicked Iewes , though they continued in their vnbeleefe , might become partakers of this happinesse . But the Law , in this place ( as I told you in my Preparation to the Psalter , it was sometime to be vnderstood ) signifies the Law of God , as it hath at once , respect to all the ages of the Church , from Adam , vntil the end of the world : and therfore comprehends the Law of Grace also ; yea , all the Doctrine of God , contained in his Word . And this Law , is called the Law of the LORD ; or if you will haue it , according to the Originall : The Law of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; or , IHVH ( if we may expresse the Hebrew Tetragrammaton in our letters . ) And these Characters , some late Interpreters read Iehouah ; supposing the forme of that word , to imply as much as ; He that is , that was , and that is to come . For , say they ; le , is a signe of the time to come . Ieueth ; Hee will bee . Ho , of the time present . Hoveth , hee that is . Vah , of the time past . Havah , hee was . Which wee will not denie to bee a probable , and ingenious conceite : but indeede , the word Iehouah , it selfe ; is not confessed to be so much as heard of , to be an Hebrew word , among the Iewes : neither doth it signifie any thing in that tongue . Nor can we haue one Testimony , that the Hebrew Tetragrammaton ; was euer anciently so pronounced . And therefore , vnlesse we had better authority , then probabilities , and vncertaine coniectures , of new Gramarians : I see no reason , why we should venter , to put this vnknowne name vpon God. Which if it be the right : yet , not so sufficiently warranted , to be truely reuealed vnto vs ; that we may vse it , with the same confidence , wherewith we pronounce the other names of God. As you may see more at large , in the thirteenth Chapter , and third Section of my preparation to the Psalter . But , to teach vs then , that this law ; in which it is here said , the blessed man delighteth ; is not the law of man , but of God ; know that the vnpronounceable Hebrew word here vsed ( and insteede of which , the Iewes spoke Adonaj , or Elohim ; the Septuagint , and Apostles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the Ancient latine expositors , Dominus ; and the authorized english Translations , for the most , LORD ) is an essentiall and vncommunicable name , of our great , eternall , and euerliuing God ; who is most truely called , Hee that is , that was , and that is to come : and therefore , wheresoeuer you find this Tetragrammaton , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . You may be assured , that there is to bee vnderstood , eyther one , or all the Persons of the sacred Trinity . For , whereas the word , Adonai , and Elohim , are sometime communicated to others ; that is neuer so . And therfore , because the word LORD , by which wee ( according to the Apostles ) haue exprest it ; may be communicable to men : You shall vnderstand ; that , wheresoeuer in the last English translation , you finde LORD , thus in Capitall letters : there , is that glorious , and most essentiall name of God , to be vnderstood ; which neuer ought to be applied vnto any other . But ( which I had almost outslipt ) you must note that the holy-Ghost , vseth here the word Delight ; to shew vs further : to shew vs further : that the deuotions of a blessed man ; are not constrained , or seruile : but rather , proceeding from a true and affectionate pleasure , in the worship of God , with the studie of his word . It must be vnto him , as it was to Dauid : More to be desired then fine Gold ; and sweeter then honie , or the honie-combe . Yea , the excellence of his affection ; is further , and another way manifested ; in that hee is said to meditate thereon , Day and Night : For , the Day and Night , in holy Scripture , hath a three-fold vnderstanding : Temporall ; Morrall ; and Allegoricall . Temporall , is the day which we enioy by the presence of the Sunne : the night thereof , is that which is made by the absence of the same . Morrally , it is taken for life and death ; Prosperitie and aduersity , or such like : and this is also Metaphoricall . Allegorically , the old Law , is called the Night ; and the Gospell , tearmed the Day : and therefore Zacharie in his song ; wherein he spake of Christ , and the light reuealed vnto Mankinde in the new Testament , saith ; that The day-spring from on high hath visited vs ; to giue light to them that sit in darkenesse . But Saint Paul , writing vnto the Romanes , concerning the faith of Christ Iesus ; saith in playner tearmes : That the Night was past , and the Day was at hand . Euen thus many waies , are the Day and Night to be vnderstood , in the booke of God. But in this place ; they are to be considered , according to all and euery of these . The blessed man ; meditateth on the Law of the LORD , day and night ; that is : He pondereth all the misteries of Iesus Christ ; as they were promised , figured , and prophecied of , in the old Testament ( which , as the Night , shadowed them ouer ) and then beleeueth and confesseth them , as they were fulfilled in the new Testament ; which was the Day that made them apparant to the whole world : Yea , he is continually enclined vnto the study of Piety , without intermission ; Morning and Euening , at Noone-day and at Mid-night ; both in Prosperity and Aduersity ; Openly and Secretly . For , many can bee content , perhaps , to spare some little time in the Day , for the meditation of Gods word : but there are very few , that will breake a sleepe ; and arise at night , with Dauid , to praise God : many can be content , whilest they gayne any outward benefit , or preferrement by their profession ; to be hot and earnest in the study thereof : but few dare abide , the blacke and terrible night of persecution . Nay , a little aduersity , or worldly inconuenience , cooles all their zeale . Hypocrites by Day , that is ; openly in the eyes of the world ; will be very forward , and seeme to be stout professors : but , in the Night , that is , secretly , and by themselues ; where none but God is witnesse : they can laugh at their owne dissembling ; and with those people , of whom God speakes by the Prophet Malachi , they say thus : It is in vaine to serue God ; and what Profite is it that wee keepe his commandements ? Againe , there be others , that by Night , with Nicodemus , dare , peraduenture , come to God ; yet by Day , are affraid ( or ashamed ) to be seene in a Religious mans company . But neyther of these , haue well vnderstood what is ment by Meditating Gods word Day and Night : nor are they yet in the way of Blessednesse . Out of this verse ; I doe obserue these things . First , that there is no true happinesse , without the knowledge of God ; and the continuall meditation of his word . And that those , who are sincerely adicted to his seruice , and the loue of his Truth , are in the right way to Blessednesse ; howsoeuer Atheists , and worldly men , thinke them simple fooles ; and their study lost labour . Secondly , I here note ; that he cannot promise to himselfe , the reward of Blessednesse ; that frames a Religion , or way to serue God , out of his owne braine ; though neuer so strict , or seeming holy : For , it must not be the Lawes , or traditions of men ; that , he must meditate , but the Law of the LORD . Lastly , I doe here learne this Method , for the right study of Diuinity ; and practise of Christianity . First , that there must be a loue vnto the heauenly word : Secondly , a progresse , or going forward ; in the meditation thereof : and lastly , such a constant perseuerance therein , from time to time , and at all times without limitation ; in so much , that there must bee some part of euery day and night , separated for the seruice of God ; that we may say with Dauid : Euening , Morning , by Day , and at Midnight , will I pray vnto him . And , he shall be like a Tree planted , &c. Hauing deliuered in the two former verses , who is a Iust and blessed man , both by the Negatiue , and Affirmatiue ; he now confirmes his former proposition : First , by a similitude , taken from a fruitefull Tree , euerlastingly greene : Secondly , by the end , and prosperous successe , of all he takes in hand . By which illustration , we may not imagine , that they are compared with any intent to be made equall ( For , the blessed estate of a good man , is farre beyond all earthly comparisons ) But by such knowne things , the holy-Ghost applies his demonstrations to meane capacities . And this kinde of teaching , was vsuall with our Sauiour ; as appeares by his illustration of Faith , and the kingdome of Heauen , in likning it vnto a graine of Mustard-seede ; or comparing Doctrine to Leauen , and such like . Nor hath it beene neglected among prophane writers : For , a liuely Simily , is esteemed among all the Poets ( as well ancient as moderne ) to be one of the principall ornaments of their Poesie . The Elegancy of whose Poems , some haue not beene ashamed to preferre , before these vnimitable Odes : whereas , were they as learned in these ; as they would seeme to be in the other ( at lest , if they could reade them with the same desire and affection ) they should here finde ; euen , in the literall excellency ; as many rare , and admirable expressions . Obserue well this first illustration ; and see in what Author you can better it . For , although men may , for many respects , be resembled vnto Trees ; by reason of some similitude in their condition ( as thus : Euery Tree is eyther for building , or fire wood ; and so , all men are eyther prepared to build vp the new Ierusalem withall ; or , appointed fewell for hell fire ) yet ; there are certaine choyse Trees , which doe more properly serue to figure out the estate of the Blessed : as here in this Psalme , and by this comparison ; you shall vnderstande . For ; hereby , fiue things are made remarkeable in the vpright mans happinesse . First , he is resembled vnto a Tree that is planted . By which , the stability , and certainty of his estate is signified : For , as such a Tree ; is , where , by the carefulnesse and diligence of some gardener , or husbandman ; he may be manured , and preferued from the choaking of Thornes , and violence of beasts ; whilst the wilde Trees of the Forrest , are euer in danger of some ruine : So , the iust man , who in the Scripture is resembled vnto a Palme tree ; hath this sure and blessed hope for his comfort : That God , who first planted him ; will also protect him from being spoyled of his leaues by the stormes of aduersitie ; or ouerturned by the malice of the aduersarie . When it shall come to passe , that ( as Christ said ) Those plants which his heauenly Father hath not planted , should be rooted vp . Moreouer , a Tree planted ; insteede of that wilde nature which formerly it retayned ; is bettered , and made more fruitefull by a new plantation : and in like manner ; that man , who had else beene naturally apt to bring forth nothing , but the sowre fruits of the flesh ; being planted in the vine-yeard of Gods Church , by the hand of Grace : regenerates , and yeelds forth plentifully , the sweete fruits of the spirit . Secondly , it is planted by the Springs , or Riuers of water ; by which , the blessednesse of the Iust man , is further illustrated : For , as that tree , can neither be barren thorough the sterrile drought of the soyle ; nor endangered by the scorching heate of Sommer : whose roote is euer moistened , with the nourishing waters of a pleasant streame ; So , the regenerate man , hauing his roote in Christ ( where the euer springing fountaines of his Grace ; with sweete dewes of mercy , continually cherish it ) euen he , shall alway flourish . For , neither can he be consumed as the wicked are , by the burning fire of Gods indignation ; nor made vnprofitable for want of nourishment . To the same effect speakes the Prophet Ieremy , in his illustration of such a mans happinesse ; by a similitude taken from the like Tree . He shall bee ( saith he ) as a Tree that is planted by the waters ; and that spreadeth forth her rootes by the Riuer , and shall not see when heate commeth : but her leafe shall be greene , and shall not be carefull in the yeere of drouth , neither shall cease from yeelding fruite . By the Riuers of water , in this Psalme , is Allegorically meant ; the word of God , and his Sacraments : which , are the means whereby he infuseth into vs , the graces of his Spirit ; keepes vs growing in Faith ; and nourisheth fruits , to eternall life . Thirdly , it giueth fruite in due season : Whereby is manifested another propertie of the blessed Iustman : By the fruite ( saith our Sauiour ) the Tree is knowne ; and so is the iust man by his workes : Who , in bringing forth his spirituall fruits , may ( not vnfitly ) be resembled to a Tree . For , as the Tree brings forth fruits for others , rather then for it selfe : So , the vpright man fructifies , and sends forth good workes , and deedes of Charitie ; not , thereby to merit ought for himselfe ; but to glorifie God , and to benefit others . Which is a noble Blessednesse . For , as the Apostle saith ; it is a more blessed thing to giue , then to receiue . Further ; we haue the Pronoune His : to shew vs , that as the Tree giueth forth no fruite but his owne , and according to his kinde : So , the righteous , doth the workes proper to a regenerate man ; all the good deedes which he performeth , are done with that which is his owne : and so cherefully ; that they may be called His. Yea , he yeeldeth forth good fruits , according to the measure , and qualitie of those gifts which he hath receiued . Lastly , the Tree giueth forth her fruite in season , or in time : that is ; in her time of fruitfulnesse ; and so ; the vpright man , doth good in due time ; euen vpon the first occasion offered . He is neuer barren , when necessity requires fruit . If in one day , a thousand men neede his comforting hand ; he is euer willing , according to his ability , to giue redresse vnto them all . Neyther too soone , nor too late comes his charity : but , like sweete and well ripened fruite , is euer , then ready to be receiued ; when it may be most acceptable to God , timely , in respect of himselfe ; and very profitable to others . But indeede , by the fruit here is principally meant Faith , and the confession of saluation by Christ : which can neuer be , without workes . And that is it , which our Sauiour meant , when hee , said : Herein is my Father glorified , that you beare much fruit . Fourthly , His leafe shall not fade : Yet ; the similitude holds very properly , in that the blessed man is resembled vnto a tree , not onely fruitfull , but flourishing also ; and euer adorned with the comely ornament of greene leaues . For , as the Palme-tree , whereto the Iust man is likened , in the 92 Psalme ( and from which tree , it is very likely , this similitude was taken ) is neuer , as Pliny saith , without fruit ; and therefore must , consequently , bee alwayes greene : so , the Iust man is continually beautified , with all the accomplishments of a Christian ; full of holy thoughts , plentifull in profitable words , and seriously exercised in good actions , without wearinesse in well-doing : and to accompany that fruitfulnesse , enioyeth such a perpetuall happines , as growes at no time subiect to any momentary change . What storm soeuer happens , hee is still in a flourishing and prosperous estate : yea , when the vngodly ( like those trees which are altered , according to the disposition of euery season ) must lose , in the winter of their triall , all that vncertaine glory , gotten in the spring-time of their prosperity : euen then ; the happinesse of the righteous is so permanent , as the coldest frost of aduersity , can neuer strip him of his faire leaues : that is : no persecution shall bee able to take from him , the faire liuery of his profession , nor put him , beside the Crowne of an immortall glory . Fiftly , whatsoeuer he doth , shall prosper : In these words , hee doth ( as it were ) summe vp , and make perfect his expression of happinesse . And the Prophet doth it without the Metaphor ; for , I haue obserued , that to expresse one and the same-sentence ; partly by the figure , and partly without : is ordinary in the Psalmes . Yet , the great Scholler , and Cardinall , Bellarmine ; in his Comment vpon this Psalme , would haue these words ( whatsoeuer hee doth , shall prosper ) to be referred vnto the Tree . Then , hauing interpreted the Hebrew Verbe , Iasliach ; prosperare faciet , will make to prosper : he gathers from thence , an actiue vertue to bee in the tree ; helping on the ripening of his owne fruits . And , by the application of the similitude , would also note vnto vs ; that , there were an actiue vertue of free will in man , concurring with the Diuine grace , to meritorious works . But , by his leaue , it seemes to mee , not so to bee vnderstood ; for , that interpretation , is both harsh in the sence , and contradictory to the opinion of most Expositors . Yea , one of his owne faction , Lorinus , a learned Iesuite , writing on this Psalme , sayth ; that it ought rather to be vnderstood of the Iust man , then of the Tree . Lyra , a very ancient Expositor , hath so taken it also : and so haue the greatest number of most authenticall Writers . For which cause ; I rather allow it : but especially , by reason I beleeue it , to be indeed the best , and natural sence of this Text ; agreeable to the happy estate of a good man ; and the same blessing , which the Scriptures testifie , to haue beene vouchsafed to such as feare God. For , it is sayd of Ioseph : The LORD made all that he did , to prosper in his hands . But from hence , wee must neither gather , that all those are good men , who prosper , and thriue , in the things of this life ; neither imagine , it is heere promised , that the Righteous shall bee without troubles , or hinderances , in their temporall affaires . The meaning rather is : that al things , ( euen those ) wherein they seeme to the world most miserable , should redound to their comfort ; and prosper them in the way to eternall life . According to the saying of S. Paul ; All things worke together for good , to them that loue God. Dauid also confirmeth the same , out of his owne experience : for , saith he ; It was good for mee , that I was in trouble . And indeede , it is the end which crownes all , and that which makes the vndertaking prosperous , or vnfortunate : not the occurrences , that happen well , or ill , in the proceeding . For , though a Commander in the warres finde , that all his determinations proceeded ill , in the ordering of his Battles ; and that all his Stratagems , turned a while , to his hinderance : yea , though with the losse , of many thousands of his men , and the effusion of much of his owne bloud , he hath endured a terrible , and sharp encounter . Yet , if at last , the victory bee on his side , he hath his aime ; and thinks , that his vndertaking prospered in his hands . So , though a Christian man hath , in this life , suffered innumerable miseries ; though matters haue succeeded so ill with him , that sorrow vpon sorrow , and mischeefe vpon mischeefe , ouerwhelmed him , and euery thing that he endeauoured , tell out contrary to his expectation ; yet , if at last ( as questionlesse he shall ) he reape the Crowne of immortall glory : we may very well say , that whatsoeuer he did , hath prospered . Yea , his miseries and infirmities , were for his good , suffered to come vpon him ; euen they also , prospred in his hands ; and were the meanes to make him , a right blessed man. For , you must vnderstand , that there is a two-fold Blessednesse ; Beatitudo in via , & in Regno ; A blessednesse in the way , and in the Kingdom . That in the way , is also two-fold ; one , on the right hand ; and the other , on the left : The left-hand happinesse ; is the abundance of temporall prosperities . For , the Psalmist hauing reckoned vp many temporall benefits ; concludeth with these words . Blessed are the people , that bee so . Happinesse on the right hand , is the gift of spirituall graces , bestowed in this life . For , saith our Sauiour , Blessed are the poore in spirit , the humble ; those that hunger and thirst after righteousnesse , &c. But the last of these blessings ; appertaines onely to the children of God : the other , are indifferently bestowed , both on good and bad . The Blessednesse in the Kingdome ; is that , which is principally meant in this Psalme : and indeede , the most perfect compleat happinesse . The possession of that , wee haue now in hope onely . None , but the sonnes of God , can enioy it , in the other world ( as is aforesayd ) nor , can any man , but those that haue their hearts enlarged , by the Holy Ghost ; enter into a worthy thought thereof , here . For , as S. Paul saith ; It is that , which eye hath not seene , nor eare heard , neither comes it into the heart of man , to conceiue what God hath prepared for them , that loue him . It is so many degrees , beyond the felicity of this life , that the most blessed man is miserable here , in comparison of the happinesse , which hee shall bee crowned with all , after his death . And therfore , if you haue respect to that , which may most properly bee called Blessednesse , it must bee loked for in another world ; for , as the Poet saith : — Dicique beatus Ante obitum nemo , supremaque funera debet . We none may blessed call , Before their funerall . But , because carnall men , are too too much perswaded , that true felicity may bee enioyed in this life ; I would haue them learne , what is required , to the making vp of a perfect Blessednesse . For , they must know , there are three things , which are of the essence of true felicity . The first is , the knowledge of the Cheefe Good ; this is eternal life , to know the only true God , and him whom thou hast sent , Iesus Christ , saith S. Iohn . Secondly , there must be a fruition , and full enioying of that Cheefe Good , being so knowne . And lastly , a perfect delight , and contentation in that which is enioyed . Without euery of which circumstances , there is no perfect happinesse . For , hee that enioyes , and is contented ; without the full knowledge , of the certainty , and worth of that , which he enioyes : hath but a dull vncertaine contentation ; and is depriued of a great part of his felicity . In like manner , hee that knowes what it is to bee happy , and hath it not in possession , is so farre from happinesse ; that he is the more miserable , by the apprehension which he hath , of the great good hee wanteth . But if hee did know , and enioy to ; yet , if hee had not the blessing of a contented minde , it were as much , as if he enioyed nothing . S. Augustine hath a speech , much to this purpose , in his first Booke , De Moribus Ecclesiae Catholicae : For , saith he , Beatus neque ille ( quantum existimo ) dici potest , qui non habet quod amat qualecunque sit ; neque qui habet quod amat , si noxium sit ; neque qui non amat quod habet , etiam si optimum sit . That is : Neither , as I thinke , can hee bee sayd , to be blessed , who enioyeth not what hee loueth , whatsoeuer it be ; nor hee , that attaineth to what hee affecteth , if it bee hurtfull ; nor hee , that is not pleased with that , which he possesseth , although it bee the best thing . And hee giueth this reason : Nam , & qui appetit quod adipisci non potest cruciatur ; & qui adeptus est , quod appetendum non est , fallitur ; & qui non appetit quod adipiscendum esset ; aegrotat . Id est : For , hee which desireth what cannot be attained , is vexed ; hee that hath attained vnto that , which proues not worthy desiring , is deceiued ; and hee which affecteth not , what is indeede worthy the enioying , is sicke ; or faulty in himself . And so , not one of these , can bee blessed : because , neither of their soules is without vexation and misery . For , if it might bee so ; these two contraries , Blessednesse , and Vnhappinesse ; should dwell together at the same time , in one man : which were impossible . This Blessednesse , cannot then , consist in temporall & transitory things . For , though we may haue the knowledge of their vtmost good , & get also the possession of them ; yet , it is impossible , they should giue vs a content , beyond which , nothing is to be desired . For , the soule of man , is of a spirituall nature ; and of so large an apprehension , that the whole world is not able to fill it . Though you should feede the boundlesse desire of man , with Kingdome vpon Kingdome ; hee would neuer finde end of desiring , vntill hee had the possession of the whole world , with all the creatures therein : and though he could compasse that : yet , because the mortalitie of his body , would euer put him in feare , to be depriued therof ; he would neuerthelesse be full of disquiet . Nay , were it possible , that feare , might bee taken away also : it would then discontent him , that there were not more worlds , & new things , to couet and possesse . And so , he would bee vnhappy , in the middest of all that happinesse . This , made Solomon say ( when he had searched into the nature of all creatures , and sought to please his soule , in whatsoeuer it longed for ) that all things vnder the Sunne ( euen knowledge , and those which are accounted the best ) were vanity , and vexation of spirit . And this ▪ if worldly men did better consider , doubtlesse , they would not so much adict themselues to the things of this life : but seeke to haue their soules , rather filled with the knowledge of God ; who is only able to satisfie them , & without whom , they are euer empty , and seeking vp and downe for that , which should fill them . For , the end to which God created the soule of man , was ( as S. Augustine saith ) That she might know him ; in knowing , loue him ; and in louing , enioy him : wherein consisteth perfect blessednesse , neuer to be lost againe ; and that , which is principally meant in this Psalme . The Doctrines , that we may gather from this third verse , are these . First , that if the Blessed are planted , & not as naturally growing trees : then , the efficient cause of our saluation , is God. For , it is of his gracious fauour , that we are planted in the Vineyard of his Church ; otherwise , wee had beene as wilde Oliue-trees , growing on the barren mountaines . Secondly , in that it is sayd . The Blessed is as the Tree , planted by the riuers of waters : Wee are taught , what the instrumentall causes of our saluatiō are ; euen the Word of God , & his blessed Sacraments . For , by the Springs , or Riuers of waters , are those allegorically vnderstood ( as I sayd before ) & in that , they are sayd to be planted ; thereby , wee also gather further , that such as are out of the Church , till they bee there seated , by the fountaines of ( life and inoculated into the mysticall body of Christ ) are not yet in the state of Blessednesse . Thirdly , wee may hereby know , whether wee belong to God , or no. For , if wee bee trees of his Vineyard , wee cannot but bee sensible , of the sweet graces and operations of his Spirit : and shall not be found barren , of those spirituall fruits , which God wil looke for , in their due time . And be assured , that if wee bee vnprofitable ; though wee carry neuer so many faire leaues of hypocrisie , to couer our sterility : we shal one day bee stript of them , and cast into the fire . Fourthly and lastly , wee are here taught , not to iudge of men , by their prosperity , or aduersity ; but , howsoeuer their outward affaires succeede , to esteeme them blessed , and happy men , that loue and honour God. And so , I conclude this first part of the Psalme , which doth in breefe deliuer thus much : That hee , which would be a blessed man , ought to auoyd all manner of sinne , loue Gods Word : meditate it , practise it , goe forward in that practise , bring forth fruits of righteousnesse ; and continue vnto the end of his life , in that course . The second part of the PSALME . 4. THe vngodly are not so : but are like the Chasse , which the winde driueth away . 5. Therefore the vngodly shall not stand in the iudgement , nor sinners in the Congregation of the righteous . 6. For , the LORD knoweth the way of the righteous : but the way of the vngodly shall perish . THe Prophet ; or , rather the Holy-Ghost , by the mouth of the Prophet , hauing in the former part of this Psalme ; in an excellent manner , set downe vnto vs the blessed estate of a good Christian ; and in diuers particulars discouered , and illustrated his matchlesfe Blessednesse ; that we might be thereby drawne to loue and seeke it . Doth now , in this other part , briefly ( yet as fully ) acquaint vs with the miserable condition of the vnbeleeuing sinner . euen in these few words : The vngodly are not so . For , they carrie in them a direct Antithesis vnto the whole first part of the Psalme ; and imply euery whit asmuch , as if the Prophet had said : The wicked are such ; as neyther discontinue their walke , in the Counsels of the vngodly : nor shunne the way of euill doers ; nor auoide the seate of the scornefull . And therefore , are in no possibility , to be so happy as are the righteous . And this the Septuagint , very powerfully expresseth , by doubling the Negatiue , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the wicked are nor so , nor so . To wit : nor so holy in their life ; nor so blessed in their end . They are not so studious of Gods word , as the righteous ; and therefore he taketh no such knowledge of their waies : they doe not so affect the way of his seruice ; & therefore he suffers their way to perish : they are not so planted ; and therefore not so safe , but in danger to be rooted vp , by the iudgements of God : they are not so situated , where they may be nourished , by the moysture of the Riuers of Gods grace , conueyed by his word and Sacraments , into their hearts ; and therefore , not so flourishing ; but in danger to be withered by the burning heate of his Indignation : they are not so fruitfull ; and therefore , likely to vndergoe a curse , with the barren fig-Tree . They are in nothing answerable to the condition of the well planted Tree , here spoken of : but vngodly men , and Hypocrites , for the most part , yeeld no fruit at all . If they bring forth any ; it is not good . And then it is no better then if they were vnfruitfull : For euery Tree that bringeth not forth good fruite , shall be hewen downe , and cast into the fire . Or though it might , perhaps , for some respects , be called good fruite , which they giue ; then it is none of their owne : For , they doe , like most of the great rich men in these dayes ; who , other while indeede , relieue a few poore soules . But it is with the fruit of other mens labours . Yea , they leaue many goodly shewes of Charity behinde them ; with that which had beene , with extreme couetousnesse and oppression , torne , as it were , out of the throates of their poore Neighbours . Or if we should grant that it was their owne fruite they gaue ; yet , it would be found to come out of season , and when there is no great neede of it : whereas a cup of cold water ; giuen vnto a poore man in extremity : comes in better season , then a great deale of vaine liberality at other times . But , if wee should yeeld them this ; that their fruite came in season ; it is in their owne season then : And when is that ? Forsooth , now and then ; perhaps at such times , when as the customes of their Countrie require publike hospitality . And then ; it is but forc't , sower , and vnsauorie fruite . For , most commonly , for one honest man that shall satisfie his necessity among them ; two Russians shall be made drunke . Or else their season is , when they may take occasion to make most shew to the world , of the seeming good they doe : like the Pharisies , that blew Trumpets , when they gaue almes . But indeede , the principall time and season of their vintage is ; when the Axe is set vnto the roote of the Tree . Then ; when the leaues of their youth , and prosperity are fallen off ; the branches quite withered ; the bodie rotten , ready to stinke with putrifaction ; and they in case no more to hoard vp , or keepe it vnto themselues ; then ( if the Diuell doe not come before they be aware , and carry them away by the Rootes ; as sometime he serueth old Trees in the Forrest ) it may so fall out , that they leaue a few vnseasonable fruits behind them : which often , in fine painted Almeshouses ; make shew of more reliefe , then is halfe performed . Nor are the vngodly , in respect of their vnfruitfulnesse , or vntimelinesse in bearing fruite ( onely ) so contrary to the righteous : but euen their leaues , those their faire leaues ; that make them seeme so flourishing , are but the Sommer ornaments of prosperity ; and must wither and fall off , in the winter of their triall . Yea , nothing they take in hand shall prosper them in the way to true happinesse ; therefore all their vndertakings are in vaine . And as the holy-Ghost here saith : It is nothing so with them , as with the Godly . Thus ; exceeding elegantly , hath the Prophet described the misery of the wicked , by opposing it vnto the felicitie of the Iust. Which he yet maketh more apparant : and , howsoeuer the world esteemes her owne as fortunate men ; he shewes the contrary . Seeming also , not contented to set it forth by a similitude , directly contrary to the former ; he leaueth the first Metaphor , and resembles them , to the vilest and lightest Chaffe : as if else , he should not haue made them contemptible enough , in his expression . And here I could shew , how properly the wicked may , for diuerse reasons , be likened vnto Chaffe . As in regard of that lightnesse , which makes them inconstantly carried away , with euery vanity : or in respect of their sterility , with such like . Which ( because euery reasonable capacity can apprehend them ) I will omit : & only desire you to take from hence this obseruation . To wit , that the enemies , and oppressors of Gods Children ; with all other vngodly men ( though they be admired of the world , and seeme mighty and vnmouable in their owne haughty opinions ) are , ( neuertheles indeed ) poore base things ; meere Chaffe . Nay , the worst and lightest of it : euen that which is scattered euery way with the winde . Or worse , if worse may be : For , they are not onely vnsetled , and restlesly driuen too and fro , in their owne vaine practises ; or tumbled vp and downe by the distempered furie of their miserable affections : but their riches , honours , powers , and their very place of being ( as Dauid saith ) shall decay , and be no more found . For , the terrible winde of Gods wrath , shall puffe all , into euerlasting perdition . Yea , Gods iudgement will rush vpon them on a suddaine , and inuisibly , as a wind : which shall come they know not from whence ; and carrie them they know not whether . Nor shall their strength , eminence , or greatnesse , defend them . But , as the winde makes most hauock among tall Cedars , on high Mountaines : So , shall their pride and loftinesse , make them more subiect to the tempest of Gods indignation . As appeared in Pharaoh , Nebuchadonezor , Herod ; and such other . But some may say ; many vngodly men liue free from all those miseries and crosses here spoken off . Truely , it seemes so for a time ; but the greater will be their sorrow at the last . Nay , I am perswaded , that euen in this life , and at the best ; they haue so much bitternesse , to make vnsauorie all their delights : as , if we could look into the hearts and consciences , of those that seeme happiest men to the worldward . I beleeue we should discouer so much horror , and disquietnesse ; as would make vs set light by our discontentments . For , many of them , amid their aboundance of wealth and honours ; are more distempered with toyes ; then a constant Christian is , with his greatest afflictions . And if trifles will not moue them ; they haue matters of greater consequence to disturbe their rest . One grieues , to see the familie , which he thought to make honourable , by his owne pollicy ; quite rooted out by the improuidence of his Children : Yea , the miserable Catiue , liues to behold his sonnes prodigalitie , consume his vsury ; and yet hath not the power to afford himselfe the benefit of his owne labours , neither to doe one good deede , that may purchase a prayer for him ; vntill it is too late . Another , hath labour'd for the applause of the people ; and with vexation of spirit , comes to heare his name made the iust subiect of Libels ; and himselfe reputed odious in the common-wealth . One , is sicke , for some disgrace receiued from his Prince . A second , grieued with the vnkindenes of those whom he thought his best friends . A third , mad at the pride of his equall . A fourth , ready to hang himselfe for the insolence of his inferiour . A fift , pines with enuying at his superiour . A sixt , sleepes not for desire of preferment . A seauenth , trembles through feare of losing his office . The eighth , hath a wife that is more shame , and discontent vnto him , then all these . And , which is worse then that too ; he knowes not what shall become of him at last . For , sometime he thinkes that men die like beasts , without hope of another life . And then , it grieues him , that he must for euer , leaue the world , which he so much loued . Another while , he remembers he hath heard of a God ; and a Day of Iudgement . Which , putteth him into such a desperat feare ; that he is neuer alone , but his heart quakes ; and his guilty Conscience so stings & threatens him , with hell and damnation ; that hee sometime wisheth hee were indeede , realy dust , or Chaffe ; and that , the winde might scatter him into nothing . Oh God! that I were able so to scrue this , into the hearts of worldlings ; as to make their muddy apprehensions , more sensible of their vnhappinesse : and allure them , to seeke for that true and perfect felicitie , which is here promised . But alas ! it is beyond my power . For the whole world ( almost ) hath runne through all the degrees of wickednesse ; and the greatest part , are become Benchers , in that damnable society of Scorners : with whom , it is impossible to preuaile . Nay , my God ; would thou mightst bee pleased ( though it were but so farre , to enable mee with thy spirit ) that the apprehension of these things , might euer continue in my selfe , so feruent , as at sometimes they be . For , by that meanes , I should not onely ; neuer more againe , be carried away by those vanities and infirmities , whereunto youth and the frailty of my condition is prone ; but become also , so highly delighted with the contemplation , and hope of that incomparable blessednesse which is prepared for the louers of thy Law : that the worlds minions shold see , I did not meerely in word ; but truely in deede ; neglect , and despise all those things , which they account eyther felicities , or disasters in this life . Yea , they should perceiue me , so farre from thinking my selfe a miserable man ; For being in pouerty , slandered , neglected , contemned , tortured , with such like : or , from imagining my selfe a happy man , in the fruition of that vaine fauour , honour , wealth , ease , fame , and respect , which they glorie in ▪ as , they should with enuie be forced to confesse within themselues ; that , by a meanes which the world knew not , I had ariued at such felicitie ; as in respect thereof , their happinesse , was but as dirt , and dung to Gold and Siluer . And perhaps also when they were in their greatest earthly pompe : It should more vexe them , to behold me ( whom they account miserable ) disdayning those things as triuiall , wherein they place their highest blessednesse ; then it can delight , or content them , to possesse those pleasures or preferments which they enioy . This , oh Lord were possible ; if thou wouldst alwaies preserue in thy seruant , the consideration , which at sometime thou vouch safest to bestow vpon me . But I am the meanest of thy children ; and I confesse that these good affections , and apprehensions , which I sometime haue of the blessednesse here promised : doe often ; yea , too often faile in me . And then , I doe not onely shrinke as much as any other , vnder the burthen of temporall afflictions : but my heart is also intangled , with those desires , and preposterous contentments , that vainest world-lings seeke after . Which weakenesse ; I both heartily pray thee ( Oh God ) to heale in me ; and surely beleeue also , that thou wilt doe it , when it shall be most for thy glory , and my furtherance , in the way of truest Blessednesse . The thought whereof ; hath now so highly transported me ; that , I had almost forgotten what I had more to say , touching the infelicity of the wicked . But now I descend againe , to speake of them . Therefore the vngodly shall not stand in the Iudgement , &c. You haue formerly beene giuen to vnderstand , of the great difference , that is betweene the Righteous and the vngodly ; both in their condition , and their reward . Now , he shewes that a difference will be betwixt them ; not in this life only : but also in the last day . For , that is the principal Iudgement here ment : and spoken of , per Antonomasiam , as the Arabick Interpreter , by these words , in sine , doth plainely denote . They shall not be able to stand in the iudgment , nor in the congregation of the righteous . That is ; they shall not be approued but haue iudgement pronounced against them , to their ouerthrow , at the generall Doome . For , so are these words , shall not stand , to bee vnderstood . And the phrase is not onely proper to the Hebrewes ; but vsuall among the Latines , and vs also . Cicero hath , Causa cadere ; which , is after the same manner of speaking : And Terence , where hee saith , Se , vix stetisse ; meanes , that some of his Fables were scarse approued of , by the common people . And when , with vs , a man comes to his triall , before a Iudge : we often say , Hee cannot stand out . Or , that , Hee will haue a fall ; when we meane , his cause shall not receiue approbation . Now , the reason , why the vngodly shall not stand in Iudgement , &c. is partly shewed in the former verse . And that is , because they are but as the Chaffe ; euen the refuse of man-kind , vaine , light , vnnecessary persons , without fruit , wholly voyd of that worth and weight , which should make them of esteeme in the sight of God. Yea , such as cannot bee able to endure his iudgements ; because , they will bee vnto them , as the winde , scattering Chaffe . Alas ! who would imagine this ( seeing the brauery of this worlds Fauorites ) but that the Spirit of God hath sayd it ? Now , they are so mighty , that they thinke it impossible , to bee mooued . They haue Counsells , in which the Righteous are not to walke : Wayes , wherein they must not stand : Iudgements , in which the innocent dare not appeare : And they haue Assemblies , and solemne meetings , from which they exclude all good men . But , when the Iudgement here spoken of , comes ( for there will come such a day ) the poore dispersed , and despised members of Christ , shall bee gathered into one Congregation , whereinto no vncleane thing shall enter . Nor , shall the vngodly mingle among them , in their Assembly ; but bee separated from them , and thrust vnto the left hand of the Iudge . And although , here they may appeare powerfull ; make great boast of their authority ; and , perhaps , in our Courts of Iudgement on earth , be able to stand out , vntill they haue ruined the innocent ( for , in any cause , fauours are to bee had , among the corrupted Iudges of this world . ) Yet , in the generall Doome , when euery man shall appeare naked , without bribes ; and before a Iudge , that can neuer be corrupted . Alas ! what will those things ? those vain things , profit them , wherein they now glory ? Then , those noble Tyrants shall be glad , to sneake into corners , and cranies of the earth , to hide themselues from the presence of God. They shall not haue power , to stand among those poore men , ouer whom they haue heretofore tyrannized ; nor bee able to abide the least triall of Gods Iustice : but , affrighted with the terrible aspect of their angry Iudge , and tortured with the horrours of an accusing conscience ; shall be vtterly amazed , deiected , confounded , and with a distracted feare , be glad ( & in vain be glad ) to intreat the hills , that they would fall down , and couer them . That you may be confident , of the terror of this Iudgement ; & that , there will be a separation of the wicked , from the Congregation of the righteous ( as it is here sayd ) See , what our Sauiour speaketh , in the 25 chapter of Saint Matthewes Gospell , to this purpose . But , this place may haue respect to other Iudgements . For , beside that great and generall Doome ; there is a two-fold Iudgement , in this life ; wherein the wicked shall not bee able to stand . One is , the Iudgement of themselues ; when their owne conscience shall accuse : and condemning them as guilty , cast them downe headlong into despaire . The other is , when the plagues and iudgements of God are suffered , to lay hold of them in this world , for the example of others . Now , in neither of these ; shall they be able to stand out before God. Note here , that those Hebrew words , which are interpreted in our Translation , They shalt not stand , are in the Septuagint , and vulgar Latine Translations , turned thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Non resurgunt , that is , They rise not againe . And thence , some haue weakly and ignorantly gathered , that the wicked shall not rise in the flesh , to come and receiue Iudgement in the last Day . Yea , with this opinion , was that learned Father , Origen , a while deluded . But , it is a great heresie : for , they shall surely bee raised , and summoned to that Doome ( as appeareth in many places of holy Scripture ) but there indeed , they shal not be able to stand out in their owne Iustification , as belonging to the Assembly of the righteous . Because , when they shall thinke , to excuse themselues ; the King shall turne them forth , with this terrible sentence . Goe , yee cursed , into euerlasting fire , which is prepared for the Deuill and his Angells . Hence then I obserue ; that there shall bee a generall Doome , wherein both good and bad shall be summoned , before the Tribunall Seat of God. And that , althogh Hypocrites , like tares amongst wheat ( or rarher , like good wheat ) may be suffered , in this life , to shrowd themselues in the Church of God , and come into the Congregation of the Righteous , vnder the name of Christians : yet , in the haruest ( that is ) in this Iudgement ; hee will seperate them . And the vngodly shall not bee able to stand , in that Assembly of the Iust ; but , The Lord will gather the Righteous , which are the wheat ; into his Granard : & cast the sinners , which are the chaffe ; into vnquenchable fire . But , that no weake conscience may be driuen into despaire . I desire the Reader , not to imagine , that euery man , who hath the pollutions of sin , is in danger of this separation ; for , euery man is so guilty of sinne , that if God should marke all that were amisse , and enter into Iudgements with his seruants : None were able to stand in the Iudgement . No , not the most Righteous ; neither should any flesh be saued in his sight . We must then consider , that there be two sorts of Sinners . The one regenerate , who offends vnwillingly ; and falling into transgressions , through infirmity , by repentance , true contrition , and amendment of life , riseth againe ; and seekes forgiuenesse , in his Redeemer , Iesus Christ. The other , vnregenerate ; who , out of wicked impiety , and malicious wilfulnesse , followes without repentance , the study and practice of sinne ; obstinately refusing , or neglecting the grace of Christ. And they are such , whose estate is so miserable , to be excluded , from the Assembly of the Righteous . The other , laying hold on Christ , are by faith made righteous in him , and shall be reckoned among the faithfull and happy Congregation . For , the LORD knoweth the way of the righteous , &c. The reason is here giuen , why the Iust man is so much more happy , then the Sinner ; and how it comes to passe , that , hee walketh not in the Counsells of the vngodly , nor standeth in the way of sinners , nor sitteth in the seat of the scornefull . And why , in the last Iudgement , there shall bee a separation made , and a difference put betweene the good and the bad . And it is this , God knoweth the way of the righteous , and the way of the vngodly shall perish . Which implyes , that there is a contrariety in their way ▪ and that therfore , they cannot meet in one Congregation . But why is it sayd , God knowes the way of the Righteous ? Doth hee not also know the way of the wicked , you will say ? I answer , yes . For , Gods diuine knowledge extends itselfe to all . Yet , in this place , the word , knoweth , includes , especially , a regard , or approbation ; and is , as if he should haue sayd , God acknowledgeth , takes care for , regards , or alloweth the way of the Righteous : and , because their endeauours and aimes are , to shunne the Counsels of the vngodly , and by obedient directing themselues , after the rule of the Sacred Word , to seeke his glory , with those wayes , that perish not . Therefore , this God , of his free grace , keepeth them in the right path ; and by that direct course , conducteth them to the same blessednesse , whereunto hee foreknew it would lead them . And , that this word , knoweth , may be vnderstood , as is aforesayd , to imply a regard , or approbation , appeareth in these ensuing places . Psal. 101.4 . Rom. 7.15 . 1 Iohn 3.2 . And so much may be also prooued by that place of Matthew , where Christ vseth the contrary speech , to shew the disrespect that hee would haue to the wicked . I neuer knew you ( will he say ) depart from me , yee workers of iniquity . This word , knoweth , may haue respect also to the fore-knowledge of their election . For ( as some vnderstand it ) to that purpose , S. Paul vseth it in his second Epistle to Timothy , chap. 2. and the 19. verse . And writing to the Romans , he saith . Those , whom he did foreknow , he did also predestinate , to be conformed to the Image of his Sonne . But the way of the vngodly shall perish . And that is ; because , God regardeth not , neither is delighted with their courses . They propose vnto themselues a happinesse ; but come short of it : because , their counsels , endeauours , and all ; are ouerthrown , before they can attaine to the possession therof . And needs must it be so . Seeing it is , neither the right means , which they vse ; nor , a true happinesse , which they seeke . For , wher to tends their ayme ? Sure , not to Gods glory ; nor , to seeke their spirituall wel fare ; nor any greater blessednesse , then the compassing , or enioying of some brutish , or transitory pleasures . Which , before it be long , either altogether faile them ; or , instead of a desired happinesse , are a meanes to bring vpon them the curse of some vnexpected miserie , which is euer the period of such paths . So , they at length , perceiue with much discomfort , that their labors are lost , their time mis-spent , & that ( as the Prophet here sayth ) Their way must perish , and come to nought . In breefe then , I vnderstand these words , The way of the vngodly shall perish : As if the Prophet had sayd . The vngodly come short of blessednesse , and shall be excluded from the Congregation of the Iust ; because , the Lord is regardlesse of them ; and so , those vaine wayes and courses , which they follow , shall faile to bring them thither . Hence then , wee are taught , how to esteeme the world , with all those titles , honours , and fauours , wherewithall shee allureth vs , to settle our hearts , vpon the painted and vncertaine felicities of this life : and to bee heedfull , that they draw vs not into the way of destruction . And , as the first part of the Psalme , ought to win vs , in respect of the felicitie , promised to the way of the Righteous : so , the ruine , that is heere threatned , may terrifie vs from the way of sinners . Further , wee may hence learne , not to bee deiected , in our miseries , though wee are mercilesly oppressed , by our Aduersaries ; nor , be discomfited : because , the world neither pities , nor takes notice , of those many slanders , and secret iniuries , which wee vniustly suffer . For , if God ( as it is here sayd , hee doth ) knoweth , and regardeth , the way of his seruants , wee may be certaine , that he seeth euery affliction in this iourney , and will not leaue our oppressions vnreuenged . We may also hence be taught ; not to take offence at the short prosperity of the wicked ; nor , to be allured with the pleasantnesse of their waies . For , though they bee delightfull to the sence , and goodly broad pathes ; yet they lead to destruction , and , as it is here told vs , they shall perish . Thus , according to my abilitie , I haue gone thorow with an Exposition vpon this Psalme . Wherein , though I haue followed no one ; yet , I haue runne the ordinary way , with other Expositors . But , because I beleeue with S. Augusline , there is no Psalme , wherein the Author of it , had not respect to Christ. I will shew you , how it may bee so aptly applyed vnto him , as you shall easily beleeue ; that , although it may be accommodated to all the Saints ; yet , aboue others , the Blessed Man ( as we say ) per Antonomasiam , means Christ ; and , that this Psalme , was principally intended of that Iust One. For , it is a Song , or Psalme , wherin blessednesse is ascribed , to that thrice godly Man , who is no way guilty of any kinde of sinne ; whether it be of transgression , omission , or originall . And who , but He only ; ( or those , who haue receiued it by Him ) can be honoured with such innocency ; or capable of so high a dignity , as this true Blessednesse : who alone , perfectly fulfilled the Law ? And was obedient , euen to the death ? Doubtlesse , none . For , all that are so called , are so entitled by him And hee , is that for-euer-blessed Man , whose foot neuer walkt , in the crooked way of the vngodly ; nor , stood in the slippery path of sinners . He it was , who in true humilitie , taught the simple truth ; and neglecting the vain dignities of the world , neuer reposed himselfe , in the imperious seat of the Scornfull , whith the disdainfull Pharisies . He it is , whose delight is in fulfilling the Will and Law of his Father ; and in the accomplishment therof , hee seriously exercised himselfe , both day & night . He , is that flourishing Tree , planted by the pure riuers , of water of life ; cleere as crystall , and proceeding from the Throne of God : euen that Tree , which is planted in the middest of new Ierusalem , and hath brought forth the fruit of our saluation , in due season , and in the fulnesse of time : according to the Scriptures . This is he , whose leafe shall not fall . That is ; his words shall not fall to the ground , but remaine euer flourishing , and serue to heale the Nations ; according to the Prophecy of Saint Iohn . And doubtlesse , whatsoeuer he doth shall prosper . But the wicked are not so : that is ; the Iewes and other wicked persecutors of Christ ; with such as by Faith , put not on his righteousnesse ; are in a quite contrary estate . Like Chaffe scattered with the wind ; yea , in a miserable , vaine , and vnsetled condition . And therefore , when this our redeemer shall enter into Iudgement with the world ; such an Antipathie will be betweene him , and vnrighteousnesse ; as they shall not be able to stand before him . But , when the Children of his kingdome shall be congregated at his right hand , to partake with him in eternall blisse ; as they haue beene partakers with him , in his graces here : then shall the wicked be shut out of their assemblies ; to be cast into eternall perdition . And of this separation , the reason is ; because the Righteous doe follow Christ in the way of his Gospell ; and walke in the Faith which he hath approued . Whilst the Iewes , and such as are without the Church : seeking saluation by the workes of the Law , or following some such wrong , or by paths ; their way failes them , and comes vnto an end , when it hath brought them to the left hand of the Iudge . Where ; they are farthest off from Blessednesse . Meditations , vpon the first PSALME ; in verse . The Contents of these Meditations . The Muse , first sings the heauenly Blisse ; and shewes how vaine the earthly is . The wrong way thither , with the right : are here , laid open to your sight . The iust mans , glorious weale it showes . the sinners , matchlesse , endlesse woes . And good , and bad , are both exprest ; that you may learne , and chuse the best . YOu ; whose ore-weary , restlesse soules desire ; The prime content , to which all creatures tend ; And to that matchlesse Blessednesse aspire : Which ( though most seeke ) most faile of in the end . Lo ; here a heauenly Muse points out the way , Wherein you safe may runne , and neuer more In those blinde-crooked paths of danger stray ; Which haue misled so many heretofore . No prize vnsought , or trifting newes she sings ; But that , for which your many aduentures are : That , which to gaine ; Rich , poore-men slaues & Kings , doe howerly , watch and labour , sweat and warre . Yet most perhaps in vaine ; For , what they get By their endeauour in the Common Course Yeeldes no felicities but Counterfeit : And often , driues them on from bad , to worse . Yong bloods , are snared with the painted sweetes Of lust , or beauty : and beleeue that there , Is full contentment . The rich glutton greetes His boundlesse appetite , with curious fare . The worldling , makes inquest for happinesse ; And dreames , to finde it in a trade of gaine : He in his Auarice himselfe doth blesse , And as his thirst is , such his blisse doth faine . The happinesse of some , in rich attire , High Titles , or vaine-glorious pompe depends ; A louing wife , another doth desire : Good-toward Children , or vnfained friends . Kings , in their awfull thrones of Soueraignty ; And vncontrould prerogatiues delight : The Courtier , sooths vp them in vanitie ; And thinkes it heauen , to be their Fauourite . But they are all deceiu'd ; For , all these be Vaine-fruitlesse aymes ; like grasse will beauty fade , Lust , will to loathing turne , and then shall he Who there sought happinesse , be haples made . A hungry famine , may those Creatures wast Which glut cram'd Epicures : or some disease , May take away the pleasure of the tast . And where is then , the happinesse of these ? Fire ; water , theeues or Rust , consume the store Of richest men ; and he , that but to day Had great possessions , is tomorrow poore : Or dies ; or sees it , to his foes a pray . Gay cloathes , to Ragges we haue exchanged seene . Foule stinch , and wormes the proudest ruin'd haue . And those ; that dearer then their soules haue beene , Haue shar'd their wealth , & laught the to their graue She ; that hath kist , embrac't and sworne to day A Thousand vowes of kindenesse in thine arme : When thou art cold , and in a sheete of clay ; Shall keepe anothers bed and bosome warme . Those Princes , that haue largest kingdomes got , Are neuer quiet , whilst there doe remaine Some other Emperies which they haue not : Nay , if they might , the next , and next obtaine Till they had all . Perhaps they would be sad ( If not for some poore toy or Humor crost ) That more things were not knowne which might be had : Or lest , what they enioyed should be lost . What blisse affords a Crowne ; when treasons , war , And nightly cares , disturbes the owners rest ? More sad amid their armed troopes they are , Then he that walkes alone with naked brest . Though all the meanes , to be secure they take Some horror , still appeares their soules to grieue ; And greatnesse , neuer such a guard could make , But sorrowes would get in , and aske no leaue . Though , they had all the pleasures of the sence , And ten times doubled their prerogatiue ; Though Parasites applaude their Excellence , And yeelde them adoration while they liue : Though they attained to as much , as he Who on the Iewish Throne next Dauid sate : Had so much wisedome , and could prying be Through euery Creature , to behold their state . When that were done ; but little hope had they From any thing on earth , content to gather . That great wise Prince , made tryall ; and could say : That , to the soule they brought vexation rather . And , when pale death assailes ; the thoughts & feare Which trouble poorest men : shall ceaze their soule . Their paines , shall be as sharpe as Bond mens are ; Their flesh shall stinke as much ; and be as foule . Yea , er'e their breath forsake them one whole houre , Their greatest glorie , may be turn'd to scorne ; But in one Age , the Rumor of their power May be no more then his , that is vnborne . And then ; alas ! to what poore fortunes brought Are those ; whose blisse , on will of these , depends ? Such ; as nor do , nor speake , nor scarce thinke ought ; But that , which to their Princes humor tends ? For these ; are Honours tennants but at will ; Which when he list , the giuer may recall : And causelesse ( if he please ) obiect some ill ; To iustifie his dealing , with their fall . And what a miserable state were this , For any , to be deemed happy in ? Poore soules awake ; see ; see what trust there is In that , wherewith you haue deluded beene . Let wantons , seeke in lust what is not there . Let Epicures , at Feasts for blisse enquire . Let Misers looke on dust , till dust they are : And wordly men , the worlds vaine loue desire . Let Kings of Earth ; affect an earthly Crowne . Let Courtiers at the Court attend their Fates . And whilst they catch the bubbles of renowne ; Let fooles ; still wonder , at their happy states . But you ; that haue the end of these , descernd , And surer grounds of blessednesse would know : Come , heare what of a Prophet , I haue learn'd : Who , sung this heauenly subiect , long agoe . He taught my Muse ; and you , she teacheth how , Best beauties , best perfection to imbrace . With Angels foode , she will replenish you ; And make you richer , then old Adam was . In stead of mens false friendships , and their loue Vnperfect , and inconstant , here below : You , shall be deere vnto the Saints aboue , And into fellowship with Angels grow . Where you shall loue , and be belou'd of all ; Without ( the least ) distrust , or Ielousie : And death , or time , or nought depriue you shall ; But yeeld content ( at full ) eternally . If , with your vanities , you can dispence , And slight those fauors , which each worldling craues ; You shall be Fauorites , to that great Prince , To whom , Earths greatest Monarks are but slaues . Such wished honours , She shall bring you to , As Kings can neither giue ; nor take away . And , that you may not feare , what flesh can do , Shall be as free ; and full as great as they . Yea , that true Blisse , to which all writings tend ; And most are yet to learne : here , know you shall . By knowing , may enioy it in the end ; Enioying , be contented there withall : Vntill your soules , enriched with that store , Shall neuer know desire , or lothing more . But , you must listen with attention then ; And hitherto , your vtmost power enforce : For , 't is not ; 't is not ( oh you sonnes of men ) Obtain'd , by euery ordinary coarse . The way to blisse ; is neither made by strength , Nor humane policie . Though many a tract , Makes shew of leading thither ; yet , at length , It turnes another way , and brings to wrack . The Pagans , had a thought , some God head should Direct them thither ; and in feare they might , Misse that good Deity , which guide them could : They seru'd too many Gods , and lost it quite . The old Philosophers ( not knowing this ; That Nature , by our fall , was growne corrupt ) By Morall Vertues , onely sought for blisse : Which did , their hoped Passage , interrupt . For , when they had done all , which might be By strict Morality , to gaine their passe ; And time , their course , vnto an end had brought , wrought , Their ayme they mist ; because , Christ wanting was . For , though some good they did ; yet , missing him , To sanctifie their vertues , and to take Those faults away , which bad escaped them : Into this rest , no entrance could they make . The blinded Iewes , by ceremonious lawes , And strict obseruing of their ancient guise , Haue labour'd for it ; but , vpon some cause , That way was long since chang'd , and from-ward lies By vaine will-worship , others goe . And some , By formall shewes , of Zealous sanctitie . By way of their owne merits , many come : And come farre short , of true felicitie . A thousand other , crooked paths there be ; Which seeme , to be direct ; yet , lead astray : Lest therefore , some of those , miscarry thee , That hast a longing , to the blessed way ; Who happy are ; lo , here it shall be showne , And how , thou mayst thy selfe , be such an one . VERS . 1. Blessed is the man , that doth not walke in the counsell of the vngodly , nor stand in the way of sinners , nor sit in the seat of the scornfull . FIrst , get thee out of that vngodly way , ( The way of Nature ) in which , all the race Of Adams Progeny ; haue gone astray . Walke out of it , into the way of Grace . To which , there lyeth no hard passage , thence : For , if thou wade , but thorow Baptismes ford , And passe the thorny hedge , of Penitence : Thou straight art guided thither , by the Word . Yet , take thou heede , when thus thou entred art ; Lest that corruption , which doth still remaine : By vaine affections , ill-aduise the heart , To walke with the vngodly , backe againe . Cast not thine eyes about , on those gay bayts ; That grow , beside the way of Blessednesse : But , shun thou all occasion , that awayts , To draw thee into paths of wickednesse . Let not the loue of honour , pleasuré , ease , Reuenge , lust , enuy , pride , or auarice : Nor any such ill Counsellours , as these ; Thy feet , vnto an euill course entice . Pursue not wordly things , as worldly men , That know not God , or true religion , do : But , giue his Honour first respect ; and then , With moderation , seeke the creature to . Let no desire , without that compasse stray ; Which honesty , and piety hath set . For , if thy thoughts doe euer breake away , And Counsels of vngodly longings get . They will not leaue thee ; but , from lust , to lust , Allure thee on , in the vngodly path : Vntill , they bring thee , to some act vniust . And there , the sinners way beginning hath . Oh! if through weaknesse , and attending to Vngodly Counsels ; thou shalt thither rome : As all indeede ( though all their best they doe ) Into the way , of euill doers , come . Yet , stand not there ; continue not in sin : But , by repentance , soone returne againe : Lest , thou shouldst , by insisting long therin ; Affect it , and for euer there remaine . Vse , gets a habit ; and the habit got , The title of a Sinner , gaineth thee : And sin , in this gradation resteth not , Till to a Scorner , thy Commencement bee . And then beware . For , if degree thou take So far ; and be a Doctor of their Chaire : The next progression , thou from thence canst make ; Is either hell immediate , or dispaire . In thinking ill ; we doe from heauen-ward goe ; In acting it , we further run astray : But , if we to deride religion grow ; There 's hardly hope , that we repent vs may . For , though God can the course of nature turne ; Bid aire descend , and earth aboue it rise : Quench heat in fire , make frozen water burne ; And in all creatures , change the qualities . Yet , that he therfore will ; it followes not . And so ; although he can repentance giue , To such , as haue a wicked habit got : And , in despight of him , and vertue liue . Assoone , shall I beleeue ; that desperate Churle , Who , from a rough steep cliffe , or high Tower wall , Himselfe a furlong from the top doth burle ; May raise himselfe , in middest of the fall : As that ; the Sinner , who , of wilfulnesse , Hath cast himselfe downe , from the hold of grace ; Can leaue that deep-deep gulfe , of wickednesse , And in the rocke of mercy , get a place . It is a rare-gain'd fauour , when God daignes That vicious liuer grace , at his last breath : Who , from no sinne , for loue of Good , refraines ; Nor , thinkes to aske forgiuenesse , vntill death . But , 't is a Miracle , if euer hee Shall , in his life , or death , forgiuenesse get ; Who knowes , and scornes , the means that profer'd be : For , neuer was it found exampled yet . Of these three steps ; oh ! be yee wary then ; To sit , or stand , or walke , doe you forbeare : In seat , or way , or counsell , with those men ; That Scorners , Sinners , or Vngodly are . Nor , will this be enough . For , as the Swaine , Who sitteth downe , when he himselfe hath lost : Is no more like , to reach his home againe ; Then he , that quite another way doth post . So they , who thinke it is enough , to shun The ordinary path , that Sinners tread ; And take no heed , what good is to be done : Shall neuer , of true happinesse be sped . Or , like as they ; who , without Sterne or Card , Dare seeke an vnknowne Coast , for golden ore : May crowne their voyage , with a rich reward ; Assoone as those , that vse nor Saile , nor Oare . Right so ; as well may such , as loosely liue , The prize of happinesse attaine vnto : As those ; who hope , they shall at blisse ariue , Although not one foot thither-ward , they goe . And therfore listen , my aduise vnto : That you may learne , what you have yet , to doe . VERS . 2. But his delight is in the Law of the LORD , and in his Law doth he meditate , day and night . WHen Gods great mercy , safely brought thee hath ; From all the counsels , waies , & seats of sin : Lest thou stray backe againe ; take vp the path That iust against it lies ; and walke therin . Keepe on foreright ; let nothing tarry thee : For , non-progression , there ; regression is . But , if thou in continuall motion bee ; ( Though slow it doth appeare ) it brings to blisse . To helpe thee on , two sacred Scrowles there are ; Which may direct thy Pilgrimage throughout : They profer'd are , to euery Passenger ; And can informe them , where they stand in doubt . The first sure marke , that tels vs we are right , In this blest progresse , and haue quite abhord The way of Sinners ; is a true delight , Vnto the Law , of our eternall LORD . Whilst that affection holds ; there is no feare , Or danger of relapse . No wicked traine , Which the vngodly roundeth in thine eare , Can moue thee , to partake therein againe . But , lest thy heart deceiue thee ( for mans heart Is false , and oft betrayes him to his foe ) Make triall of his truth ( if wise thou art ) And I will shew thee , how thou mayst doe so . Search , if there be no carnall vaine respect , That drawes on this delight ; or , if to thee Those volumes , which thou seemest to affect : Be pleasing , as the Word of God they bee . Try , if thy Conscience , will for witnesse come , That thou hast , with a true endeauour , sought To exercise his Law ; abroad , at home , By day , by night , in deed , in word , in thought . For , know well this , that by the Night and Day , It is not onely meant , in weale and woe : Or , that thou shouldst , from time to time assay , Vntired , in the way of Blisse to goe . But , thou with knowledge , must proceed therin . By pondering Gods Law , both in the Night , Of his Old Testament , which veyl'd it in : And in the New ; that Day-like gaue it light . First , thou must meditate , how man was made , And ( being made ) a Law from God receiu'd : How he transgrest , and fell ; and falling , had That Law ( with some new circumstance ) reuiu'd . Thou must consider , how the same was writ , First , in the heart by nature ; then in stone : And how , in Essence , neuer altring it . Of Accidents , God added many a one . Thou must conceiue ; the prime Essentiall part Of this great Law , was Christ : and Christ , the End Of all those things , which thou inform'd of art ; Throughout the booke , before his comming pend . Thou must obserue , how euery passage there , Doth shadow out that substance ; and foretell , In holy riddles , what did plaine appeare ; When his , so long-expected Day befell . Then , hauing passed o're the cloudy Night , Of Types , darke Figures , hidden Prophesies , And deepe Aenigma's ; thou must seeke the light , To be instructed in these Mysteries . Thou , in the Day , Gods Law must meditate . The Day of his New Testament ; wherein , The Morning-Star appear'd : and set a date , To that thicke darknesse , which so long had bin . And , when thou seest how all the visions , dreams , And Prophesies obscure , discouered are ; By those bright-shining , and thrice-glorious beames , Which , at thy Sauiours comming did appeare . Thou must ( in that faire sun-shine of his grace ) Consider , with what infinite respect , God daign'd to pity , thy distressed case : And how much , Hee , thy well fare did affect . From poynt , to poynt , thou well consider must ; The Law in his New Testament declar'd , The Law of Faith , which makes the sinner iust : And opes the gate , which Adams crime had barr'd . Theron affix thy heart ; and learne to know , How God , from age to age , this Law deriu'd . How , that of Moses , did abolisht grow : With , what must be perform'd ; and what beleeu'd . For , those who thus much learne ; & teach , & then Continue practise , in a course vpright : May best enstiled be , those happy men ; That meditate Gods Law , both Day and Night . If this thou reach ; or , but endeauour well , To that degree of Grace , which God shall daine : The Worthies of the world , thou shalt excell ; And win the prize , for which they seeke in vaine . Yea ; cheare thy soule ; and let nor paine , nor care , Nor losse , nor height , nor depth , nor ought at all , The world can tell thee ; make thy soule to feare ; For this ; to Blessednesse , conduct thee shall . Nay , thou already , therein ; blessed art . And euen , those stormes of troubles , that oppresse , and hem thee round about , on euery part ; Shall make more perfect , thy true happinesse . Which will be such ; as tongue-tide eloquence , Shall be vnable to report thy blisse : Yea , so vnthought of , is that excellence , No heart , e're halfe imagin'd , what it is . And , ah ! what pleasures can be more excelling ; Then those , that are beyond both thought , & telling ? VERS . 3. And he , shall be like a Tree planted by the riuers of waters , that will bring forth his fruit in season , his leafe shall not fade , and whatsoeuer he doth , shall prosper . BVt , sensuall men , must haue a sensuall touch , Of what we tell them ; and some obiects view : By which , their reason , may perceiue as much , As , either words , or signes , haue power to shew . For els , although the portion be but small , Which they ( at best ) of these things can conceiue ; That little portion will be nought at all . And ( as in vaine ) our labour we may leaue . That ( therfore ) you , some little glympse may see . Of that abundance of contentment ; which Must wait on those , that this way happy bee : And make them , without want , or lothing , rich . Marke well , those euer-green-leafe-bearing Trees ; Which , in some fruitfull valley , planted are : Where ; with their nature , soyle , and clime agrees ; And riuers flow , to moyst them , all the yeare . Where , neither Summers heat , nor Winters cold , Nor sterrile drought , nor rotting wet , offends . But where , the aire doth such good temper hold , That floures doe leaues , and fruits still floures attend . For , as those trees , may so much moysture take , As they shall either neede , or can containe ; And nothing misse of , which compleat may make , What to a trees well-being , doth pertaine . So , by the loue of Gods eternall law ; Mens soules , are set anew . in Paradise . Where ; from the Riuers of Gods grace , they draw The nourishments , of true felicities . Their state is constant , lasting euermore . And not one true contentment , can be found , In Earth , or heauens immesurable store ; But , with that wisht perfection they are Crown'd . Their soules haue all that full of happinesse , Which can in any soule , contained be : As trees , best planted ; haue that fruitfullnesse , Which most becomes the nature of a Tree . They in the Church , Gods Garden planted are ; Where Christ , that liuing rock , remaineth still . And , from his side ( the crimson Fountaine there ) Lifes pretious liquors , plentiously distill . His blessed Sacraments and faithfull Word , Preserues their growth , and makes them fructifie ; Till they , doe fruit for euery Moneth afford , And beare the leaues , of blest eternity . Neuer ; no neuer , can their beauty fall from ripe perfection ; but , as you haue seene A goodly bay-tree flourish : So , they shall Be , winter , sommer , spring and Autumne greene . And then ; in all things , they shall prosper too ; What er'e betide them ; or what ere they do . VERS . 4. The vngodly are not so : but are like the chaffe which the winde driueth away . BVt , lest that all which hath been said , should faile To make you well conceiue , how much it may Redound to euery seuerall mans availe ; To grow approued , in this blessed way . And since , the natures of most men , are such ; As that , the promises of best contents , Do seldome halfe preuaile with them so much , As slauish feare , of threatned punishments . Know this ; that whatsoeuer mortall wight , The way of life , here taught him , doth refuse : He shall not onely , be depriued quite , Of these ; and all those hopes , that he pursues . But , his condition , from the blessed , shall So farre be differing ; that , no strife , vnrest , Shame , horror , or misfortune , can befall : But , his dispairing soule , it shall arrest . If you e're noted haue , how far we prize The lightest chaffe , beneath the waighty graine ; How safe the one is kept , how firme it lies ; How vile we count the other , and how vaine . Betwixt the worldling , and right blessed man ; Such difference is there . For , as euery winde , The sleighted chaffe , doth this , and that way fan ; And no abiding place , will let it finde . So , that vngodly , irreligious crue , Who make their heauen on earth ; and scorning these True paths of blessednesse , those toyes pursue , Which may their owne proud eye , or belly please : Eu'n those ; by puffes of windy vanity , Strong-raging passion , and vntamed lust : Are hurried , with such strange incertainty , To this , and that , euery act vniust . As , whatsoeuer rest they seeme to take , Their life is wholly restlesse ; and no day , No houre , no minute , sleeping , or awake : In any setled peace , continue they . The Glutton would be rich ; but is perplext , To thinke , that he must then abate his fare . The Miser , would haue honour ; and is vext , To see how costly , courts and greatnesse are . Th' Ambitious , couets ease ; but findes it mars His high designes : and may his hopes deface . The Coward , would haue fame ; but feares the wars : And Leachers , doubt diseases , or disgrace . Yea , in their hearts , so many strange desires , Are often lodg'd , and those so opposite : That , by enioying what one lust requires , They bar themselues , some other wisht delight . But grant , their outward state were setled more , More thriuing , and in losse , and changes lesse : That they haue ease , and honour , with their store ; And to the world-ward , setled happinesse . Yet , neither can they wake , nor sleep in peace . Their conscience , like a flaming-fire within ; Will seare , and scorch , and burne : and neuer cease Vntill dispaire , to nestle there begin . Or say they scape this to . And whilst they liue , So stupid grow , that in securitie , They senselesse lie ; vntill their soules , it driue Into a helplesse , hellish lethargie . Yet , which is worse ; far worse , then what is past : ( And makes me tremble , when I call to minde Their fearfull cause ) there is a Day at last ; In which they pay for all , that is behinde . But , those sad terrours will my Muse rehearse , In what she singeth , on the following Verse . VERS . 5. Therefore the Vngodly shall not stand in the Iudgement , nor Sinners in the Congregation of the Righteous . OH you ! whom neither Gods eternall loue , Nor vertues beauty , nor his sacred Law ; Nor promises of matchlesse Blisse , can moue : Nor threatned losse therof , preserue in awe . You ; that are neither wooed to repent , Your follies , for this lifes vncertainties : Nor won , to seeke the way of true content ; By inward feares , nor outward miseries . Though none of these , can gaine you to assay , For that high Blessednesse , which crownes the good ; Nor force you , to forgoe that damned way , Which seemeth pleasing , vnto flesh and blood . Oh yet ! for that rare priuiledge , which those , Who loue Gods Law , shall haue ; when flaming fire , Doth all this massie Globe of earth enclose : To rectifie your course , I you require . For know ; there are not onely , in this world , A thousand mischeefes , plagues , heart-stinging cares , And dreadfull Iudgements ; ready to be hurld , From Heauens high Battlements , about your eares : But , after death , there is a time will come , To hasten all , which is delayed here . A Day of vengeance , and a Day of Doome : In which ; all Adams Of-spring , shall appeare . The dreadfull Iudge , in glory will descend ; With his great Hoast of Heauen , compast round . Seas , Earth , and Hell , shall at his Bar attend , With al their prisoners , when the Trump doth sound . A hideous Bonefire , through the world shall blaze . The Roofe of Heauen , shall like a parchment scrowle , At his appearing , shrinke ; and with amaze , The dead shall rise ; the liuing , frighted howle . And , neither sex , condition , nor degree ; Shall haue respect , or place : but euery one , Without distinction , shall in person bee ; Before the great Almighties Iudgement Throne . Your purest beauties , shall attract no more , That Iudges eye ; then foulest vlcers can . He , shall not bribed be , with Indian Ore : Nor moued , by the flattring tongue of man. Kings , are in his esteeme no more that Day , Then slaues : or , poorest wretches on the earth . He , prizeth no man , for his rich aray : Nor ought regardeth , noblenesse of birth . In his Grand Court of Iustice ; he admits , No subtill Trauers , no Demurs , Repeales , Delayes , Iniunctions , neither any Writs Of Error , nor Excuses , nor Appeales . No bribed Fauorites , hath Hee to raise , By motions at his Bar : On him , attends No Groomes , nor Kinsmen , that his Lordship swayes : To wrest the course of Iustice , to their ends . No great man sends his letters to entreat , To change his sentence ; nor a costly fee : That hires him any way to mitigate , What he hath once , resolued to decree . You sons of Adam ; you shall doubtlesse come , ( Though sleight perhaps my counsell may appeare . To such a Iudge ; to such impartiall Doome : And finde all true , that I foretell you here . Yea ; if you harken not to the command Of your Creator ; nor , his Law delight : You shall not in that Iudgement guiltlesse stand . But fall condemned , in the Iudges sight . And , when the Righteous , are assembled there : With , Come you Blessed . And at full possesse , ( According to the promise , made them here ) The ioyfull Crowne of endlesse happinesse . Then , with a curse excluded , shall you goe ; Amongst the damned spirits , into hell : Shut out from blisse , into a world of woe ; Amid those tortures , which no tongue can tell . And when , as many hundred thousand yeares , You haue endur'd ; as there be on the shore , Small stones , or sands : the time no shorter weares ; Nor will your plagues grow fewer , then before . Nay , though you were reseru'd for no more paine , Nor other discontentment , then the misse , Of that great good , to which the iust attaine : In ( such priuation ) hell enough there is . We see , that when ambitious men haue got Respect , and meanes enough , to liue at rest : Yet , if they misse some marke , wher at they shot ; They fret , as men without compare vnblest . We see that Worldlings ; who , on tempting gold , Haue set their thoughts , can ten times better beare The brunt of labour ; hunger , thirst , and cold : Then liue well fed , and warme ; with coffers bare . We likewise know ; that Louers , barr'd the sight Of their deare Mistresses ; can ne're receiue Content ; nor cause of comfort , or delight : Though free from outward paines , or want , they liue . Nay rather ; it torments , and greeueth more Their vexed soules , then smart of body may : And more , themselues , they thinke insulted ore ; Then if , for triall , on the Racke they lay . This we haue knowne . And if , priuation can On earth so torture ; where euen torments are Imperfect . Oh! how much more greeuous than , Shall those soules finde it , that must feele it there ? If here ; thou canst not brooke contempt , disgrace ; To be depriu'd of honour , or the view Of those false beauties ; wherein thou do'st place Contentment here . Ah! what will there ensue ? How ? how , wilt thou endure it , wretched Elfe ? When thou shalt know , what riches they possesse , Who shall be blessed : and perceiue thy selfe Debarr'd , for euer , of that happinesse ? When thou eternally , shalt be a scorne ; Of thy contentment stript ; of peace , of friends : Of all the fellowship of Saints , forlorne ; And no Companions left , but damned Fiends . When thou ; to endlesse darknesse banished , Shalt burne with the desire , of seeing Him. With whose perfections , Angels eyes are fed : And in respect of whom , the Sun is dim ? Oh! what a passion will torment thy soule ; When thou shalt misse that sweetnesse ? And imbrace , Insteed therof ; deformity , as foule , As hell , can put vpon her lothsome face . What wilt thou doe , alas ! when thou must beare All this great horror ; and sharp pangs withall ? For thus ; euen thus , will the vngodly fare : When that great Iudgement , ouertake them shall . And it shall adde , vnto their torment to ; What e're they suffer , say , or thinke , or do . VERS . 6. For , the LORD knoweth the way of the Righteous : but the way of the Vngodly shall perish . BVt that no righteous Man , deterr'd may be , From labouring , for his blessednesse , through doubt , That the Almighty , doth nor mark , nor see : How many painfull steps , he paceth out . And likewise , that no Sinner may , vnwarned , His owne vaine way pursue , with false surmize : That God doth ouer-passe , as vndiscerned ; The course he takes ; or winke at villanies . Know this , you happy men , that would attaine To perfect Blisse . That , howsoe're you seeme Obscur'd on earth ; and oft to spend in vaine , Your labours , and your liues , without esteeme . There 's not a drop of bloud , a sigh , a teare , An inward smarting , or an outward grone . A sleight vnkindnesse , or a scoffe you beare : But the Almighty knowes them , euery one . If you but sweat a little , in this path : He sees it ; and in time , reward it will. Not one sad thought , your heart in secret hath : But God both knowes therof , and mindes it still . Though you close prisoners were , in strictest thrall , Neglected of the world , and seene by none , But such oppressours , as would smother all , Which for your praise , or comfort , might bee knowne . Though you were mew'd , where none might come to tell , What you haue done , or suffer'd , in this way : And being in some dungeon , forc'd to dwell ; Had mourn'd , to death , shut from the sight of day . Yea , though your foes should labour , to obscure Your good endeauours , with a slandrous fame ; And brand you , with vile actions so impure , That all men thought you , worthy death and shame . Yet , God ; whose bright , and all-beholding eyes , Viewes present , past , and euery future thing : Sees vndeceiu'd ; and whatsoe're he spies , To light , will one day , to your glory bring . He knowes ; & knowing , doth approue your course . And what he doth approue , shall neuer faile . Nor Man , nor Deuill ; policie , nor force : Against his power , or knowledge , can preuaile . Oh therfore ! droop not , though a thousand stormes , Or likelyhoods of ruine , may appeare : For , when dispaire puts on her vgliest forme ; Then ; is your most assured safety neere . Nor boast , you Sinners ; as if you had found A readier course , vnto the truest blisse , Then righteous men ; because , your way is crown'd With more vaine honour , then their labour is . Nor , let your painted pleasures , gull you so ; To make you dreame , that God deceiu'd will bee . Or , that an vnsuspected course you go : Because , the world your danger cannot see . For , though a while you prosper , and delude With shewes of happinesse , the blinded eye Of fooles ; and the abused multitude , That are in loue , with your gay vanity . Yet ; ruine , shame , and desolation shall Confound your way . And vpon euery one , That therein walketh , will destruction fall . Euen then ; when least ( perhaps ) you thinke theron . Though , in the world ; you long haue had the names Of honourable , honest , iust , and wise : Walkt in a course approu'd , and left your fames To after ages ; in large Histories . Though you are great ; and Orators can hire ; To cloke your foule proceedings , with faire showes ; Or , to defame the Righteous , here conspire . And make abhorr'd , the path in which he goes . Though , at your deaths , with formall pietie , And workes of publike loue , you often do Conceale , your rotten hearts hypocrisie : Deceiuing so , your selues , and others to . And , at your funerals , haue preacht abrod ; A glorious rumor , of a blessed end : Those clouds , can neuer blinde the sight of God. But ruine , shall your wicked course , attend . Though you ; the ancient Heathens prais'd moralities ; The Iewish strictnesse ; the hot Zealousnesse Of Schismaticks haue learn'd : with Romes formalities . To trim your way , with shewes of happinesse . And though , the Passenger that walks it , carries A lode of pardons : mumbling , as he goes , Fiue thousand Creedes ; ten thousand Ave Maries : And , of his owne good merits , addes to those . Yet , all will faile him ; yea , there 's many a one , By you , for Saints canoniz'd ; whom your path Hath thither brought : where , now they lie & grone , Beneath the burthen of Gods heauy wrath . For , he , approues no meanes of happinesse , Or way of seruing him ; but that which he Hath taught himselfe : And , it is wickednesse ; Another course to seeke , what e're it be . This you haue done , you sinners ; so , for this : Your way , and you , shall perish . And while those , Whose course you haue derided ; dwell in blisse ; You ; all contentment , shall for euer lose . That ( since you would not vnderstand aright , The path that leads to safety ; whilst you might ) You should , when you are past returning ; know , It was the Way , that you despised so . THus ; haue I sung the sum , of what the Muse Of our great Prophet ; in this Ode , pursues . The way to Blisse . Which , as my weaknesse can , I striue to leuell so ; that euery man ; Yea , little children , may come walke along : And make it short , and easie , with a song . Here , warne I all ; but here , I cannot say Enough , to perfect all men , in that way . For , some lacke one thing ; some another misse , To further on , theirvoiage vnto blisse . Some , faith ; some , works ; some , loue ; some knowledge want . In some , repentance ; in some , grace , is scant . The greatest part ; defectiue finde , I shall , Of most of these ; and many men of all . Then , some dispaire ; and some presume as far . Some , too secure ; and some , too pensiue are . Some , pray not ; and some , praise not God aright . That each man therfore ; he , well furnish might , For this aduenture ; and with meanes diuine , Assist him , from his heauenly Magazine . To fit their seuerall wants ; he offers you A hundred nine and forty ( in a row ) Of such Instructions : as , who e're shall please , To weigh their vse , and liue , and walke , by these . My life for theirs ; at length , they shall attaine That happinesse , their soules , desires to gaine . And to assist their weake simplicities , That cannot sute , their owne necessities , In that rich treasurye . My humble Muse Shall be their Guide ; their Seruant ; and refuse No paines ( if Gods great Prouidence permit ) Till all these sacred Oracles , she fit To their capacities . So , I shall be A help to them : And they may further me , By their good prayers , in that blessed path : Whose end , contentment , euerlasting hath . THE PARAPHRASE ; WHERIN THE WORDS of the Psalme , are wholy retained : and distinguished from the rest , by a change of LETTER . BLessed is the man , that , being in the first estate of innocency , doth not walke from it , after the euill affections of corrupted nature : in the lewd Counsels of the vngodlie ; By consenting vnto euill concupiscences , Nor stand in the broad way of sinners , acting , and perseuering in euill : Nor sit , in the infectious seat of the scornfull ; scoffing vertue , deriding religion ; or , by false doctrines ( and euill examples ) peruerting others . For , hee is such an one ; who , is not carefull onely , to auoyd euill . But , is enclined to good also . His delight is seriously in the Law of the LORD . And , in his eternall Law ( that hee may know , teach , and fulfill it ; in thought , word , and deed ) doth he meditate , vpon all occasions ; and at all times ; euen , Day and night , without intermission . In this ; consisteth the meanes of his felicity . And he shall be like a flourishing Tree ; which , the Diuine Prouidence hath planted , by the riuers of waters . For , as such a Tree , being nourished by those streames , hath the meanes that will enable it , to bring forth his fruit in due season : so , the Blessed Man , being planted by the fountaines of Grace , flowing from the Holy Spirit of God ; bringeth forth in due time , the fruits of faith , and good workes , to eternall life . And , in the greatest drought , receiueth such refreshing ; that his leafe shall not fade . A word of his , shall not be in vaine ( though , for the present , it seeme to fall to the ground ) but it shall take effect . And whatsoeuer he doth , shall prosper , at last ; both to his euerlasting glory , and the instruction of others . Now , the vngodly ; because , they walke after their owne Counsels , are not so blessed : neither , doth any thing they take in hand , so prosper . But , they , are like the chaffe , which the winde driueth away . For , as that is dry , vnfruitfull , and therfore carried about with euery puffe ; so , they wanting the moysture of grace , are therfore ouer-light ; and the spirit of the Deuill , the winde of pride , temptations , and euill affections : vnsetledly hurrie them to and fro , without rest . And , by reason of this ; euen because , these vanities carry them from God. Therfore , the vngodly shall not be able to stand , as innocent , before him , in the Iudgement . Whether it be that , which he shall be pleased to inflict on them , in this life : or , at the last Day . Nor , shall false worshippers , or such Sinners ; who haue neglected this meanes of Blessednesse : be admitted in the Congregation of the Righteous , among those , to whom God ( hauing separated them at his right hand ) shall hereafter say : Come , yee blessed of my Father , &c. And all this , commeth thus to passe . For that , the LORD accepteth , knoweth , and alloweth , the vndefiled way of the Righteous , and the courses , which they follow , to attaine this blessednesse . But , contrariwise , so abhorreth the way of the vngodly ; that the endeauors , of those Reprobates , shall perish , with them , in eternall damnation . The Prayer : Wherin , the scope of this Psalme is considered : and the blessednesse there mentioned , implored of God. OH thou eternall Son , of the euer-liuing God. Who , art the way of life , the meanes of all true Blessednesse , and the onely Happy One ; who , continuing in thy integrity , hast both auoyded , all manner of sinne ; and euery way fulfilled the whole Law , and will of thy Father . Thou , oh Christ ; who art that tree of life , which brought forth the fruit of our saluation , in due season : and without whom , none can euer haue sure hope , to become happy . Grant , oh sweet Redeemer ; that by the imputation of thy righteousnesse ; we , who are fallen from our first Integrity , may bee regenerated , and made spotlesse againe , in thy sight . Sanctifie our polluted hearts , that they may no more wander after , the vaine counsels , of vngodly affections . Let them not haue power , to allure vs into the way of sinfull actions . Or , if we doe ( through frailty ) at any time , stray from Thee , into the trodden path of Sinners , which leadeth to destruction ( as wee must acknowledge , we often doe . ) Bring vs backe , oh sweet Iesu ; and let vs not stand there , vntill we lose the feeling of our sinnes : and forget for euer to returne ; but , let euery slip be attended , with immediate repentance , to whip vs vp againe ; left the iteration of sinne , bring vs at length , to the seat of Scorners , and the deniall of Thee . Keepe vs ; oh keepe vs , from that low ebb of grace ; yea , although we often run far into the way of sinners ; and many times carelesly stand still , when thou callest vs from thence : yet , of all mercies , wee entreat thee , that we neuer bee suffered to stray so wide , from the way of Blessednesse : to sin against thy Holy Spirit . Or , to sit downe in that seat of pestilence , which may infect our soules , to eternall death . And , to enable vs the better , to shun such dangers ; we beseech thee , possesse our hearts with thy loue ; and a true delight in thy Word . Let thy Law , day and night , openly and secretly , in aduersity and prosperity , bee our principall study , and practise , all the time of our life . Fashion vs , to thine own Image ; let thy right hand plant vs , in thine owne Vineyard . And , that we may bee , as fruitfullflourishing Trees , bringing forth seasonable fruits , to thy glory , and the profit of thy Church . Let the plentifull Riuers of thy Grace , water vs ; vntill we grow vp , and become fit to bee replanted , in thy eternall Paradise . Let our words , as the leaues of a fruitfull tree ; be a continuall ornament vnto vs : seruing also , to heale the wounded consciences of our weake brethren . And although , for a time , thou sufferest vs , to appeare miserable , and vnhappy ; yet , let all things ( euen the afflictions which we haue had ) prosper vs in the way , to euerlasting Blessednesse . And , forasmuch , as those , who delight not in thy seruice , are in a miserable condition ; and nothing so happy , as thy children , whatsoeuer they seem to the world . Grant , ô Lord , that wee ( being warned by thy displeasure against them ) may truly worship thee , & haue euer such a measure of faith , and of thy grace ; as may keep vs setled in our consciences , & quiet , from the fury of those affections , that carry them headlong into endlesse vnrest . And when thou shalt cast that chaffe , into the fire ; purge vs , thy seruants , from corruption ; and lay vs vp , as pure wheat , in thy Heauenly Granard . Heare vs , oh deere Redeemer ; and when that dreadfull day commeth , wherein thou shalt summon the whole world to Iudgement . Let vs not , be thrust amongst those guilty ones , who shall fall , and bee confounded with horrour , at thy presence . But make vs able to stand , in that fearfull doome ; place vs at thy right hand , in that righteous Congregation , into which , no vnrepentant sinners shall be admitted . And , when thou shalt turne them off , with that terrible answer ; I know you not . Let vs ; oh let vs , bee receiued into thy mercy . And seeing , wee seeke for Blessednesse , by that way and meanes onely , which thou hast appoynted : Acknowledge it , as thine owne ordinance ; and , though we are a while , the scorne of the world , make vs at length , Inheritors of that vnspeakable felicity , which wee shall enioy in Thee . So , both in our safeties , and in the destruction of thine enemies also ; shall thy name be glorified , now and for euer . Amen . To fill vp the vacant pages of this sheet , here is added , as necessary , to stir the Reader vp to these studies ; a metricall Paraphrase , vpon the first eight verses , of the 12 Chapter of Ecclesiastes , beginning thus : Remember thy Creatour , in the dayes of thy youth , &c. NOw Young-man ; thy Creator thinke vpon ; Before the prime , of lusty Youth be gone . Now ; e're at hand , that euill day appeares ; With those vnwelcome and abhorred yeares : When thou ( deiected ) shalt , the world contemne , And greeued say ; I haue no ioy in them . Now ; whilst Sun , Moone , and Stars , their light retaine , And no black clouds , doe threat a second raine . Before , the Keepers of the house doe shrinke . Before , with trembling knees , the Strong-men sinke . prye . Before , the Grinders less'ned , quiet lye ; And they grow darke , that through the windowes Before , the Doores without , fast closed bin , Through their base sound , that faintly grinde within . Before , the Bird to rise , doth summon thee ; And Musiques Daughters quite abased bee . Before , the lofty thing doe thee dismay ; And shuddring feare surprize thee in the way . Before the Almond put his flowers abrode , The Grashopper , become a heauy lode , Desires decay , and lothed Age thou meet ; Or troops of Mourners , waiting in the street . Oh , doe not thou the time , till then prolong . But minde him , whilst the siluer Cord is strong . Now ; whilst the golden Ewre , vncras'd is found : And at the Fountaine-head the Pitcher sound . Before the Wheele , be at the Cysterne tore , Or Dust grow earth , as earth it was before : And , from the bodies quite dissolued frame ; The soule returne to God , from whence it came . Thus spake the Preacher . And he told vs why : For all ( sayd he ) is vainest vanity . The same , another way paraphrased , according to the signification of the seuerall Metaphors . NOw ; whilst warme bloud , with fresh & kindly heat , Doth through each part , with liuely vigor beat : And all thy beauties , in their spring-tide bee ; Thinke on thy God , that so created thee . Accept this fit aduantage of the time . Giue him , the First-lings of thy golden prime . Before , thy last vnwelcome dayes , begin To bring those yeeres , thou hast no pleasure in . Now ; while thou seest prosperities bright Sun , Enlightens thee , the way thou hast to run : And Gods pure Word affords a cheerfull light , To guide thee safely , through blacke errors night . Doe not forget , that thou a Maker hast , Till all the morning of thy life be past . Nor waste the time ( from stormes & troubles cleare ) Till greefes on greefes ; like clouds on clouds appeare . Those hands , that youth a while doth powerfull make ; Vnsteddy ( through their feeblenes ) shall shake . Those legs , that strongly doe vphold thee , now ; With aches pained , shall beneath thee bow . Thy few loose teeth , will cease their food to grinde ; And thy dim eyes , stand in their cazements blinde . Thy iawes , their nimble motion quite shall lose . Thy lips sunke in , their double wickers close . Thy wonted sleepe , thy temples shall forgoe ; And daily raise thee , when the Cocke doth crow . Thy listning eares , their sense aside shall lay : And euery rub , disturb thee in the way . The siluer haires , thou on thy head shalt haue : Wilt shew thee ready ripened for the graue . Each trifling thing , shall be a burthen to thee . The vaine desires of youth , shall all forgoe thee . Thee ; to his house , shall Age with panting breath Conduct ; there lodge thee , in the bed of death . And those , who thither , thy attendants were , Shall mourning , home returne ; and leaue thee there . Oh thou ! that wouldst a needfull comfort finde , In those blacke dayes ; now thy Creator minde . Before thy nerues their sinewie vigor lacke : And strength , and marrow , leaue thy weakned back , While neither cares , nor sorrowes , craze thy braine : Whilst thy sound liuer , fills vp euery vaine . Whilst thou art yet in health ; and feel'st thy head , By no heart-breaking pang distempered . Ere flesh dissolue to earth ; and spirit bee Return'd to Him , that first did giue it thee . For then ; this saying will most true appeere : That all is vaine , and nought but vainesse here . Glory be to God. Amen . Correct these faults with thy pen. PAg. 8. lin . 15. for seemes , read seeme . pag. 14. lin . 7. for Catalicticall , in some coppies , read Cabalisticall . pag. 119. lin . the last , for whith , read with . pag. 121. lin . 9. for Righteousnesse , in some coppies , read Vnrighteousnesse . pag. 124. lin . 23. for thirst , read thrift . The Authours Preparation to the Psalter , somtime mentioned in this Booke , is to bee sold at the signe of the golden Vnicorne , in Pater Noster Row , by Iohn Harrison . Notes, typically marginal, from the original text Notes for div A15636-e590 * In Epist. ad Paulin ▪ de omnibus sacris Scripturis . The person speaking in the 1 Psalme , & the matters handled in it . The occasion of this Psal. Vide Prepar : to the Psalter . cap. 5. Genes . 2. The vse of this Psalme . m The direction letter is heere left out in the verse ; and therfore refer this note to the word , Sinners , in the last verse of the fourth Stanza . The way of Blessednesse , is by most men mistaken . In what things the Worldling placeth his happinesse . 1 Cor. 15. Rom. 14.17 . Why the Holy Ghost vsed this preface . Matth. 5.3 . 1 Tim. 4.8 . Deut. 28.3 . 1 Cor. 1 Pet. 3.11 . Psal. 34.14 . What manner of expression the Holy Ghost vseth . The first Triade . The vngodly , who they are . Isa. 57.20 . Walking . Psal. 119.1 . Gen. 5.24 . 2. Chron. 22.3 . Councell . Gen. 6.5 . Gen. 8.21 . Arist. 3. Eth. 3. Iam. 1.4 . Triade 2. Sinners who they are . To stand , what it meanes . What the way is , Psal. 86.11 . Acts. 18.25 . Ma. 7.13 . Eccles. 7.22 . Who they are that stand in the way of Sinners . Gen 19.4 . Ind. 19.22 . Esay . 5.11 . Pro. 23.29 . Gen. 13.13 . Sam. 15.18 . Math. 6.45 . Luke 7.37 . Iob. 9.16 . The 3. Triad . What it is to sit in the seate of the scornefull . Scorners who they are . Pet. 3.3 . Mat. 23.14 . The Chaire or seate of Scorners . To fit ; what it meanes . A briefe of what went before . The Chaire of Pestilence . The Doctrines & Obseruations arising out of this verse . Ob. 1. The policy of the Diuell , to draw vs vnto the Counsels of the vngodly , and so forth to destruction . Few seeke the things of this world temperately , as they ought . Doct. The bold presumption of man. Genes . 39. Obser. 2. Obser. 3. Two sorts of men , heee warned to repent . Verse 2. Three things obseruable in the second verse . To meditate , what it means . Psal. 35.28 . Psal. 36.30 . What is signified by the Law. of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Hebrew Tetragrammaton , and the word Iehovah . Reu. 11.17 . The meaning of the word Delight . Psal. 19.10 . Day & Night , what it signifieth . Gen. 1.16 . Luke 1.78.79 . Rom. 13.12 . Mat. 3.14 . Ob. 1. Psal. 55.17 . Verse 3. Mar. 4.30 . Mat. 16 ▪ 19. Luke 13.19 . Vide Epist. Henr. Steph. before Marlorets commentary vpon the Psalmes . Fiue things obseruable in this illustration of a godly mans happinesse . He is Planted . Psal. 92. Math. 15.13 . Secondly , he is placed by the Riuers of water . Ierem. 17.18 . The Riuers of waters , what they meane . Thirdly , he is fruitfull , and that in season . Acts. 10. The pronoun His. When , fruit is giuen in season , or in time Fruit , what it signifieth . Iob 15.8 . Fourthly He is euer flourishing . Plin. lib. 16. cap. 20. 5. Whateuer hee doth , prospers . Cenes . 39. A Caueat . Rom. 8.28 . Bessednesse , two-fold . Luke 14.15 . Psal. 144.15 . Matth. 5. 1 Cor. 2.9 . What makes perfect Blessednesse . Ioh. 17.3 . Cap. 3. True blessednesse consisteth not in temporall things . Eccles. 1.17 . Doct. 1. Doct. 2. What the Riuers of waters signifie . Doct. 3. Doct. 4. Ver. 4. The dissimilitude that is betweene the wicked , and the righteous . Math. 3.10 . The Worldlings season in which hee brings fruite . Math. 6.2 . Why the wicked are resembled to Chaffe . The vnhappynes of worldly men in this life . Verse 5. To stand , what it signifies . Matth. 25. What Iudgement the Holy Ghost meaneth in this Psalm . Matth. 25.41 . Obser. Matth. 13.14 . A Caucat . Two sorts of sinnes . Ver. 6. Iob 9.21 . Prou. 12.10 . Matth. 7.23 . 2 Tim. 2.19 . Rom. 8.29 . Obser. 1. Obser. 2. Obser. 2. Reuel . 22. Verse 1. Verse 2. Verse 3. Verse 4. Verse 5. Verse 6.