MEDITATIONS AND DISQUISITIONS UPON The first Psalm of DAVID.  
Blessed is the Man.  
By Sr. RICHARD BAKER, Knight.  
LONDON, Printed by Edward Griffin, for Anne Bowler, and are to be sold at the Marigold, in Paul's Churchyard. 1638.   

TO THE Right Honourable THOMAS Lord COVENTRY Baron of Ailesborough, and Lord Keeper of the Great Seal of ENGLAND.  
My Honoured Lord: He may truly be said, a happy man; Cui omnes bene volunt: But more truly he, Cui omnes bene velle debent: and in both these Rights, I may justly pronounce your Lordship, happy: yet there is a better Title, for asserting Happiness to you, than both these: That your Delight is in the Law of the Lord; and in his Law will exercise yourself, both Day and Night: For now, it is not the World; it is not I; it is David himself, that pronounceth you happy: and give me leave, my Lord, to show you the Picture of a happy man, drawn here by David; and let all the World judge, if it resemble not you: and that so near, that not any in our Age; and I may say, nor yet in many Ages, hath been more like it. And having showed you this; my part remains, only to Pray; that you may long enjoy this happiness as a fruit of your virtue here; and come at last, to be like the Tree itself; which will yield you a fruit of happiness, that shall never fade; nor so much as the leaves of it, ever wither: for how should they wither, when In memoria aeterna erit justus? Thus he prayeth that is  
Your Lordship's humble and devoted servant,  
RICHARD BAKER.   

Recensui Tractatum hunc in Psalmum primum, à Domino Bakero scriptum; eumque typis mandari permitto; modò intra 3. Menses proximè sequentes imprimatur.  
SA. BAKER. Octob. 25. 1637. Ex Aedib. Londini.   

MEDITATIONS AND DISQUISITIONS upon the 1. Psalm of DAVID.  
IT may be thought, but an idle speculation to observe, that the first word of this Psalm, in the Hebrew, begins with Aleph, the first letter of the Alphabet; and the last word of it begins with Tau; the last letter of the Alphabet; as though this Psalm should contain whatsoever may be expressed by all the letters of the Alphabet. And it may be little better to observe; that this first Psalm, hath a kind of correspondence, to our first parents: for the first word of it, is Blessed; and the last words, is perishing: and such was their condition; they began in blessedness, but they ended in perishing: They began in blessedness, being placed in Paradise, where they had the Tree of Life; but they ended in perishing, being cast out of Paradise, where they died the death. But although the Prophet perhaps had none of these conceits; yet he had great reason; for so placing his words: for blessedness is the mark, we all aim at: if that be once named, there needs no other Rhetoric to make us attentive; most properly therefore it is placed the first word; seeing the first words are the proper place to peswade attention. And as fitly is perishing, placed the last words; that if the hope of blessedness, cannot allure us to godliness; yet the fear of perishing, may keep us from wickedness: seeing nothing so much deters from evil doing, as the fear of evil suffering; and the word is justly placed the last, that it may last the longer in our memories; seeing the last words ever, are best remembered.  
But to leave these general aims; and to come to particulars and certainties: we may perceive, that this whole Psalm, offers itself to be drawn, into these two opposite propositions: a godly man is blessed: a wicked man is miserable: which seem to stand, as two challenges, made by the Prophet: One, that he will maintain a godly man, against all comers, to be the only jason, for winning the golden Fleece of blessedness: The other, that he will make it good, upon the heads of all the wicked; that howsoever they make a show in the world, of being happy; yet they of all men are most miserable. But lest there should grow litigiousness about the words; he will have it agreed upon first, what a godly man is; and what it is must qualify this happy jason. It seems, the Prophet had heard, of an old description of a godly man; Declina a Malo, & fac bonum: Eschew evil, and do good: but finding this too general, and too much folded up; he thinks it necessary, to open the first part of it, into three Negative marks: and the last part of it, into two Affirmatives. But are not these strange marks, to begin withal? as though, we could know a godly man by Negatives? or that godliness consisted in Negation? as if virtue were only Vitium fugere? Indeed the first godliness that ever was, that is the first Commandment of God, was delivered to our first parents, in a Negative: Of the Tree of Good and Evil, ye shall not eat: and if they had well observed this Negative; they should never have sinned in any Affirmative: as long as it could be said of Adam; there goes a man, that never eat of the forbidden Tree; so long it might as well be said of him; There goes a perfect righteous man. And even the first written Law of Commandments, was delivered likewise in a manner all in Negatives; Thou shall not kill; Thou shalt not steal, and the rest; in which, so much godliness is contained, as might have brought usall to Heaven; as Christ told the young man; Sivis ad vitam Ingredi, serva Mandate. justly therefore the Prophet, begins his godliness here, with Negatives; seeing negatives at first, began all godliness.  
But as the evil spirit in the Gospel, answered the jewish Conjurers, who in their adjuration, used the names of jesus and Paul: jesus I know; and Paul I know; but who are you? so here, perhaps, some curious spirit, may object & say; the Negative Commandments of the first Table I know: and the Negatives of the second Table I know; but what are these? They are not indeed, the very mark we aim at; but they are the means, that guide us to the mark; and if by observing those, we arrive at the haven; by observing these, we avoid the rocks, that hinder us from the haven.  
But why would the Prophet, use any Negatives at all; and not rather rely wholly upon Affirmatives? as to say; That hath walked, in the counsel of the godly; that hath stood in the way of the righteous; that hath sat in the chair of the humble: and thus, he might have made his argument in Barbara; and never needed to have troubled Negatives at all? But Negatives in this case could not be denied: for if he had left out Negatives; he had left out, a great part of the worth and praise of godliness: For a godly man, cannot always run in smooth ground; he shall sometime meet with rubs; he cannot always breathe in sweet airs; he shall sometime meet with ill savours; he cannot always sail in safe seas; he shall sometime meet with rocks; and than it is his praise; that he can pass over those rubs; can pass thorough these savours; can pass by those rocks; and yet, keep himself upright and untainted; and untouched of them all. Besides, Negative precepts, are in some cases, more absolute and peremptory, than Affirmatives: for to say, that hath walked in the counsel of the godly, might not be sufficient; for, he might walk in the counsel of the godly; and yet walk in the counsel of the ungodly too; not both indeed at once; but both at several times; where now, this Negative clears him at all times. And may it not also, be a cause of using Negatives: because it seems an easier way, of showing what a thing is; by showing what it is not; than by using only Affirmative marks; especially where a perfect induction may be made: and herein, David not unfitly may be thought to reflect upon himself; & the case not unlike, to samuel's seeking to find out a King, amongst the sons of jesse. For, when Eliab was brought forth; Samuel verily thought, that he had been the man; and afterwards; Abinadab, that it hadbeene he; and than that Shammai, without all doubt was he, for these were all goodly personages; likely men in show, to make Kings of: but when God refused these, and all the rest; and that there was none left, but only David: then was Samuel forced at last, to fall upon him: so, in our case here; the world is verily persuaded, that the likeliest men to be blessed, are those that walk in the counsel of the ungodly; or those, that stand in the way of sinners: or such as sit in the chair of scorners; for, these are all, great gallants, and make a goodly show in the world: but when the Prophet hath rejected all these; and none is left but the godly man; then we are forced of necessity at last, to fall upon him: and as David, was the unlikeliest of all his brothers to be a King; yet he was the man: so a godly man seems the unlikeliest of all others to be blessed; yet he is the man. In the World, ye shall have trouble, saith Christ; this makes him unlikely; but be of good cheer; I have overcome the World; this makes him the man. And thus, as God directed Samuel, to elect by rejecting; so David directs us here, to choose by refusing; and this is a cause also, that makes Negatives, in many cases, so much in request.  
But though some Negatives, in some cases, may be fitly used; yet it follows not, that these in this: and therefore it will be fit, to examine these Negatives, and to see what they are: that hath not walked in the counsel of the ungodly; that hath not stood, in the way of sinners; that hath not sat in the chair of scorners: and are not these, in this case, strange marks? as though we should know a godly man, by the postures of his body? Or, as if a goodly man, should neither walk, nor stand, nor sit? And what remains then, but that he should do nothing else, but lie? and yet this he must not do neither: For, lying is the posture of a wicked man; as it is said; He lieth in wait, to do mischief. Indeed, walking hath been often branded with notes of miscarrying: Dyna went a walking in the flowery fields; and returned home, deflowered: Coin went a walking with Abel, into the field, a brother; and returned home a murderer: and it seems to have been an old exercise, of the Divelis himself; who answered God, that he came from walking, and compassing the earth: and Christ warned his Apostles, not to walk into the way of the Gentiles; which seems not much different, from this caveat here.  
But, though walking may be a hindrance to godliness; yet standing, perhaps, may be a furtherance; for Christ saith: When ye stand praying; and so, it is the posture of Piety; and it is said of Moses; that he stood in the gap; and so, it was the posture of Charity; and the Angels are said, to stand before God; and so, it is the posture of Reverence; and yet for all this; if standing be not joined with understanding; as if we stand where we should kneel; as when David saith, Let us fall down, and kneel before the Lord our Maker: Or if we stand in places, where we should not; as in the way of sinners; Or if we stand, amongst persons that we ought not; as in sinner's way; in all such cases, standing may be as great a hindrance to godliness, as ever walking was.  
Yet surely, sitting is an Innocent posture; sitting never committed Adultetry; never stole; never did any murder; and not only an Innocent, but a reverend posture; it is the posture of a judge; as it is said: Ye shall sit, and judge the twelve Tribes of Israel. It is the posture of a King; as it is said; to the King, that sitteth upon his Throne: It is the posture of Angels; as of the four and twenty Elders in the Revelation: and yet as innocent and reverend as it is; it may be abused: for, if we sit in the way of lasciviousness; as Thamar did: Or, if we sit, in the chair of injustice, as Pilate did: or, if we sit, in the seat of pestilence; as it is said here; sitting may prove as great a bane to godliness, as either standing, or walking was.  
But they are not the postures, that are here blamed; but the Impostures; that we be not drawn abroad a walking, as to take the fresh air; and then, be poisoned, with infectious savours; that we be not kept standing in a pleasant way; and then, the enemy, who lieth in wait continually, come suddenly and surprise us: that we sit not idly, and take our ease; and in the mean time; the Bridegroom pass by; and we be shut out of doors. For, if there be nothing else in it, but walking; a godly man may walk, as much as he will: seeing there is not only a godly walking; as it is said of Noah; that he walked with God; which was a walking in godliness: but there is a blessed walking; as it is said of Enoch; that he walked with God; that is, God took him from walking in this vale of misery, to walk with him eternally in Paradise.  
The mark therefore to know a godly man, consists not, in the not walking; but we must walk further to find it; and the next word, we come too, is counsel; and the Negative cannot consist in this word neither: for, counsel is one of the most excellent gifts, that is given to man; that it is even one of the Names of God himself, to be called Counsellor: the Negative therefore not found here neither; we must yet go further; and the next word we come to, is ungodly: and now certainly, we shall have a full Negative; for ungodliness is the herb that marreth all the broth; it poisons all the company that it comes in; not only walking, a thing in itself indifferent; but even counsel, a thing in its own nature, most sovereign; they are both marred by this one ingredient of ungodliness. The like may be said, of the other two, that follow; for, neither standing; nor standing in the way, doth any hurt, till we come at sinners,; neither sitting; nor sitting in a Chair, doth any hurt, till we come at scorners; all the hurt, like the sting in the tail of a Serpent, comes in the last. Walking in counsel, had been a safe proceeding; if the ungodly, had not given it; standing in the way had been a lawful calling; if sinners had not made it; sitting in a Chair had been an easy posture; if scorners had not framed it; but if the ungodly; or sinners, or scorners have any hand at all in our actions; have any thing to do in our doings; both safety and lawfulness, and ease, and all are utterly overthrown.  
Or, may we not take a way, which crosseth the great highway of the World: and conceive it thus: To walk in the counsel of the ungodly, is a pleasant walk; and if pleasure would make us blessed; were likely to do it; to stand in the way of sinners, is a profitable way; and if profit will make us blessed; were the way to do it; to sit in the Chair of scorners, is an honourable seat; and if honour would make us blessed; would serve to do it; but all these courses, the Prophet rejecteth: they are so far from making us blessed; that he gives us warning of them, as the only impediments, that hinder us from blessedness. And therefore, the voluptuous man is deceived, in placing blessedness in pleasures: for howsoever he fare deliciously every day in this life; yet he may hear, of a terrible after-reckoning, brought in, by Saint john, How much thou receivest in pleasures here; so much shall be added to thy torments hereafter. The covetous man is deceived, in placing blessedness in riches; for howsoever, they make him welcome in all companies, where he comes, in this world; yet he may hear of a grievous repulse, to be given him by Abraham; Son, thou hast received thy portion in this life; and therefore hast no right, of ever coming into my bosom. The ambitious man is deceived, in placing blessedness in honour; for howsoever he sit aloft in his Chair, and play Rex here; yet he may hear of a cruel downfall, foretold him by Esay; Thou hast said in thy heart, I will climb up above the clouds, and will be equal to the Highest; but thou shalt be cast down, to the pit of Hell, and to the nethermost Lake.  
But have then ungodly men counsel? One would think, it were want of counsel, that makes them ungodly: for who would be ungodly, if he had counsel to direct him? Certainly, counsel they have; and wise counsel too; that is, wise in the eye of the world; and wise for the works of the world; but wise in the sight of God; and wise for the works of godliness, they have not: and in that kind of wisdom, ungodly men are your greatest counsellors: Greatest, in the ability of counsel; and greatest in the busying themselves with counselling. For their wisdom in counsel; we have a precedent in Achitophel; who was in his time, a most wicked man; and yet for counsel, was the Oracle of his time. And for their forwardness in counselling; it is a quality they have, as it were Extraduce, from their Father, the Devil; who, no sooner creatures were made, that were capable of counsel, but he fell a counselling: and such indeed, are all the ungodly; as it is in the Psalm; The poison of Asps is under their lips: it serves not their turns, to do wickedly in their own persons; but they must be drawing others into wickedness, by poisoning and infecting them with wicked counsel. So then, the not walking in the counsel of the ungodly; is, not to hearken to the hissing of the Serpent; not to make wicked men our counsellors; nor in the course and actions of our life, to be directed by them.  
But, if this be all; what great matter is it? or what needed, so great a caveat, to be given of it? Certainly, both the danger, and the difficulty, deserve a principal caveat; and in the caveat itself, we may see them both: for there are but three words in it; and every word is as a cord, to draw us into sin. If Pleasure will entice us, here is walking to do it: If Reasons will persuade us; here is counsel to do it: If number will overrule us; here is the plural against the singular, to do it: that the air is not more pestilent, to be taken in; then hard to be kept out; the rock, is not more dangerous, to be run upon, then difficult to be avoided.  
We would now proceed, to the second mark; but that we know not, how to set our feet; For we begin to see, or seem to see, a gradation before us; and as I may say; a pair of stairs: but whether we go up or down the stairs, in this gradation; is made a question. But is it not strange, we should not know the ground we go upon; whether it rise or fall; whether it be ascending or descending? yet such is the Prophet's contrivance here; that Doctors doubt it, and are divided. Many grave Authors there are on both sides; many great reasons on both sides, to maintain their opinions. They which think it an ascent, conceive it thus; that he which walketh in the counsel of the ungodly; is yet but wavering, as misled by opinion; and makes but an error: he that stands in the way of sinners; stands out with obstinacy; and makes an Heresy: but he that sits in the chair of scorners: is at defiance with God; and makes an Apostasy. They who think it, a descent do thus conceive it; he which walks in the counsel, of the ungodly; delights and takes a pleasure in his sin: He which stands in the way of sinners; stands in doubt, and is unresolved in his sin: but he who sits, in the seat of the scornful; sits down, and sins but for his ease; as being unable to suffer persecution. They who think it, an ascent; conceive; that the ungodly, are but beginners in ill; that sinners, are Proficients in ill: but that scorners, are Graduates and Doctors of the Chair in ill. They who think it, a descent; conceive that the ungodly are apposite to the godly, and offend generally; that sinners offend, though actually, yet but in particulars; that scorners might be sound at heart; if they did not set themselves to sale, and sin for promotion. The ascent, may be briefly thus: that walking expresseth less resolution than standing; and standing, then sitting; but in sin, the more resolute, the more dissolute; therefore sitting, is the worst. The descent thus: that walking expresseth more strength, than standing; and standing, than sitting: for a child can sit, when he cannot stand; and stand, when he cannot walk; but the stronger in sin, the worse; therefore walking is the worst. Many such ways there are, of conceiving diversity, either in ascending, or descending; but it needs be no question, which is the worse; because, without question, they are all stark naught; they are three rocks, whereof the least is enough to make a shipwreck; they are three pestilential airs, whereof the best is enough to poison the heart. This only may be observed, that howsoever the case alter, with walkers and sitters; yet standers in the way of sinners, keep their standing still; and which soever is first or last; yet they are sure to be the second.  
But is it not, that we mistake the Prophet; and make his words a gradation; when, perhaps, he meant them for level ground? and forsuch indeed, we may take them; and do as well; and then, there will not be, either ascent, or descent, in the sins themselves: but only a diversity, in their causes: as that the first is a sin, caused by ill counsel: the second, a sin caused by ill example: the third, a sin caused by the innate corruption of our own hearts. And so, we shall have the three principal heads or springs, from which, all sins do flow; and may probably be exemplified, by the three first first persons, that were in the world: the first, committed by Eve, in following the counsel, of that ungodly one, the Serpent: the second, committed by Adam, in following the example, of the sinful Eve: the third, committed by Cain, who sinned not, either by any ill counsel, or by any ill example; but only by the inbred corruption of his own heart. And in this, we may observe, the wonderful proneness of our Nature to sin; seeing the three first persons, in the world; had every one of them, a several springhead of sin, of their own opening; as if they thought, there were no honour, but in being the first founder of sin: and if there had been in Nature, a fourth springhead of sin to be found; the fourth man, most likely, would have found it out; but these, it seems, were all; and so, the fourth man Abel, in his turn, found out a springhead of another making; the true fountain of life: but the other spring-heads, have ever since been so frequented; that Abel's fountain hath been wholly almost neglected: that the Prophet had great reason, to give us caveats, for drinking at those poisoned springs; and to have recourse, to the true fountain of life, which is the Law of God.  
Or, is it, that the Prophet alludes here, to the three principal ages of our life; which have every one of them, their proper vices, as it were, retainers to them: and therefore the vices of youth; which is the vigour of life, and delights most in motion and society; he expresseth by walking in the counsel of the ungodly: the vices of the middle age, which is, stataaetas; he expresseth by standing in the way of sinner; the vices of old age, which being weak and feeble, is scarce able to go; he expresseth by sitting, in the Chair of scorners; and it is, as if he had said; Blessed is the man that hath passed thorough all the ages of his life; and hath kept himself untainted, of the vices that are incident unto them: that hath passed the days of his youth, as it were the morning of his life; and is not tainted with the stirring vices, of voluptuousness and prodigality: that hath passed his middle age, as it were, the noon of his life; and is not tainted with the more elevated vices, of ambition and vainglory: that hath passed his old age, as it were, the Evening of his life; and is not tainted, with the sluggish vices of covetousness and avarice.  
Or, is it, there being five degrees of sin; concupiscence; consent; act; custom; and pride in sinning: the two first, as incident oftentimes to the godliest men; he forbears to speak of; and intimates only, the three last; for, to walk in the counsel of the ungodly; what is it, but the act of sin? and to stand in the way of sinners; what is it, but the custom of sin? and to sit in the Chair of scorners; what is it, but to take a pride in sin?  
Or, is it finally, that by this distinction of postures; the Prophet intends an absolute restraint, from all manner of conversation, with the wicked; so absolute, that it may be said, in a Proverbial manner, we neither walk, nor stand, nor sit amongst them: For if, but the least liberty be taken, in conversing with them; It may well be said, the passing of a Camel thorough a needle's eye: exceeding hard, if not altogether impossible, to escape untainted.  
We may now consider the second mark, as it is in itself, without gradation: and is not this also a strange mark of a godly man, that he should not dare to stand in the way of sinners? For, what hurt can he take, by standing in their way? Is it not a broad and a large way, that sinners may go by, and no hurt to him at all? But a godly man is wiser than so; though he know that the way is large and broad; yet he knows also, that the Press is great; a man cannot stand here; but he shall be shouldered and thrust forward in spite of his teeth: It is not here, as in the way of the righteous; where a man may stand long enough, before he shall meet with company to thrust him forward; but here is crowding and thronging, that we can neither go here, nor do here, as we would; but must of necessity go, as the crowd drives us; must perforce do, as the company will have us; that he may justly be counted, a happy man, that can avoid this rock; which hath been the cause of more shipwracks, than either Scylla, or Charybdis.  
If the way of sinners, were a blind, obscure way; or a man were blind, and could not see his way; there might be ways of excuse, for standing in it: but seeing, all men's eyes are open to this way; and this way lies open to all men's eyes; to stand in it now; is not to stand in the way of sinners, but to sin in the way of understanding; and such sin shall be punished with many stripes.  
A man may be in the way of sinners, and be excused: but to stand in the way, is unexcusable: For, his being there, may be by accident; but his standing there must needs be voluntary: and seeing nearness to a place; and continuance in a place, are great engrossers of the qualities of a place; how fully must he needs engross the way of sinners to himself, that stands in it, which contains them both? For, whilst nearness works by addition; and continuance, by multiplication; the standing in the the way of sinners, as gathering heat by both; must needs break forth at last, into violent flames of sinning.  
It is therefore, no doubt, a good mark of a godly man, that he will not stand in the way of sinners: but why should he not sit, in the chair of scorners? for he may sit there, and take his ease; and neither do hurt to others; nor take hurt himself. He will do both: He will take hurt, by brazening his own face; and he will do hurt, by poisoning others hearts. For when a man comes once to sit in the Chair of scorners; it hardens him in his sin; it makes him to make a profession of it; he grows to take it in scorn, that any man should be wickeder, than himself; he sits, as it were, a brooding of sin; what at first, he was ashamed of, that now he glories in; and what before, he was glad to do, standing; he is confident now, to do sitting in his Chair. And as he takes this hurt, himself; so doth he yet, more hurt to others. For, when a man in authority, gives ill examples; it spreads far, and prevails much; it is a pestilent thing, to be wicked, ex Cathedra: their Chair stands high; and is seen and heard of many: One Pharisee may do more hurt, than a hundred Sadduces: and where the poison of ungodly counsel; and the poison of sinful company, reacheth but to men near hand, the poison of this Cathedral wickedness, reacheth far and near; that he may justly be accounted, a happy man, that can avoid this rock; which hath been, the immediate ruin of many; and the cause of ruin, to many more.  
There are diverse sorts of chairs; and all, worth the sitting in, but only this of scorners. There is a Chair of Majesty; and this is made, by God himself; and makes them all as Gods, that sit in it: For, to this Chair, there is a blessing annexed, which makes it sacred; Touch not mine anointed. There is a chair of Doctrine; and this was first set up by Moses; and makes them all reverend, that sit in it: For, it hath a a privilege belonging to it; Do my Prophets no harm. Only this chair of scorners, hath none that will avow the making it; it seems to have been broken with the fall of Lucifer; and ever since, hath been dangerous to sit in; yet it stands in opposition with both the other; for it scorns to obey the Chair of Majesty; and makes a mock of harkening, to the chair of Doctrine: and therefore this chair, is so far, from having any blessing belonging to it; that all the curses of Mount Ebal, are too little for it.  
And as there are diverse sorts of chairs; so there are diverse sorts of scorners: some scorn their inferiors; and forget, that in scorning them, they reproach their maker: some scorn their betters; and seem scholars of the Pharisee; to think, none so good as themselves, though none so bad: some scorn to be reproved, as being wise in their own conceit; of whom (saith Solomon) there is less hope than of a fool. Some scorn to hear it said, the world shall ever have end; and are herein, themselves a sign that it is drawing to an end: seeing, Such Mockers, saith St. Peter shall come in the last days. Some scorn the Ministers of God's Word; and if at any time they hear them; it is but as the Athenians would hear Paul; to hear what this babbler would say. Some scorn God himself; and are ready to answer, as Pharaoh answered Moses; What is God? and who is the Lord, that I should obey his voice: yet all these scorners, have their chair to sit in; set indeed on high: but set in slippery places: and giving them falls, as certain as dangerous; or rather most certain, and yet more dangerous; that he may justly be counted a happy man, that can avoid this chair; which gives a worse fall, than Eli's chair did: in which, he fell down backward, and broke his neck.  
But why should the Prophet speak so scornfully of scorners; and give them so base a place amongst sinners; seeing not only godly men; but (if with reverence we may say it) even God himself seems to stand in the number, of being scorners? For, was not Mordec ai the good Jew, a scorner? who scorned so much, as to make a leg; or so much as to put off his hat to Haman? Himself a poor snake Jew, to Haman a Prince, and prime Favourite of great King Ahashuerosh? May not God himself be said a scorner; of whom it is said; that he laughs the wicked to scorn; and hath them in derision? And how then can scorning be so great a sin; being found in him, in whom is nothing but transcendent goodness? Or how at least, may we distinguish the vicious scorning, from that which is the virtue? It is not, that we may distinguish them by their chair? For wicked scorners, are set alost in their chair; they think, they cannot be noble, unless they be proud: but the good scorners, sit not in a chair when they scorn; they keep state indeed, but it is with humility. God may be said to scorn; as he is said to be Angry; but as he bids us to be angry, and sin not; so he is angry, but sins not; because his anger, is never but for sin; he scorns but sins not; because he scorns none but sinners: and as such anger, so such scorn, may possibly be and is: is and lawfully may be, in godly men; and to speak, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: in God himself.  
But why would the Prophet say, Blessed is the man; as though blessedness were entailed to heirs males; or as though the Law of God, were like the law Salic of France, excluding women, from the Kingdom of heaven? for else, he should rather have said; Blessed is every man or woman; and not say only, Blessed is the man. But is it not, that David knew better the extent of his words, than to be so superfluous: For ever since the time, of which Moses saith? God made man: Male and female created he them: women have had as good right to the word, as men; though it pass in their name: and if we say more right, we shall say, perhaps, but right: for how else could Christ be called the son of Man; who we all know, was the son of but only woman? and if we look upon examples, of blessedness; we shall find as well women, as men, recorded for blessed: and if any advantage be, it seems rather on the woman's side: seeing we find one woman, to have attained a greater degree of blessedness, than ever any man did; except only her only son, the man Christ jesus.  
If a man have not walked in the counsel of the ungodly; it may probably be thought, he hath gone the fairer way; and then he hath a title to blessedness, by this rule: Blessed are they, that walk in the law of the Lord. If he have not stood in the way of sinners: it may charitably be thought, he is sorry, that ever he came there: and then he may lay claim to blessedness, by this rule; Blessed are they that mourn, and are penitent for their sins. And if he have not sat in the chair of scorners, it may with good reason be thought, he hath done it in humility: and then he hath a right to blessedness by this rule; Blessed are the poor in spirit: for, God resisteth the proud; but giveth grace to the humble. But for all this, and nevertheless it may be said; that these are yet but Negative marks; and can make at most but a godliness by negation: which can no more properly be said a godliness; than Indolentia may be said to be Voluptas: The true godliness is a positive thing; and cannot be affirmed out of Negatives; it is a habit, and cannot be concluded from privations. The Prophet therefore stays not here; but proceeds and hastens to the Affirmative marks: for they indeed, are the proper characters, of a godly man; they are never found but in him; and in him, they are ever found. And of these there is but a pair; as they came into Noah's Ark: and yet enough, to make a breed: enough to bring godliness to its full propagation. And he seems to frame his process, in this manner; A man is known what he is by his delight; for such as a man's delight is; such a man himself is: and therefore a godly man, delights not to walk in the counsel of the ungodly; nor to stand in the way of sinners; nor to sit in the chair of scorners: for, these are all lawless delights: at least, delights of that law; of which St. Paul saith: I find another law in my members; they agree not with a godly man's nature; and though a delight there must be; there is not living without it; yet a godly man will rather want it, than take it up in such commodities: But his delight is in the law of the Lord: and now the Prophet begins to enter upon his Affirmative marks: and the godly man begins to appear in his likeness: for this delighting in the Law of God, is so essential to godliness, that it even constitutes a godly man; and gives him his being. For, what is godliness, but the love of God? and what is love, without delight? that we may see, what a sovereign thing godliness is; which not only brings us to delight, when we come to blessedness; but brings us to blessedness by a way of delighting. For, the Prophet requires not a godliness, that bars us of delight; he requires only a godliness, that rectifies our delight; for, as the wrong placing our delight, is the cause of all our miseries: so the right placing it, is the cause of all our happiness: and what righter placing it, than to place it, in the right; and what is the right, but only the Law?  
But is there delight then, in the Law of God? Is it not a thing rather that will make us melancholy? and doth it not mortify in us, the life of all joy? It mortifies indeed the life of carnal delights; but it quickens in us, another delight, as much better than those, as heaven is above the earth. For there is no true delight, which delights not as much to be remembered, as to be felt; which pleaseth not as well the memory, as the sense; and takes not as much joy to think of it being done, as when it was a doing. For, is it not a miserable delight when it may be threatened with this: Oli●● haec meminisse pigebit? You will one day remember this. Is it not a doleful delight, when Extrema gaudii l●ctus occupat; when sorrow follows it at the heels? Is it not a fearful delight, when like a Magician's rod, it is instantly turned into a Serpent? And such, are all worldly delights; either like that of Amnon, in loving Thamar: first enjoyed, and presently loathed; or like that of Cain in killing Abel; mad to do it; and then stark mad for having done it; or like that of Esau, in eating jaacobs' pottage; give at first a blessing for it; and afterwards give it, a thousand curses: or like that of Gehezi, in taking gifts of Naaman; leap for joy, till we come to Elisha; and loathsome Lepers all our lives after. This delight which the Prophet here speaks of; is the only delight, that neither blushes, nor looks pale; the only delight, that gives a repast, without an after reckoning; the only delight, that stands in construction with all Tenses: and like Aeneas Anchyses, carries his parents upon his back. And why should not even worldly men, be sensible of this delight? They delight in gold and silver; and behold, The Law is more precious than gold; yea, than much fine gold. They delight in beauty: and behold, How amiable the Tabernacles of the Lord are. They delight in light: and behold, The Law is a lantern to our feet, and a light to our paths. They delight in knowledge: and behold: Through the Law, we have more understanding, than our teachers. They delight in joy: and behold, The Law is right, and rejoiceth the heart. They delight in long life: and behold, The Law of the Lord increaseth the length of days; and the years of life. And where are they now, that are afraid of melancholy, in the midst of such delights? Certainly if there be, as Physicians affirm, an Ellebore or a Sena, to purge away the melancholy and sad humours of the body; this study in the Law of God; is the true Ellebore, and Sena of the soul; or rather it is the juice of the Grape, which David in another place speaks off, that exhilarates and maketh glad the heart of man.  
And as in this study of the Law of God; there is no fear of melancholy; so in the delight that is taken in it, there is no fear of fatiety: all other delights must have change, or else they cloy us: must have cossation, or else they tire us: must have moderation, or else they waste us; this only delight is that, of which we can never take enough; we can never be so full, but we shall leave with an appetite; or rather never leave, because ever in an appetite; it is but one, yet is still fresh: it is always enjoyed, yet always desired; or rather the more it is enjoyed, the more it is desired: All other delights may be barred from us; may be hindered to us: this only delight, is free in prison, is at ease, in terments; is alive, in death; and indeed there is no delight, that keeps us company in our deathbeds, but only this: All other delights, are then ashamed of us, and we of them; this only sits by us in all extremities, and gives us a Cordial, when Physic and friends forsake us.  
The Prophet hath taught us marks, how to know a godly man; but he hath not taught us, how to know these marks: and this is a special matter; for we may as well mistake the marks, as mistake the man; and therefore, though we let pass the Negative marks, and leave them to be taken at all adventure; yet this Affirmative mark, of delighting in the Law of God; would by any means be better marked: For, this is an essential mark; and this mistaken, might mar all; and lead us, perhaps, to Cain, instead of Abel. For, many delight in the Law; because, they which preach the Gospel, should live by the Gospel: But these are covetous men; and delight not in the Law; but in profit. Many delight in the Law, because they desire to sit in Moses chair; but these are ambitious men; and delight not in the Law, but in honour. Many delight in the Law; because it teacheth many hidden and secret mysteries; but these are vain men; and delight not in the Law, but in superfluous knowledge. Many delight in the Law, but only to pass away the time: as thinking it better, otiosum esse, quam nihil agere: but these are scandalous men; and delight not, in the Law; but in idle fancies. Many delight in the Law, as Neoptolemus in Philosophy; Philosophandum sed 〈◊〉 a little serves their turn; and if the other sorts, were all of them, defective in substance; this sort surely is defective in quantity: those had not the right stuff: this hath not the just measure; and so we are little the nearer yet, for finding out any marks of true delighting in the Law of God. And how then, shall we come to know, the delighting which is true and perfect, from that which is counterfeit and defective? shall we say, it must be a delighting, only; or but only, chiefly? Not only; for so, we should delight in nothing else; and, who doubts, but there are many other delights, which both Nature requires and God himself allows: therefore not only; but chiefly; yet so chiefly, as in a manner only; for chiefly, is properly where there may be comparison; but this is so chiefly, as admits of no comparison: In presence of this, all other delights do lose their light: In balance with this, all other delights, are found to be light. And this is even intimated in the word itself, used by the Prophet here, which is Kephets: and signifies a delight, that takes up the whole will; and leaves no plus ultra in our desires: which, as it only is, and only can be; so it only must, and only ought to be true, of our delighting in the Law of God. Other delights may have their fits; but no Kephets but only this. We may take delight, in a care of our estates; which is a provident, and therefore a commendable delight: For, he that provides not for his family, is worse than an Infidel, yet it must not be our Kephets: for corpus aggravat animam multa cogitantem; much caring for the world, makes the soul, heavy; and presseth it down, from ascending towards heaven. We may take delight in wife & children; which is a natural, and therefore a commendable delight; for no man ever hated his own flesh: yet it must not be our Kephets: For he that loves father, or mother, wife, or children, better than Christ, is not worthy or Christ. We may take delight in bodily exercises; which is a healthful, and therefore a commendable delight; for he that neglects the care of his health; is within compass of being Felo dese: a murderer of himself; yet it must not be our Kephets; for Nimia cura corporis est incuria animi: too much care taken of the body; shows there is but little care taken of the mind. But why stand we angling for marks, of true delighting in the Law of God; when the Prophet himself gives us a mark here, that may be Instar omnium; a mark that never fails: that he, who delights in the Law of God, will be exercising himself in it, day and night. For, it seems to be here, as between Faith and Works; that as Saint james saith; Show me thy Faith, by thy works; so we may say, show me thy delighting, by thy exercising; For, as it is but a dead Faith, that brings not forth the finite of good works: so it is but a feigned delight, that brings not forth the work of exercising: and as it is but an unsound Faith, that works but intermittingly, and by fits; so it is but an aguish delighting, that hath its heat but at turns and seasons: but where we see a constancy of good works; as we may be bold to say, there is a lively and sound faith; so where we see, a continual exercising, we may be confident to say, there is a true delighting. The working shows a life of Faith; the constancy of working, a true temper of that life: The exercising shows a delighting; the continuance of exercising, a sincerity of that delighting.  
But will not this continual exercising in the Law of God; get men the name of common Barrators; and make them accounted troublesome fellows amongst their neighbours; as of whom it may be said; they are never well, but when they are going to Law? Indeed the Law of man where summum Ius is summa injury; and where might oftentimes overcomes right; may be subject, perhaps, to such obloquy: but not the Law of God: For this is not a Law; where the weakest goes to the wall; but this Law is a wall to the weakest; the delighting in this Law, is not a going to Law; but a Law to our going; as it is said; Thy Law is a light to our feet: a light, not only to our eyes, to make us see the right way; but to our feet also, to make us walk the right way: and it is so far, from making us to become enemies to our neighbours; that it makes us to become neighbours, to our enemies; for of this Law, it is said; it suffers all things; it endureth all things; it seeketh not her own; but if any man will take our Coat from us; it makes us contented, to let him have our Cloak also.  
The delighting in the Law of God; is that divine contemplation; by which, we see God, as in a Glass: and is the only true way, to our only true felicity: though there be men, that think they can tell of better contemplations, and better ways to happiness, than David seems to know; or will at least acknowledge: For, if they should but name the contemplation, which is contemplari nummos in arca: or the meditation, which is Meditari inavia; or the pleasure, of which it said: Trahit sua quemque voluptas; the worst of these; would be a better delight; and a better way of happiness, than this of david's. But these men's blindness, must not lead us into the ditch: For, these delights they speak of, are the very blocks, that lie in our way, and hinder us from happiness: they are the very weights, that hang heavy upon the soul; and keep it from rising, to the true height, of divine contemplation; and if a man, whose mind were once raised up to this height; should afterward descend, and take a view of the world; he would even be astonished: to see men that pretend to reason, and would be thought wise; be so simple, as to take delight in their weights; and to take a pleasure in their clogs; and so sillily to leave the delight of heavenly meditation; to follow these vain and foolish things, which the world admires. And indeed, what but this, made our Prophet here, in another place, break out into his passionate exclamation: O ye sons of men, how long will ye love vanity; and seek after leasings? For, look into the world; and to all things, that are in the world; and see if there be any thing in it, (as to the purpose, of making us happy) but only lies and leasings? Pleasure bears thee in hand, it can make the happy; but it lies: For do not all pleasures hasten to their end; and that end, either in sorrow, or satiety? Honour vaunts; it can make thee happy; but it lies: For hath honour anybeing, but in others not being; where it is part of our happiness, that others be happy. Riches make thee believe, they can make thee happy; but they lie: for they cannot so much as ease, the least pain of thy body; or the least anguish of thy mind. Learning persuades thee, it can make thee happy; but it lies: for in much wisdom is much grief; and he that increaseth knowledge, increaseth sorrow. The flesh tells thee, it can make thee happy; but it lies; for the worms stand waiting continually for it; and are sure o'er long, to have it to eat. O that men would consider this; and not put the Prophet, to his exclamation: O ye sons of men, how long will ye be in love with vanity, and seek after leasings? For, this indeed, would be a good preparative; and but a preparative, to divine contemplation: It might serve to strew branches in the way; but not to cry Hosanna: For, to raise the soul up, to this height of contemplation: it is not enough, to put off these weights, that draw it down; but there must be a pulley also, to draw it up: as Christ saith; No man can come unto me, except the Father draw him; and therefore many heathen Philosophers, could cast off, these clogs; could put off, these weights: For, they despised riches; they scorned honours; they hated pleasures; they contemned the world; and yet, for all this, they could never but flutter a little in the low Region of the air; they could never rise up to the Firmament of contemplation; and all, because they wanted this pulley; which, they that delight in the Law of God, shall never want: For, Honorantes me honorabo, saith God: They which honour me, I will honour them: and if they delight in my Law; I will delight in their study: and then, if by delighting in the Law of God, we can bring God to delight in us; oh! what joy; what excessive joy; what happiness, what transcendent happiness, will this be unto us?  
But why would the Prophet speak of delighting in the Law of God; and not speak rather, of delighting in God himself? For this no doubt, is a better delight; and this delight, would be a greater blessedness. Is not the answer to this question, made by Christ himself? If you love not your brother, whom you see; how can you love God, whom you do not see? If we delight not, in the Law of God, which we know; how can we delight in God, whom we do not know? Not know, but as the Law teacheth him unto us; and showeth him unto us. This life, is but the means to a better life; & the chief delight of this life, is but to delight in the means to a better life; we see God now, but as in a Glass; and though there be many Glasses to see God; yet the brightest of these Glasses is the Law: and how then, can we delight in the seeing of God; if we delight not in the Glass, in which we may best see him? To see him, as he is, and in himself; is reserved, till we shall have better eyes; these eyes we have are carnal, and corruptible; and cannot see God till they have put on incorruption: but when those eyes come, and that we shall see God, face to face: then the means will give place to the substance; and then the delighting in the Law of God; will be turned into the delighting in God himself: till then, the Prophet, though with his Prophet's eyes, he might see more himself; yet could not inform us, to make us see more; but he hath truly told us, the height of our delight in this life: if the delight of our life, be in the Law of God.  
But let the delight be what it will; it is but only contemplation: and contemplation sets but only the eyes a work; it leaves all the rest of the body idle; but godliness is an exercise for the whole man; both body and soul; and therefore; not only David saith My soul praise thou the Lord: but St. Paul saith; Make your bodies a living sacrifice: for our godliness must be perfect; that our blessedness, may be perfect; and and even in heaven (if they could be separated) we should not be blessed, in beholding the blessed face of God; if we did not as well glorify him in beholding him; as behold his glory. Contemplation brings us, but to Video meliora Proboque: and if Deteriora sequor, do follow; then godliness is stopped in her race, at the very Goal: the building is left unperfect, when it is come to the roof: we cannot make a demonstration of true godliness, out of all the premises; unless that be added, which follows; And in his Law, he will exercise himself, day and night: but if this be added; then the roof of the house is set on; and then, the Goal of godliness is won. And though it may seem, a wearisome thing, summer and winter; day and night; all a man's life long; to do nothing else, but always one thing; yet this is the godly man's task; he must do so; or he cannot be the man we take him for. For to be godly, but sometimes, is to be ungodly always: and no man is so wicked, but he may sometimes have good thoughts; and do good works; but, this serves not our godly man's turn; his Sun must never set; for if he ever be in darkness, he shall ever be in darkness: at least, he shall find it more work, to kindle his fire a new, than to have kept it, still burning. For, if a man should water his bed with tears all night; and go next day to the house of laughter; that man's godliness, would be but as the morning dew; rise to a cloud, and so vanish. Or if he should bestow the whole day, in the exercise of godliness; and yet at night, return to his vomit: that man would be but as a half Moon; bright, on one side; and horrid blackness, on the other. For, godliness is a thing entire, it cannot be had in pieces; we must have it together, or not at all; and by this, a godly man, is made Totus terres atque rotundus; all the former, make but lines; this only consummates godliness, and brings it to a circle.  
It seems here as if the Prophet went about, to make men think, that the readiest way to be a happy man, were to be a Lawyer: If we may call him a Lawyer, that studieth and practiseth the Law. For, after his Negative marks of a godly man, he comes next to this; that his delight is in the Law of the Lord; which is his studying of the Law; and because a Student in the Law, can make no benefit by it; till he come to be a practiser: he therefore, by these next words, And in his Law, he will exercise himself; seems to call him to the Bar; and enables him to practise: that having learned the Law himself, he may now teach it to others; or at leastwise, practise it towards others. But is not this a Paradox in David: seeing it is against our own experience; for, we have known many, that by the Law, have grown rich; many, that by the Law, have gotten honour; many, that by the Law, have grown famous; but we never yet knew any, that by the Law, grew happy: for, not withstanding their honour, their riches, their fame; yet they ever had something, whereof to complain. We must therefore remember, what Law this is: It is not our Common-law; nor our Canon-law: it is not the civil-law; nor the Law of the twelve Tables; It is not the Law of the Medes and Persians; nor the Law of Nations: It is the Law of the Lord; a Law pure and undefiled; a Law that was given by Angels, in the hand of a Mediator; a Law, by which we shall judge; and by which we shall be judged: It is Imperatorialex: Not the Emperor's Law; but an Imperial Law; Lex Architectonice; a Law, that gives rules to all other; and is itself ruled by none. And here now, there opens itself, as it were, a Novus Orbis; for if we should enter into the main, to speak of Laws: we should never make an end; our best is therefore, to keep close to David; and to go no further, than he goes: and yet so, we shall have Law enough to make us happy. Only we may consider, what these exercises are, in which this godly Lawyer, is so diligent all day; and so vigilant all night, to exercise himself; and as the marks before, so the exercises here, may be distinguished into Negatives, and Affirmatives; but seeing the godly man mingles them together in his course; we may as well mingle them together in our discourse. A godly Lawyer will not boast himself to know that, of which he is ignorant; nor feign himself to be ignorant, of that he knows. He will not discourage a man in a good cause; nor encourage him in a bad. He will not overreach a man that is shorter than himself; nor undermine a man that is shallower than himself; nor supplant a man, that is weaker than himself. He will not rise, by other men's falls; nor make a gain, of other men's losses. He will give counsel to a poor man, without a fee; as reckoning a poor man's cause his own; and a good conscience the best fee; if he have taken any other fee, he hath mortgaged his time; and will not sell it again, till he have first redeemed it. He gives fees himself, to get him Clients; and grows richer by giving, than others do by taking. He is ready to end suits, but not to begin them; and he had rather want work, than make it. He is glad when he can use the Law; but would be more glad there were no use of it. It is a booty to him when he can find opportunity to do a good deed: If there want counsel, to set forward a good cause, he gives it; If pains or care, he takes it. He keeps his terms duly, as preferring the Sabbath day, before all other days; and yet as his Piety makes every day, to him a Sabbath; so his Practice, makes it Term to him, all that year long. He turns over Books and searcheth Records; not so much to look out dead Precedents; as to find out the reasons, that gave life to the Precedents, for he makes it not, a reason of his action, that others have done so; but he makes it his action, if he find there was reason, for the doing so. He inquires, and hearkens out, the poor, and relieves them; the naked, and clothes them; captives and redeems them; men oppressed, and succours them; men that mourn, and comforts them; men a dying, and revives them. The Law is both his study, and his recreation; and one cannot tell, whether it be more his work; or more his pastime: For, as the Prophet saith here, It is his Exercise; so he said before; It is his Delight; and it is well, it is so: For, without this delight, it were impossible he should ever go thorough, with such incessant labours, as are imposed upon him; or rather he imposeth upon himself, Day and Night. But delight makes burdens light; makes labours easy; which perhaps, made Christ say; that his burden was light, and his yoke easy: and in this manner, indeed, if a man, be a student, and a practiser, in the Law; it will be no Paradox to say; it will be no violencc to the Text; to make David say; that the best and readiest way, to be a happy man, is to be a Lawyer.  
When it is said, His delight is in the Law of the Lord; and in his Law, he will exercise himself, Day and Night; is it not a kind of solecism; to double the word, Law; without any lawful occasion? It may, perhaps, be a solecism in Grammar; but it is none in affection: for therefore he doubles the word (the Law) to express the wonderful delight, he takes in the Law; and this is more fully expressed in the 119. Psalm; where he seems so fond of the word, and so loath to leave it; that he cannot endure it should be out of his mouth; and therefore at every third or fourth word, is up with it again. Or is it, that he therefore doubles the word (the Law) because, indeed, there is a double Law; which, though as a man, he could not see; yet as a Prophet he might foresee: and the words, Day and Night, are here joined, to the latter Law; because, although there were in the old Law a judge sacrificium, in representation; yet there never was any judge sacrificium in reality, and execution; but only in this later Law: and therefore, where David speaks it, as a great matter to pray his seven times a day; we in this Law, are put to our semper orate; and sine intermissione orate; continual prayer is expected from us, day and night.  
But why should the Prophet require day and night, to be spent in the doing of God's Law? seeing, for the day; God himself allows us six days, to do our own work; and for the night; this is no opus tenebrarum; no fit work, to be done in darkness? Yet a godly man will do, as the Prophet requires him; He will do it in the day; that men seeing his good works, may glorify his Father which is in Heaven; and he will do it in the night; that he may not be seen of men; and that his left hand may not know what his right hand doth. He will do it, in the day; to show, he is none of those, Qui fugiunt lucem: and he will do it, in the night; to show, he is one of those, Qui cum in tenebris mices. He will do it in the day time, because the day is the time of doing; as Saint Peter saith, Work whilst it is day; and he will do it in the night; lest his Master should come as a thief in the night, and find him idle. Indeed, this day and night of david's; amounts but to Saint Paul's continually; Watch continually, Pray continually; for though the Sun in the Firmament set; and make it night to our eyes; yet the Sun of Righteousness must never set, to make it night in our hearts; but it must be here, as it was in the beginning; The Evening and the Morning must make but one Day.  
The Prophet hath used much circumstance, to tell us of the man, that should be blessed: and when he hath said all he can; it is all but a godly man; and why could he not do this at first; and have saved himself, and us, a labour? we cannot, perhaps, tell, for what reason the Prophet did it; but we may easily tell, for what reason, he might do it; for many reasons may be given of it. If he had only said; A godly man is blessed; it would have made but a new business: for, we should presently have asked him: And what is a godly man? and then, he must have come to this, which he delivers now; so the Prophet went the nearest way, though we may think he went about. And if he had said, A godly man is blessed; and had not told, what a godly man is; it would have bred a world of controversy; for then, every man would have come, and put in, his claim to blessedness, under pretence of godliness; and there would never have been quiet. Cain would have come, and pretended devotion; for making oblations, and offering sacrifices to God; Korah and Dathan would have come, and pretended zeal, for opposing Governors, as taking too much upon them. The Pharise would have come, and pretended pureness; for only fasting twice a weak; and giving tithes, of all he possessed. judas himself, would have come, and pretended charity; for taking care of the poor; and finding fault, with the cost, bestowed upon Christ; and there would have been so many pretenders to godliness; and thereupon such snatching and catching at blessedness; that if this had been suffered, both godliness would have been in danger, to be adulterated: and blessedness itself, to suffer violence. To stop therefore the mouths of these pretenders, and utterly to damn all such false claims; the Prophet proclaims here the true Title; and sets down, as it were, In terminis terminantibus; how the man must be qualified, that will lay claim to blessedness; for if any of the conditions here expressed, be wanting; it will be in vain, to have a thought of blessedness: For, this the Prophet delivers for Law; and of this we may be sure, there will not be any thing be abated.  
But if the Prophet be so punctual; & require such precise performance of such precise points; he might as well have held his peace, and said nothing; for what is this, but to build castles in the air; to tell us of a man, that should be blessed; when there never was in the world, nor ever shall be, any such man: and so by the course he takes; blessedness must either fall to the King, by escheat, for want of a right heir: or at least, Cedere primo occupanti, for want of a lawful claimer. But the Prophet had more knowledge; than these men are aware of: he had read the Chronicles; and found there, many such men, upon record: Abel, Enoch, Noah, Abraham, Samuel; many others. And since his time, we ourselves find many recorded for such men; Hezekiah and josias, Kings of juda; Zachary and Elisabeth of later time: It is therefore, but a mere scandal; bessednesse can never want an heir; for in all ages past, there have been such men; and by God's grace, are many such at this day; and shall be many such, in the ages to come, as long, as the world shall last: for the Devil must not have all; God will have his Congregation; and that must consist of such, as are here described; A Congregation of the Righteous.  
And now we may say, the Prophet hath played, as it were, his prize; he hath set a spell to all posterity, for a perfect description: For, though some may think, that Xenophon, in his instruction of Cyrus; and Cicero in his description of an Orator, have been his equals; yet let the matter be examined fairly; and we shall find, that the Prophet here, in a few plain words, hath made a perfecter godly man; than either Xenophon a Prince, or Cicero an Orator; with all their long elaborate discourses.  
The Prophet set blessed, as it were, a sign, at the entrance of his Psalm: and where blessed, is hung out for a sign; we might be sure, to find a godly man within: and so, he hath well quitted himself, of the first part of his Proposition, in showing us, what a godly man is: and now, if he can quit himself as well, of the second part, in showing us, that he is blessed: we shall then say, he hath truly played his prize indeed; and worthily deserves to be called, the godly man's champion: For, in so doing, he shall set a more glorious crown upon a godly man's head; than that which Samuel set upon his. He is blessed; and he shall be like a tree.  
But here by the way, we may observe a Grammatical difference, which the Prophet intimates, between blessedness, and godliness. For, to blessedness he assigns but only two Tenses or Times; a present Tense; He is blessed; and a future; he shall be like a tree. Preterperfect Tense; he assigns none: for indeed, Fuisse faelicem miserrimum est: and to say, Fuimus Troes; is as much as to say, we are not so now. That which is past; is dead in Time; and in the body of true happiness; there must be; there can be, no dead flesh. But to godliness, he assigns three Tenses or Times: A Preterperfect tense; That hath walked, in the counsel of the ungodly: a Present tense; his delight is in the Law of the Lord: and a Future; In his Law he will exercise himself; for, godliness is a habit; and cannot be had, but by often repetition and reiteration of actions; that if the time past, do not prompt and give example to the present; and the present to the future; we may have flashes of godliness; but a true habit of godliness, we can never have.  
And here now the Prophet begins to show himself a Prophet; and to speak like a Prophet: all he had said before; he might have spoken, as a Doctor of the Law; for they were but caveats, and informations to godliness: This he speaks now, he could not speak, but as a Prophet; for he comes to speak of things to come; and what shall become of the godly, and of the wicked, in the times hereafter. And this, neither Doctor of Law; nor yet ginger, nor any humane Artist could do, but only a Prophet of God. And we may not the less believe him because he speaks of future things, which to man's understanding are always uncertain: seeing he speaks it not, as of himself: or as having learned it of men; but he speaks it, as taught by God: with whom, all future things are present; all things to come, as come already. For, these Prophets of God, had as I may say, perspective-glasses, given them by God: in which they could see things a far off; and far off, both in place and time: and we may be allowed, to call them Glasses; seeing themselves were called videntes, seers; as seeing the things they were to speak; and then Prophets, Foretellers; as communicating that to others, which in their Glasses, they saw themselves. And as themselves were called Videntes, seers; so their work or faculty, was called, Visio, or seeing: and yet in this there was distinction: For, not every prediction of a Prophet, was called visio, a vision; but such only, as came with joyful tidings: for when they came with heavy news, it was not properly called visio, a vision; but Onus, a burden; and our Prophet here sings both tunes; he hath visionem, a vision, for the godly; and Onus, a burden presently after; for the wicked: but he tells his vision: his good news first; and this it is; A godly man shall be like a tree.  
But is this such good news for a godly man? must this be the height of a godly man's expectation, to be like a Tree? will the Prophet serve us thus; make us take such pains for godliness; and bear us all this while in hand; that by being godly, we shall be happy; and now bring us to no better, a happiness, than to be like a Tree? if he would needs use a similitude, could he by his glass, make no better choice; or is a godly man's happiness no better worth, than to liken him to a Tree? a Tree, which grows out of the earth; and creeps into the Earth? a Tree, that is exposed to wind and weather? a Tree, that is subject to worms and cankers? a Tree, that for all its being planted by the water, is sure at last, to come to the fire? But we must not with our ignorance, lay aspersion upon the Prophet's knowledge: (for, it is not the worthiness of the subject in a similitude, that dignifies the thing, that is compared to it; For, what honour was it to Nabuchadonizer; that he was likened to Lucifer, the morning star? Or, what more did Christ express of the Kingdom of heaven, by comparing it to a pearl; then by comparing it, to a grain of Mustard seed?) but it is the good qualities, in which they sympathize: and of such good qualities, we shall find so many in a Tree; that happiness may think itself happy, to be compared to it. For, was it not a tree, that bore the Fruit of life, in the Garden of Eden? was it not a Tree, that bore the Lord of life, in the field of Golgotha? O happy Tree; well worthy to be made the similitude of our happiness, which was the instrument to procure our happiness, But we need not go so far, to show the worth of the comparison; there are circumstances enough, in a Tree itself; that may sufficiently justify the Prophet's choice. For, though a Tree, be but dust in substance; and have the lower part fixed in the earth; yet it riseth above the earth; and hath boughs and branches aspiring towards heaven; transformed into a substance, as though they were no earth; expressing plainly the condition of the godly; who though they be of earthy mould, and dwell in houses of clay; yet their aspiring is to heaven, and their confidence is, to be transformed into the Image of Christ; and to have their bodies made like, to his glorious body.  
But this is a common resemblance, that may be found in every Tree; the Prophet here, sets his similitude closer upon a godly man, than that Ex quovis ligno fiat Mercurius: every Tree will not serve to do it; but as before, he delivered certain characters, to know what a godly man is; So here, he delivers certain marks, to know what kind of Tree it is, that must make his similitude. For, it is not a Tree, that grows up wildly of itself; as having no other education but nature; but it is planted by an artificial hand; and as it were civilised by transplanting. And it is not planted, amongst rocky cliffs; where it may be choked with drought; and where it must eat stones; or else be starved: but it is planted by the water's side; where it hath drink to its meat; and where the soil is made supple, to give the root readily, both passage and nourishment. And it is not a barren vainglorious Tree, that makes-only a show; and is nothing but words, as bearing nothing but leaves: but it is a just performing tree; that follows his leaves with fruit; as a just man's deeds do follow his words. Neither is it, an unseasonable tree, that brings forth abortive fruits; and sets our teeth on edge, with sourness; but it goes the full time out; and nourisheth the fruit up, till it hath gotten sweetness by maturity; and tastes most pleasantly: and that we may know it, to be no ordinary tree; the very leaves continue still, and do not wither.  
But what matter is it, when the fruit is gathered; whether the leaves continue still, or no? For, the work the leaves come about; is but to defend the buds; and to keep the young fruits, from the violence of the Sun and wind; and when they have seen them brought up; and come to a ripe age, that they can shift for themselves; the leaves than may take their leaves; as we see them fall away, by one and one; as taking notice, that their work is done. There are, perhaps, some barren trees, that bear no fruit; and these sometimes have leaves continuing still; and hanging on, both Summer and Winter; as if they stayed waiting for employment; and looking still, when fruits would bud forth; but with as idle an expectation, as the Jews stand waiting for the coming of their Messias: but this is not the case of our leaves here, which therefore continue still, because they are still in office: for our tree bears fruit continually; and therefore hath need of leaves continually; when one fruit is ripe and gone; another is green and coming on; and therefore the leaves, which are necessary attendants upon the fruits; as long as there are young fruits, that need attendants, cannot be discharged, and therefore do not wither. And yet, perhaps, the Prophet had a further reason, why he would give the leaf, a place in the similitude of a godly man's happiness; seeing a leaf was the first Angel of liberty, to the prisoners in the Ark; their daybreak of comfort came from the light of a leaf; and if it had not been for a leaf; the tyrannising waters, would have more kept their minds in the dark, than their bodies in the Ark; and have drowned them with despair, when they could not, with their waves: and when the waters overcame all other creatures, both men and beasts; yet the leaf continued constant to the tree, and overcame the waters; and as it perished not, in the Inundation of the world; no more shall it wither, in the conflagration of the world.  
But what happiness can a godly man expect from this similitude of a tree? for, he can have no more, than the similitude will afford? he can look for no more, than the tree hath itself; and where hath the tree, any resemblance of happiness, in any thing, that is here expressed? It hath none, in being planted by the watersside: for, happiness is Summum Bonum; and this at most, but Inferium Bonum; therefore only good, because it serves to do the tree, good: it hath none, in bringing forth fruit; for, happiness is Bonum proprium; and this, but Bonum alienum; for, what good is it to the tree, to bring forth fruit, for others to gather? For so, the tree shall be no happier than a Bee, that makes Honey indeed; but for others to eat; a godly man shall be no happier than a Sheep; that bears wool indeed, but for others to shear; and for any thing appears yet, a godly man, by this similitude, is like to lose his happiness. But the Prophet cannot be so much mistaken; the similitude therefore, would be better looked into: For, there is faelicitas medii; and faelicitas sinis; there is faelicitas viae; and faelicitas patriae; and this tree indeed, enjoys them all: It hath in this life, faelicitatem medii; and faelicitatem viae; in being planted by the water's side: for, this moistens, cools, cleanses; and gives an easy and a happy passage to the journey's end. It shall have in the life hereafter, faelicitatem sinis; and felicitatem patriae; in bringing forth fruit; for this shall not be, as the Bee makes Honey, for others to eat; nor as the Sheep bears wool, for others to shear; but this fruit shall be, for its own use only; and only for itself to gather. For this fruit is that, of which Christ saith: Your joy shall be full, and none shall be able to take it from you; Your joy shall be full; there is plena faelicitas; and none shall be able to take it from you; there is secura faelicitas: and now the Prophet, need not be ashamed of choosing his similitude: the godly man, need not be afraid, of losing his happiness.  
But is it not strange, to see how contrary the Prophet proceeds here, to our expecting? for when he propounded his similitude of a tree: we looked, he should have begun at the top boughs, which are the highest parts, and commonly bear the ripest fruits, and he begins clean contrary, at the lowest part; at the very root; for indeed, although the root be not seen of men; and have no outward glory; yet it is the root, that gives the praise to the tree: it is the root, the tree may thank, for all he is worth: For, though the branches bring the fruits, yet they are but messengers: it is the root that sends them: and indeed, if there be not a root of Humility; and that root planted by Grace; the aspiring boughs, are but sprigs of pride; and will never bring forth, the fruit of Glory.  
We looked he should have set our tree, if not in Torrida Zona, in the very fire; yet at least, in some sunny place, as it were by the fires side; and he sets it, clean contrary, by the water's side: For indeed, a tree fears nothing so much, as want of moisture: it can ill spare the radiancy of the Sun; but it can worse spare, the moistening of the water; for death hath a spite at nothing so much in any thing, as at the humidum radical; the natural moisture: He kills more with the drought of too little moisture; than with the drought of too much heat or cold: For, this is a dart, which death hath from nature; all his other darts are from violence; and though the water be external to the Tree; yet when it enters and moistens the root; it becomes radical. And it may not be the least reason, why the Prophet sets the Tree, which is our symbol of eternal life, by the water's side; seeing the water, seems the most productive element of life; as that, which produced the first living creatures, that were in the world; although we may raise our thoughts yet higher; and remember, there are waters as well above the Firmament; as under the earth; and there indeed, must the Tree be planted, that shall bring forth the fruit, of our expected happiness.  
We looked, he should have set our Tree, like the Trees of Eden; with present fruits, hanging upon them; and he talks of tarrying the time, till the Tree bring them forth: for indeed our Eden is passed; there was at first, no time there; & therefore the fruits there, were not children of time: but as soon borne, as their parents, the Tree: but we are in a world of time: our Tree will bear no fruit, but by the help of time; and no help of time neither, till the fullness of time come; and that is only in him, who came in the fullness of time: For, Christ is our time; and our fullness of time will be, when we shall meet Christ, full in the air; and be taken with him into the new Eden, where time shall be no more; and where our Tree shall bring forth fruit in the Present tense, which shall never fade into Preterperfect tense.  
But seeing the Prophet meant afterwards, to make chaff a similitude of the wicked; why would he take a Tree, for his similitude of the godly; and not rather take wheat, as in a plainer opposition? and as Christ, it seems upon better advice did take it afterwards? Christ indeed took wheat for a similitude of the godly, but to another purpose; the purpose of the Prophet here, is to show; the great distance that shall be of glory, between the godly, and the wicked: and in the points of glory, we shall find the wheat, to come far short, and to be far inferior to a Tree. For, the wheat, though it rise flourishing up; yet it riseth out of the ground, but the same it was cast into the ground; but the Tree, of a little small seed, riseth up to a substance, that one could never have expected, such an issue, for such a parent. The wheat, though it rise flourishing up; yet it riseth but to a small height as loath to leave the earth too much; and afraid to go too far from the root; but the Tree riseth up to an eminent height, as scarce acknowledging the root, from which it springs: and far surmounts all growing things upon the earth. The wheat, though it rise flourishing up, yet it riseth but to a slender small stalk; that quakes and trembles at the voice of the wind; but the Tree riseth up to a vast and firm body, that scorns the threatenings of the wind; and is not once moved for all the wind can do. The Wheat, though it rise flourishing up, it is quickly down again: if it be not reaped in summer, it dies in winter: but the Tree is a lastre for many ages; and of all things, that grow out of earth, comes nearest to everlastingness.  
And now; if we cannot choose but think it a blessed thing, to be such a Tree: we cannot as little choose but think it a blessed thing, to be a godly man; for whatsoever is seen or said of this Tree; is true, and more true of a godly man. He is more fixed and immovable than this Tree; for, where this Tree is rooted but in the earth; a godly man is founded upon a Rock. He is planted by a better Gardener, than this Tree; for where this Tree is planted but by Adam, a natural man; a godly man is planted by Paul; or rather, as Christ saith, by God himself. He is moistened with better waters, than this tree; for where this Tree is watered, but by springs from the earth; a godly man is watered with the dew of heaven: he riseth to a greater height, than this Tree: for where this Tree is stinted in its rising, and stays in the air; a godly man riseth up, and never stays till he come at heaven. He bears more fruit, than this Tree; for, where this Tree hath many leaves besides fruits; the very leaves, of a godly man, are themselves, fruits. He is longer in season than this Tree; for, where this Tree is in season, but some part of the year; Godliness is in season, all the year long: this Tree is in season but for a time: but godliness is in season, to all eternity.  
The similitude of a Tree, is sufficiently justified; but why would the Prophet express happiness, by any similitude at all? and not deliver it rather in the very substance? why would he not, rather tell us, what it is; than what it is like? May we not be bold to say, because it was more, than he could do? For seeing the happiness of a godly man is such, as neither eye hath seen; nor ear heard: certainly it is such also, as neither words can express, nor tongue utter. And if we should heap up words upon words: laying Pelion upon Ossa, and making mountains of volumes; yet we should never be able to express the happiness, ordained by God for godly men. If the happiness consisted of finite parts, and were a stinted thing, either in number, or magnitude or continuance; we might by the help of Arithmetic and Geometry, express it perhaps in some proportion; but seeing it consists of parts, in number, innumerable; in magnitude, infinite; in continuance, eternal; what man of art; what art of man, can now come near it? Or if the happiness were to continue, but so many thousand years as there be sands in the sea; though this were a vast, incomprehensible extension of time, yet it were but a continuance, that would not con tinue; there would one day be an end: but seeing it shall be for ever, everlasting, eternal; in Aeternum & ultra; what stars of heaven; what sands of the sea; can now be counters enough to sum it. And now tell me, if the Prophet were not well advised, to make use of a similitude? but tell me rather, if godly men be not well advised, to make use of godliness? tell me if wicked men, be not ill advised, to make account of vanities? Oh! tell me, if the Serpent be not a Devil: the flesh a traitor: the world, an Impostor: that for pleasures of sin, not worth the speaking of; would make us to forfeit this unspeakable happiness.  
But now to consider it in Allegory; what may we think, is meant by this tree? Is it not the tree, figured by the tree of life, in the Garden of Eden? And what by this planting? our engraffing into Christ. And what by this water's side? the water that was shed out of Christ's side. And what by this fruit? our everlasting happiness. And what by these leaves? the leaf of a good conscience; and the leaf of a good fame. For a good conscience never withers; but accompanies a godly man, to another world: and a good fame never withers; but in memoria aeterna erit justus. And what by the time? when time is no more. For time is but the measure of motion and mutation; but happiness hath nothing to do with these; and therefore nothing to do with time; her time is eternity.  
And indeed, is it not strange, that men who have out lived yesterday; should think there can be happiness where there is time? For, let the day past, be spent in all the pleasures of the world; yet what is yesterday to us to day? and what will to day, be to us to morrow? and so, the days of happiness, should come at last, to be all lost; and be no more to us, than if they never had been ours. Wherein true happiness, to day is to us, as it was yesterday; and to morrow will be as it is to day; and what we are now, we shall be for ever. Time and happiness are things incompatible: For, happiness is permanent; time always in mutation: for, what is time, but a very changeling; or rather, makes very changelings of us? It is long of time, that we continue not long in one state; it is always bringing some new thing; but ever carries away more of the old; it runs over all things, but never tarries with any; we cannot see it, till it be gone out of sight; and by this only, we find it hath been here, because we find not that here, which hath been. The happiness of this life, is like josepht's coat, party coloured, to express variableness; a mixture of weal and woe; but turns at last, all to a stain; and such happiness, wicked men may have: the true happiness, is in a long white robe; long, for durableness; and white, for joyfulness; and this keeps the colour still; and is only to be had in Heaven: For there this changeling time, shall not be suffered, to come; to set diversity of colours upon our robe of happiness.  
And now, if any man ask for happiness, here it is: it grows upon the tree of godliness: but though it have its beginning, and, as it were, its blooming, in this life: yet it comes not to its growth, till another life; this present world, is too cold a climate, to bring it to ripeness; it must have the Sun to shine more directly upon it; we have here Spem Rei; but shall not have Rem spei; till we come to see the blessed face of God: For, this indeed, is the true Sun, that only can bring the fruit of this tree, to its full maturity.  
But is not this hard dealing in the Prophet; to make us promise, of a present possession of blessedness; and now turn us off, with little more, than a bare reversion? Will he be so a Prophet, as that he will be no more than a Prophet; tell us only of things to come; and not keep his word, in things present? It was his saying at the very first, that a godly man is blessed: and seeing he thought good, to say it then; we look he should make it good, and show it now: For, as yet, there appears but little, to make it appear, that the godly are in this life, any more blessed, than the wicked: and if any advantage be; it seems to most men, to be of the wickeds side. But is not this rather, to deal hardly with the Prophet? to put him to his proofs, for every word he speaks? as though the word of a Prophet, were not of itself, an authority sufficient, to command our assent? but since we are so hard of belief; at least, Propter durtiiem cordis; let it be considered; that there is great difference, between having of blessings; and being blessed. A wicked man may have many, perhaps, very many blessings; and yet, it shall never be truly said of him, that he is blessed: For who doubts, but that strength and beauty; riches and honours, are blessings and the good gifts of God: and all these, and many more than these, a man may have; and yet walk in the counsel of the ungodly; and stand in the way of sinners; and sit in the chair of scorners; and he that doth such things, the Prophet would have us know; though he be as strong as Samson; though as beautiful as Absalon; though as rich as Solomon; though as full of blessings, as the world can make him; yet he cannot be blessed. Such things may entitle men, Benedicti, perhaps; but not Beati; or if Beati; it is but falso clamore; the true blessedness, is no where found growing; nor can any where be made to grow, but only upon this tree of godliness. And therefore, you shall never hear any such word to come from David; as to say, blessed are the rich; or blessed are the honourable, and great men of the world; but all his blessedness, is ever with some relation or other, unto godliness. Blessed are they whose sins are forgiven: here godliness is made legitimate. Blessed is he, whom the Lord chasteneth: here godliness, is set to School. Blessed are they who walk in the Law of Lord: here godliness, is at its exercise; Blessed is the man that considereth the poor: here godliness is making a purchase. Blessed is he, that putteth his trust in the Lord: here godliness, is taken sanctuary: and so godliness ever, in one kind or other; or blessedness never, in any kind whatsoever: Not all the smiths of Egypt: not all the temporal blessings, of the world, will serve the turn: Godliness must turn the key; or the door of blessedness; The gate, for the King of glory to enter, will never be opened.  
And as a man may have many blessings; and yet not be blessed: so, he may want many blessings; and nevertheless, be perfectly blessed. He may want, the riches of worldly pomp; and yet be blessed: For Blessed are the poor in spirit; and this was David's case with Michol. He may want a quiet life; and yet be blessed; for Blessed are they, that are persecuted for righteousness sake: and this was David's case, with Saul: He may want good report; and yet be blessed; For blessed are ye, when men rail upon you, and revile you; and this was David's case with Shimei. But is not this strange, that a man should want, & yet be perfect? should want blessings, and yet be perfectly blessed? Indeed, no more strange, than that Adam should lose one of his ribs, and yet continue a perfect body still. For these temporal blessings, are to a godly man, as the rib was to Adam, of which Eve was made; not superfluous to him, when he had it; nor making him defective, when he wanted it: and so are all temporal blessings; not superfluous to a godly man, to have them, because he can make good use of having them: Nor making him defective to want them; because he can make good use of wanting them. And this, perhaps, might make St. Paul to say, I can want; and I can abound; as much as to say, I can have a rib more, or a rib less; and yet in both estates continue perfect still.  
But is it not then, that we are all this while mistakenin blessedness? and that, David hath set a gloss upon it, to make us esteem more highly of it, than there is cause? seeing Christ who knew blessedness better than David; proclaims it openly, that they are blessed, that mourn: and surely; mourning can make but an untoward blessedness. For what is mourning, but a deploring of misery? That to say, they are blessed that mourn; is all one, as to say; They are blessed, that are miserable: and so, blessedness, no such goodly thing, as David goes about to make us think it. But it is not, that we mistake blessedness; the mistaking is, in mistaking Christ's speaking of blessedness: For Christ saith not, They are blessed that mourn: because they mourn; but because they shall be comforted. The blessedness consists in the comforting, not in the mourning: and not all neither that mourn shall be comforted; for then, the damned in hell; and even the devil himself, than whom there is not a greater mourner; should come at last; (as some have erred to think) to have their shares in comfort. But their mourning, is in despair, and upon wrong causes; They only shall be comforted, that mourn upon just cause, and that in hope: and such are only the Saints on earth; who mourn for the Bridegroom's departing from them; and cry with St. Paul: I desire to be dissolved, and to be with Christ. Indeed comforting, is to mourning, a plain relative; and cannot be without it: for, where no mourning is; there can be no comforting: for what is comforting, but a wiping away of tears from the eyes: and how can tears be wiped away, if there be no tears to wipe away? and seeing, the holy Ghost (the author of all blessedness) is the Comforter; and no comforting, where no mourning: It follows, that where no mourning, no holy Ghost; and where no holy Ghost, no blessedness. Therefore, Blessed are they that mourn, for they shall be comforted. And so, between Christ and David; there will be found, but this difference: that David seems to consider godliness, as a jubilee; and therefore expresseth it, by delighting in the Law of God; and exercising in it: but Christ seems to consider it as a funeral; and therefore expresses it by mourning; as by which, a godly man, is crucified to the world; and the world to him. And indeed, this jubilee, and this funeral; must both meet, in a godly man; or there will not be a godliness, that can produce a blessedness: but where these two meet, and kiss each other; there the delighting in the Law of God; will cause a mourning for our sins; and the mourning for our sins, will cause a joy in the holy Ghost; that we may be confident to say, we have a comfortable blessedness; seeing we have the blessing of the holy Ghost, the comforter. And now, if any man slight this joy, as not deserving the name of blessedness; Is it not, because he feels it not in himself? for without being felt; it is not possible, to be understood: but he that feels it, and understands it; will find, this joy, to be that jewel, which the wise Merchant sold all that he had, to buy: For what avails it a man, to enjoy the whole world, and to want this joy? For, this joy is not an influence from the stars: which yet can do great wonders, for breeding joy in the world: but it is an influence, from that spirit, which moved upon the waters, before the stars were made; and is only able still, to move upon the waters, and to remove the waters of a weeping soul. It is a joy, begotten in our hearts, by motion of the holy Ghost; which moving upon the waters, of a true repentance; works in us the joy of this assurance; that we have an Advocate and Intercessor for us, with God the father. Which joy, was thought so great, when time was; that no Messenger, was thought fit, to bring the news of it; but an Angel from heaven. Behold I bring you tidings of great joy: and great indeed it must needs be, which an Angel calls great: that scarcely would call the whole earth, great: and seeing St. Paul exhorts us, to Rejoice evermore: we may know the joy, to be exceeding great, that can make us able, to hold out rejoicing, so long together; in all tempests and calms; in all actions and passions; joy enough to maintain a feast of rejoicing, all our life long. And then, if this joy, can make a blessedness: (as certainly a greater cannot be had on earth) and none partakers of it, but the godly; we must needs confess, the Prophet had great reason to make it his challenge; and that in the present Tense: A godly man is blessed.  
And will not this blessedness appear yet plainer; if we consider the diverse sorts of blessedness? For, there is a blessedness of the Law; and this was delivered by Moses: who delivering the Law, but in litera; delivers a blessedness, but in cortice: Blessed shalt thou be in the field: and blessed in the City: blessed shall be the fruit of thy body; and the fruit of thy cattle etc. There is a blessedness of Grace; and this was delivered by Aaron; who being the Minister of our atonement with God, delivers a blessedness, in this atonement: The Lord bless thee, and keep thee; The Lord make his face to shine upon thee, and be merciful unto thee: The Lord lift his countenance upon thee, and give thee peace. And there is a blessedness of Glory; and this was delivered by Christ; who being himself, the perfection of blessedness; delivers a blessedness in perfection: Come ye blessed of my Father, inherit a Kingdom prepared for you. And now, that we have these diverse sorts of blessedness, laid out before us; which of them, may we think, was thought upon by David; in saying, Blessed is the man? Not Moses his blessedness; for that is too imperfect: nor yet Christ's blessedness; for that is too consummate; Moses his blessedness is imperfect: For, Gold (one of the best, of his blessings) hath commonly proved, but aurum Tolos●●●m; ominous to the owners; and apt to bring them, to utter ruin; at most to blessedness it hath never been but neutral: only as a cipher in Arithmetic; no value. but from the placing it; for if it be placed in a godly hand; it serves in subsidium virtutis; and may prove a means, for augmentation of blessedness: but if it fall to be the lot of the wicked; it is but incontivum vitiorum; and serves but in majorem d●●nationem; for an augmentation of misery. And as Moses his blessedness, is too imperfect: so Christ's blessedness, is too consummate; for the blessed face of God, (in which, that blessedness chiefly consists) is no fit object for corruptible eyes: God must make himself capabilte, which now he is not; and us, capaces, which now we are not; before we can arrive at the haven of that blessedness. And so, Moses his blessedness being suspended; and Christ's blessedness, not yet to be expected: what remains, but that we lay hold on Aaron's blessedness; and this, indeed, we shall find to sympathise, and suit well, with this of David: For, Aaron's blessedness, is a confidence in God's mercy, for remission of sins; and a peace of conscience, in being at peace with God, in Christ. And it is no wrong to Aaron's peace, to add, in Christ; for though Aaron express it not, as speaking it, but in figure: yet we may well think, he understands it, as meaning it in substance, seeing no peace, without Christ, is safe unto us; all peace without him, is but dangerous security: For, Christus est pax nostra: he only is our peace; and this peace, he hath ever used, as his proper good: It was the Present, he brought the Apostles, at his coming from Hell; Peace be unto you; and it was the legacy, he left the Apostles, at his going to Heaven: My peace I leave with you; this peace made job upon the dunghill, blessed; and the want of this peace, made Saul upon his throne, miserable: this peace the world cannot give; and the wicked cannot have here; for, there is no peace to the wicked, saith the Lord. And now, if any man slight this peace; as not thinking it to deserve the title of blessedness: Is it not, because he hath no feeling of it, in himself? For, not being felt, it can never be understood; but he that feels, and understands it; will find this peace, to be that purchase, which Christ so dearly bought for us, with his precious blood; and is that in substance, which Aaron's peace was but in figure; for, to this peace, it is not enough, to have a Nil conscire sibi, a clear conscience in us: (seeing St. Paul knew nothing by himself; yet was not thereby justified) but we are justified by faith in Christ: and thus justified, we have peace with God; and being at peace with God; we have peace of conscience within ourselves. And then, if this peace can make a blessedness: (as certainly a greater cannot be in earthly Tabernacles) and none partakers of it, but the godly; we may speak it as well, from Paul, as from David or Aaron; and so Priest and Prophet; Apostle and all, agree in this, A godly man is blessed.  
And if we take another way to go; will it not come to all one journey's end? only, as having now taken the Prophet's words, in this manner: A godly man is blessed: And he shall be like a tree. There have appeared, two distinct blessednesses: one, present; and another, future; so, if we take the words in this manner: (as some will have it) A godly man is blessed; For, he shall be like a tree; there will then appear, but one main blessedness; the present being only a hope of the future; and yet thus, it shall still be justly said, A godly man is blessed. For, this hope is not wavering, that may make ashamed; seeing it hath Faith to guard it; and Patience, to wait upon it: but it is the anchor of the soul; that keeps it upright, in all tempests of temptations. And if we pass from the hope itself; to that which is hoped for; Oh then, how transcendent a blessedness will be found in hope? For, is it not an armour of steel, against all blows of Fortune, and wracks of time that I have hope continually to stand prompting me with this? Durate, & vosmet rebus servate seeundis: Be constant to the end; and be assured, it will not be long, ere thou shalt reign with Christ? Is it not a shield of Brass against all the terrors of death and hell; that through hope, I can say with job, I know that my Redeemer liveth; and though that worms destroy this body; yet I shall one day see God in my flesh? but most of all, is it not a Rock of defence, against all afflictions, in body or goods; against all disgraces, in fame or fortunes; that with St. Paul, I can say in hope; There is a Crown of Righteousness laid up for me, which the just judge will give me at the last day? And now, if any man slight this hope, as thinking it not worthy the name of a blessedness; is it not, because he hath no feeling of it in himself? for, not being felt, it cannot be understood: but he that feels and understands it, shall find that this hope is the true Cordial of a fainting soul; as David saith I had fainted, if I had not hoped to see the goodness of the Lord, in the Land of the living. And then, if such a cordial it be; as such a cordial, most certainly it is; and none, partakers of it, but the godly; we may justly conclude, the Prophet had just cause to make it his conclusion: A godly man is blessed.  
And yet more expressly to show the dignity of a godly man's blessedness; we may observe, that as Ratione personaram; God is said to be, the God of Abraham, the God of Isaac. and the God of jacob: so Ratione rerum: he is said by St. Paul; to be the God of joy, the God of peace, the God of hope: that we cannot think much, to have a blessedness, made us up of those things, of which St. Paul thinks not much, to make up, God himself a Title.  
The joy, which Abraham took, when his sacrificed son Isaac, was restored to him alive; was no doubt a wonderful joy, yet but a type of ours; that Christ, the true Isaac; is restored to us alive, by his rising again. The peace of mind, which Simeon felt, when he bore the Babe jesus, carnally in his arms; was, no doubt, a blessed peace; yet but an inchoation of ours, who bear the man Christ jesus (our full reconcilement) spiritually in our hearts. The hope which jacob had, to enjoy the beautiful Rachel, was a comfortable hope; yet but a shadow of ours; who hope to enjoy the transcendent beauty, of the blessed face of God, in the Kingdom of heaven. And shall not the truth of joy, make us more blessed, than the type made Abraham? shall not the consummation of peace, make us more blessed, than the inchoation made Simeon? shall not the substance hoped for, make us more blessed than the shadow made jacob! Oh than the happiness of a godly man; in whom these blessings are all united: which singly enjoyed, made such mirrors of blessedness! A joy in the holy Ghost; which no temptation of satan can dismay: A peace of conscience, which no worldly tumult can disturb: A hope of heaven, which no delay of expectation can discourage: and now let Solomon tell us, if this be not a wreath of three, that far exceeds his threefold cord, and can never be broken? And if again; to this wreath of three, we add a fourth; (as the Prophet is going about to do) the blessedness of prosperity: will it not then, be a blessedness with admiration; and a wreath of four, that we can never say, O terque quaterque beatus; so justly of any thing under heaven, as of a godly man! that not only we may proclaim it in Gath, and publish it in Ascalon, A godly man is blessed: but with the asseveration of Isaac, in blessing jacob; even to Esau's face; redouble it, in the ears of all the wicked; A godly man is blessed; yea, and he shall be blessed.  
And now, that we have found out a godly man, in Hypothesi: where may we look to find him out in Thesi? not amongst the heathen Philosophers: for their peace of conscience, was only Nil conscire sibi: They knew nothing of any reconcilement with God, in Christ: not amongst the Turkish Musulmans; for they believe no holy Ghost; and therefore can have no joy in the holy Ghost; not amongst the jewish Sadduces; for they deny the resurrection: and therefore can have no hope of heaven. And where then? only amongst the Christian believers; for in them only, is found this wreath of four: which though singly perhaps they may; yet joined together, they can never be broken: that if a Philosopher thought it cause enough, to cry out in exultation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: for finding out the Quadrature of a circle in Geometry: we much more justly: may think it cause enough, in exultation to cry out, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: for finding out this Quadrature of blessedness in Christianity.  
The Prophet might well rest now in his similitude: as containing sufficiently, a godly man's happiness: but he seems to be afraid, it is not capacious enough; and therefore pieceth it out, with a blessedness, of another making: And what soever he doth, it shall prosper. A blessedness, much like the Manna in the wilderness; that fits the relish of all tastes: for who, but will easily admit, prosperity indeed, to be a blessedness? and he seems, to have provided it, specially for the meaner capacities; such as are not well able to apprehend the former, as being too spiritual; but this is a blessedness, so visible to be seen; so palpable to be, felt; that even the veriest worldling that is, cannot choose but acknowledge it: Yet we may perceive, the Prophet brings it in; but as a fag end of blessedness; as choosing rather to add a course piece; then that it should be said, he had made it too little.  
But doth not the Prophets adding of this piece; make the Prophet himself defective? Doth he not by showing the blessedness to be the more: show his own judgement to be the less? For if this were true; there should not be a godly man to be found, in the whole world. For, are not all men generally subject to crosses? some in body; some in goods: some by enemies; some by friends; some in all; but all in some? all this is true; and yet the Prophet nevertheless saith true: for crosses, are our sufferings, not our doings: the adversity of a godly man, in that he suffers; is no contradiction of prosperity, in that he doth: and yet even crosses and sufferings, and all; as St. Paul saith; shall be made useful and prosperous to the godly. For, though Martyrs, cannot well be said, to prosper in their suffering; because it is grievous; yet they are truly said to prosper, by their suffering; because it is glorious; though Lazarus did not prosper in his suffering, because it brought him, but to Dives gate; yet he truly prospered, by his suffering, because it brought him, into Abraham's bosom.  
But may not the Prophet preach this doctrine long enough, before he meet with an auditory, that will believe him? Godliness to be a means of prospering? a stranger Paradox was never held. It is a greater miracle, for men to draw prospering out of godliness, than for Moses to draw water out of rocks. Probitas laudatur & alget: godliness may have the world's good word; but he that useth it, shall die a beggar. Thus the wicked, thorough the Prophet's sides, stand goring and galling the goodness of God; and never remember, or never regard the saying of St. Peter, that godliness hath the promise, both of this life, and of the life to come. But most of all they insult upon the Prophet, as thinking they can take him tripping in his words; and can prove him manifestly in two tales: For, that which he saith here of the godly, he affirmeth the very same, in another place, of the wicked; Their ways always prosper: they are not in trouble like other men; they have more than their hearts can wish. And is it possible, the Prophet should ever be able, to answer this? Can these words of his, be ever possibly reconciled? Indeed, with a word: For it is but mistaking a word; (taking the present Tense, for the future) that makes all this difference, it is but breaking time, that makes this discord: keep time with the Prophet, and all will go well: for he saith not, of a godly man, all his ways do prosper; but they shall prosper; he meddles not, with the present Tense; nor with the prosperity of the present Tense; he leaves that for the wicked to make merry with: for it is a prosperity, not worth the envying: for, who would envy jonas his Gourd, that is gone in a night? The present Tense of this life, cannot make a prosperity, that is worth the having: It is the future Tense, must do it: for this is the lasting Tense; and though it show not all his wares at first, as the present Tense doth; you cannot see yet, what it will prove; yet give it time; let things come to a ripeness; and you shall find it true in the end; that Whatsoever a godly man doth; it shall prosper. And in this Tense, and in this sense it is, that the Prophet speaks of the prosperity of the godly; but if he come to speak of the wicked in this Tense; he than altars his Key; he speaks in another tune; Thou shalt look after his place, and it shall not be found.  
Or may we not, perhaps, reconcile the Prophet's words as well, if we only say, that in speaking of the prosperity of the wicked, loquitur ut vulgus; & as it is in appearance, because in the eye of the world, it seems to be so: but when he speaks of the prosperity of the godly; loquitur ut veritas; because it is in truth, and really so. The Prophet, we may perceive, makes this account; that nothing can be truly said to prosper; which hath not a prosperous ending; but if it have a prosperous end, it may truly then be said to prosper. And it is a very just account; for else we might say, that a cup of cold water, prospers in a fever; because it cools and easeth for the present; though it infinitely increase the burning afterward. And we could not say, that a sovereign medicine prospers in a sore; because it aches and pains us for a while; though afterward it work a perfect cure. And now bring the wicked, and the godly to the try all of this account; and you shall find it true, that the wicked never prosper; and that the godly prosper always. Did Ahab prosper in seeking Naboths' vineyard? he got indeed the vineyard; but the dogs licked up his blood. Did judas prossper, in betraying his Master? he got indeed the thirty pieces of silver; but his bowels would not tarry in his belly after he had done it. And so the most that can be said, of the prosperity of the wicked, is but this; that they have a prosperity indeed; but it is a tragical one; begins in jollity, and hath some mirth for a while; but ends at last, in blood and death. And such it seems the Prophet means, is the prosperity of the wicked; if he mean not rather, that a prosperity it seems, but is not: For, the wicked may have children, like Olive branches round about their Table; and in this may seem to prosper; but yet they do not; and job tells why; For their children are to the sword; and shall be buried in death. They may heap up treasure, and flow in wealth; and in this may seem to prosper: but yet they do not; and Solomon gives the reason; For they know not who shall gather it; themselves, they are sure, shall carry away nothing. They may rise in honours, and be set aloft; and in this may seem to prosper; but yet they do not; and David shows the cause; For they are set in slippery places; and their ending commonly falls out in falling: And this is not only to be observed in single persons; but even in whole Families: a generation or two may flourish and hold their heads high; and in this may seem to prosper; but yet they do not; for of this, is grown a Proverb; Non gaudet tertius baeres; The third generation pays for all. So it is true here, which Abner said to joab, There is bitterness in the end. But with the godly, it is clean otherwise: For many are the afflictions of the righteous, but the Lord delivers them out of all. So here is prosperity in the ending yet. They may sow in tears, but they shall reap in joy; prosperity in the end still. They may go forth weeping, and carrying precious seed with them; but they shall return rejoicing, and bring their sheaves with them: still prosperity in the end. Daniel may be cast into the Lion's den; but he shall come forth untouched; his danger shall be his glory. jonas may be swallowed up of a Whale; but he shall be cast up safe on shore; his destruction shall be his safety. job may have his children slain; his goods taken from him; and his body afflicted; but his children shall be restored, his goods doubled, and his life trebled. And to make short, the Prophet in another place, makes it a rule of infallibility: Mark the upright man; and behold the perfect man; for the end of that man, is peace. And so it is verified here, which is said by the Prophet; Sorrow may be over night, but joy commeth in the morning. And this again, is another advantage of the prosperity of the godly; that their sorrow comes but over night, when they may sleep it out, and pass it over; but their joy cometh in the morning; when they come fresh unto it; and have the whole day before them to enjoy it.  
And now, if we ask the Prophet, what reason he can give, of this prospering of the godly; Do not his words themselves answer for him; and carry in them, the very reason of it? For in saying, Whatsoever he doth; he seems to intend a godly man's service: and in saying, shall prosper: he seems to intimate God's wages: and if this be so: then is the prospering as sure as check: for as God is a Lord, that looks his servants should do their work; so he is a master, that never fails to pay his servants their wages. And then, if blessedness be God's wages; and godliness, the man's service; what is this, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the very thing the Prophet takes upon him to demonstrate; A godly man is blessed?  
And here now, we may stand and admire the great bounty of God: and consider, how good a service, it is to serve him: and what great wages he gives his servants; for the meanest of them all, may reckon upon this: that All he doth shall prosper: The wages is not stinted by the Master, but by the servant; that if he have not prosperity enough, he may think himself, that would be idle; and do no more, for All he doth shall prosper. But nothing, but what he doth; the Prophet promiseth no further: for if he do nothing, he must look for no prospering. But what? have good thoughts then; and good words; no promise of prospering? If they followed by doing; then are they Praeviae actiones: and as part of the doing, shall have their reward: Otherwise, they are but abortives, and come not to life, to give them capacity: for the life of words, and thoughts, is actuated by the acting. And yet even thus; the service is so small; the wages so great; that if it were told us by any, but by a Prophet; or told us of any, but of God; we might justly doubt it; but hearing it, from such a Reporter; and of such a Master; if we should doubt it now; it might justly be said unto us; what doubt ye of; O ye of little faith? Yet it must be observed here, though we call it, wages; that yet it is not, so much earned, as given; being more of favour, than of Merit; and cannot be exacted, though it may be expected: For, though the wages of sin be death; yet we cannot properly say, the wages of godliness is life: the Antithesis hath not place; because our godliness hath not weight; but eternal life, is the gift of God, through jesus Christ our Lord.  
And now, if we should ask the world, what it says to all this? whether it think not these blessings, to be far more worth, than all their guilded vanities? what do we think, would the world answer to such a question? We may be sure, the world would answer thus: it likes the blessing well, and thinks them all good; but one circumstance in them, it doth not like; that they are all in the future; none in the present: all birds in the bush, none in the hand: never a bird in the hand amongst them all: Blessed are they that mourn; for they (are not, but) shall be comforted. The tree is planted by the water's side; but bears no fruit yet; but will do. A godly man's actions (do not prosper; but they) shall prosper. This delay the world doth not like; it cannot away with these future Tenses; so much talking of what shall be; and nothing of what is: and therefore they have a question to ask too; the same which the Disciples asked Christ: But when shall these things be? For, if the blessedness be long a coming; it can then come but to this; that it may be said; A godly man shall be blessed, but is miserable; and miserable too, for God knows how long. Therefore give us the present, say they; and (as Christ also seems to teach us) let Hereafter shift for itself. This indeed, is the Hinge, the world still turns upon; and it is a hard matter, to take it off. But may we not answer these men; as Christ answered his Disciples; Non est vestrum; nôsse tempora: It is not for you to know the times and seasons, which God hath kept in his own hand? It may suffice you to know, that these things shall be; when they shall be; is more than the portion of your knowledge comes to. It is indeed an earthly question; and moved only by such, of whom it is said, Earth thou art, and to earth thou shalt return: For, when we move such questions, we return to earth: for if we stayed with God; we should know, that as the darkness and the light, is all alike to him; so to him, the Future and the Present is all one; that we may marvel, what Saint Peter meant to say; A thousand years, with God are as a day; as though there were a proportion between eternity and time: when Esay speaks it out plainly; All Nations are to God as nothing; and put in the balance, are less than nothing; and we may say as well; All time, is to him as nothing; and put in the balance with Eternity, is less than nothing. And therefore, when we meet with these words (Will be, and Shall be) in relation to God; we may take them rather, as words of order, than of time: as in order of Nature, the tree must first be planted, before it can bring forth fruit: a deed must be done, before it can be rewarded; and yet even this order also, is in God's disposing; either to divert it; or wholly to reverse it, at his own pleasure. As in the Garden of Eden; there was bearing of fruit, as soon as planting of trees; this was a diverting of order. But when God said; Esau have I hated; and loved jacob; before they had done either good or evil; here was a prospering before a doing; and we may say, a bearing of fruit, before a planting the tree; and this was an absolute reversing of order. The world therefore must take notice, that Will be, with God, is as much, as with men, it is: and when he saith, it Shall be; it is as good, as if it were already. We all know, there is to be dies retributionis; a day of account; and this day to be, God knows how soon; sooner, perhaps, than the world thinks; but certainly sooner, than the world would have it; and we are sure, that this Will be, and Shall be; shall not exceed that day: but how much it shall be sooner (as oftentimes much sooner; and always to the godly; in whose spirits, there is an influence of the future in the present; by the presence of that spirit, with whom the future is present) we must leave to God; in whoseonly hand it is, to dispose of all things, both for time and order.  
But lest the godly should be slighted, as men only of expectation; and wholly excluded from any part of blessedness in present; let it be remembered, what Gods promise to the godly, is; I will never leave thee, nor forsake thee; and if never leave us, than always with us; and so indeed, doth Christ expound it; And lo, I am with you always to the end of the world. And lest his presence should be thought, to serve for directing only, and not as well for comforting; hear him in this also: And I will send you another Comforter; but Christ could not send another comforter, if he were not himself a Comforter first. And may it not then be truly said of the godly; Nullum numen abest; there is not a person in the whole Deity, but is present with them: And can blessedness be absent, where the whole Deity is present? and yet more mediately, to show God's care over them; he gives his Angels charge over them, to keep them in all their ways; where the wicked in the mean time, as things forlorn, have neither part nor portion, in any of these promises. It was not to the wicked, that God said, I will never leave thee, nor forsake thee; it was not to the wicked that Christ said; And lo, I am with you always to the world's end; it was not to the wicked, that Christ promised, to send another comforter: It was not to the wicked, that God promised a guard of Angels; and may it not then be truly said of the wicked: Nullum numen adest; there is not a person in the whole Deity; there is not an Angel in the whole Choir of Heaven, that is present with them? And what is then the present possession, they so much stand upon; and so much boast of? Alas poor wretches! what is it, but as a dream; as Esay saith; They dream they are full; and when they awake, Behold, their soul is empty; What is it, but as a mist upon their souls, that makes them, as Saint john speaks, to think they are rich and fair, and strong; when yet they are poor, and naked, and miserable. For, what is their present possession, but possession of the present? and what is the present, but a transient thing; a thing next to nothing; no sooner begun, but ended; that before you can say, it is; it is not; the future hath taken its place, and put it from being. And say, we allow them, to take the whole extent of their present life, for the latitude of their present possession; yet what is all this latitude, but a breadth made up, of narrow minutes, which being impossible, they should be all, one like to another; makes it impossible, they should make a blessedness, that can be certain. Where the blessedness of the godly is more certain, than all the assurances of the world can make it. For what are the greatest assurances of all worldly things? Do we not count ourselves sure, if we have a good man's word? and here we have the Word of God: so sure a word, that heaven and earth shall fail; but his word shall never fail. And if his Word will not be taken; have we not then, a sufficient man's bond, the bond of the man Christ Jesus; and that in the highest kind of obligation, bound body for body? And if bond be thought too little; have we not then a good pawn beside? Arrham Spiritus Sancti; a pawn and pledge, of the holy Spirit? and lest there should be defect, for want of witnesses; have we not a whole army of Martyrs; and Confessors innumerable? that unless the Apostles and Martyrs, should all prove false witnesses; unless the pawn of the Spirit, should prove a counterfeit; unless the Obligee Christ Jesus, should prove none solvent; unless God himself, should prove no man of his word: (all which are far greater impossibilities, than that the sky should fall) it is impossible, that the hope of the godly should be frustrate: or, that these blessings should not be accomplished to them, in the fullest measure. And now, let the world itself judge; if the Prophet had not all the reason of the world, to make it his challenge against the world; that A godly man is blessed.  
But now that the world may seem to be satisfied, for the security; Now comes in the flesh, with her objection: these blessings indeed, are sensible to the soul, but insensible to the body; and seeing a man is a compound thing, consisting of a body and a soul; how can these blessings, which reach but only to the soul, make more to be said, than this? A godly man, is blessed in soul, but is miserable in body? and why then, should the Prophet shuffle them together; and as if the body were no body, say Blessed is the man? But is it not, that Animus cuiusque is est quisque? and when the Progeny of jacob went down into Egypt; is it not said, that so many souls went down, without making reckoning of their bodies? and did not Christ say, to the Thief on the Cross; This day, thou shalt be with me in Paradise; which yet was meant, but only of his soul? And why then, should not the Prophet, though but in respect of these blessings, say Blessed is the man? The body indeed in this life, is subject to corruption; and as long as it is so, it is not in itself; nor can be, of itself, capable of blessedness: all the blessedness it hath, or can have; it must have from the participation, it hath with the soul; and from the influence, it receiveth from the soul: which influence is so strong; which participation, so powerful; that it even confounds the distinction, of body and soul; and makes them considered but as one entire thing; that even heathen capacities could apprehend, how the body being In equuleo; upon the rack; might yet by the strength of this participation, be made able to say, quam suave est hoc? and therefore, the Prophet can never be justly blamed, for saying; (as in this, and many other respects, he may and must say,) A godly man is blessed.  
Though this Psalm be most properly understood, of a godly man; yet there are some, will needs have it, primarily to be meant of the man Christ jesus; and there may be reasons found, to make probable their opinion. For, it is most true indeed of Christ, that he prospered in all he did. He prospered, in his mother's womb: for at the salutation of the Virgin Mary; the babe sprang in the womb of Elizabeth: He prospered at his birth; for he was presently adored, of the wise men of the East: he prospered in his infancy; for he grew in favour, with God and men: he prospered in his baptism: for There came a voice from heaven; This is my well beloved son, in whom I am well pleased. He prospered in his temptations, in the wilderness; for he triumphed over satan; and the Angels ministered unto him. He prospered in his death; for he was manifested by miracles, to be the Son of God. He prospered in the grave; for God suffered not his holy One, to see corruption. He prospered in his rising; for He ascended into heaven. He prospered in ascending: for; He sitteth at the right hand of God, in the glory of his Father. And thus also shall a godly man, as engrafted into Christ; be carried with him, through the like passages: he shall prosper in temptations: for God will give the issue, with the temptation. He shall prosper in hunger; For he shall be fed with bread from heaven. He shall prosper in mourning; for he shall receive comfort. He shall prosper in sickness: for God himself will make his bed, and lay him at ease. He shall prosper in death; for he shall rest from his labours, and his works shall follow him. He shall prosper in the grave: for he shall sleep in quiet; till God awake him, and give him light. He shall prosper in his Resurrection; For he shall meet Christ in the air; and be carried with him, into his Kingdom of Glory.  
And now it may be time, both for the Prophet and us, to rest a while; and take breath: for of us, it may be said; that we have now passed over the Mount Gerizzim; and are come to the foot of the Mount Ebal; for we are entering upon his second proposition; which is his Onus or burden for the wicked; and of the Prophet it may be said; that he hath now finished, his second prize; and hath put a godly man in quiet possession of his blessedness; and is now entering the Lists again, to make good his second challenge; The wicked are not so.  
Where first, we may observe, that the Prophet observes here, a different course, in handling of this proposition; from that he held in handling the former: For there, he only described a godly man; but named him not: here, he only names the wicked, but describes them not: and indeed, it needed not; For Rectum est index sui & obliqui; by telling what a godly man is; he tells, by virtue of the Law of contraries, what the wicked are; for if that be affirmed of a wicked man, which was denied of a godly; and that denied, which was affirmed; the description is made ready to your hand: and you have him deciphered in his fullness. And yet we may take notice of a further reason; for godliness is subject to many falsifications; it may suffer much allay, by mixture of base metals; and then, there is need of a touchstone, to try whether it be right, or no: many colours may be laid upon wickedness, to make it seem godliness; as satan can transform himself, into an Angel of light; and then there is need of marks, to know whether it be a good Angel; whether it be true godliness or no: but in the case of wickedness, it is not so; there is no need of any such marks; for there cannot a worse vizard be put upon wickedness, than its own face; there is no base metal to be mingled with it, and though a wicked man will be counterfeiting, to be godly; yet it was never known, that a godly man would counterfeit, to be wicked: and therefore the Prophet, who is no waster of words in vain; would not give marks, where there needed none; but left wickedness to be known, by its own ill face; which is seen plain enough, by the Law of contraries.  
And now, what means the Prophet by saying; The wicked are not so? means he not, they are like a Tree? and what care the wicked, whether they be like a Tree, or no: as long, as they may be like to something else, as well to be liked as a Tree? as to be like a Flower; or to be like the Grass; or like a stone: for they may be so, though they be not so; they may be like these; though they be not like that; and any of these, will serve their turn, and please them as well, as to be like a Tree. This indeed might be their hope, if the Prophet should stay here; but he quickly takes them off, from this hope: for he finds he cannot make use of the Law of contraries here, as he did before; though the Negation of godliness, might well enough express the nature of wickedness; yet the Negation of blessedness of the godly, is no sufficient expressing of the misery of the wicked: but as their misery is a positive thing; so it must have a positive expressing; It is not enough to say, They are not like a Tree; but he must tell what they are like: and he cannot say, They are like a flower, for a flower, when time serves, is the prime beauty of the earth; where wickedness is never but deformity: Nor he cannot say, they are like to grass, for the grass is thought a fit similitude, as well for the godly, as the wicked; as it is said, All flesh is grass: Nor he cannot say, They are like a stone: for a stone, is serviceable for many excellent uses, and especially for building up; where wickedness can serve for nothing, but destroying and pulling down; and to what then, can he say, they are like? To speak it at once, (as joab struck Amasa) and not to speak again; he may justly say, They are like to chaff; for chaff, as fully expresseth the misery of the wicked; as a tree expressed the blessedness of the godly; for though the likening them, to so light a thing as chaff, may seem to import but a light misery; yet being well weighed, it will appear, that though he say not, in plain terms, A wicked man is miserable; yet by saying, he is like to chaff, he intimateth more misery, than the word miserable is capable off.  
But may we not make a stand here, and question the Prophet, about his similitude? for look upon the wicked; do they look like chaff? One would think them rather, in all appearance, to be clean wheat; and the best wheat too; for they only are flourishing; they only carry the price in all markets. But the Prophet speaks not, how they look; but what they are; he saith not, they look like chaff; but They are like chaff; and before he hath done, for all their appearance, he will make it appear, they are like chaff; and chaff they are like to have for their similitude. Well, be it so; Let the Prophet have his will; and let them be like chaff; what hurt take they by this? For doth not the chaff grow up; and is it not brought up with the wheat? and when Harvest comes; are they not both reaped together; and both together, laid up into the Barn? and what more misery in all this, to the chaff, then to the wheat itself? all this is true; the Prophet sees it well enough; and therefore stays not here neither; he ends not with saying, They are like to chaff; but they are like to chaff, which the mind scatters. For this is that which perfects the similitude; and now let any man except against it, if he can. For, there was a time indeed, when the chaff was united to the wheat; and made one body with it; and enjoyed then some privileges, for the wheats sake, which were proper to the wheat, and nothing at all belonging to the chaff; and all this while, it could not justly be said, the wicked are like to chaff; but when it is divided from the wheat; and is no longer countenanced by it; when it is not borne out by the greatness of the wheat, against the power of the wind; but is wholly cast off, and left alone to itself; than it becomes subject, to the scattering of the wind: and then, and not till then, is it made sit, to be a similitude for the wicked: for then, it shows itself what it is; the most contemptible, and abject thing; the most unquiet, and restless thing, that is in the world; so contemptible and abject; that if it fly in the air, all men shut their eyes against it: and if it lie on the ground; all men tread their feet upon it: so unquiet, and restless; that even Cain, the man that had the first taste of this similitude, makes this complaint upon it; I am now a vagabond in the earth: for what is his being a vagabond, but his being like chaff? For who knows not, that a vagabond is properly one, that roams about from place to place, but is never in his proper place? and how great a misery it is, to be Extra locum proprium; out of the natural place; may appear, by the striving and struggling of all natural bodies, to attain it; but if any such thing be, that hath no locum proprium, as it were, no home at all to go to; the unquietness of that thing must needs be infinite; seeing it hath not so much as capacity of quietness: and such a thing is chaff; for, the air is not the natural place; it is too heavy for that; nor the earth is not its natural place; it is too light for that; and so as having no home at all to go to; it must of necessity remain a perpetual vagabond still. And such was the state of Cain; and such is the state of all the wicked: that the Prophet could never have met, with such another similitude, to express the misery of the wicked: as to say, They are like to chaff, which the wind scatters.  
But here by the way, we may let the wicked know, they have a thanks to give, they little think of; that they may thank the godly, for all the good days, they live upon the earth: seeing it is for their sakes, and not for their own, that they enjoy them. For as the chaff, whiles it is united, and keeps close to the wheat; enjoys some privileges for the wheats sake; and is laid up carefully in the Barn; but as soon as it is divided, and parted from the Wheat: It is cast out, and scattered by the wind: so the wicked, whilst the godly are in company, and live amongst them; partake for their sake, of some blessings promised to the godly; but if the godly forsake them, or be taken from them; then either a deluge of water, comes suddenly upon them; as it did upon the old world, when Noah left it, and went into the Ark; or a deluge of fire; as it did upon Sodom, when Lot left it, and went out of the City. And even one good man, is oftentimes enough to moralize the Fable of Atlas; and to stay the wrath of Heaven, from falling down upon the world. For, though Abraham in good manners, would not press God under the number often; yet the Angel told Lot plainly, he could do nothing against Sodom, till he were out of it, and far enough from it.  
But though we cannot say, that a tree and chaff are such contraries, as godliness and wickedness are, where denying the one, infers affirming the other; and affirming the one, denying the other, yet if they be laid together, and well examined, there will be found so infinite odds between them; that they may well pass for contraries, which come so near to being so. For, take but a leaf, which seems, as it were, but the chaff of a tree; at least, the meanest part of it; and see, how infinitely it exceeds this chaff, in any thing that is of value: as in entity; in use; in goodness. For every thing hath so much entity in it, as it hath influence from the Primum ens; and as it is degrees removed from not being; but such degrees we may conceive in a leaf, infinite; in chaff or dust, none at all: For, it is the very bottom and dregs of all being; and if you would conceive less than dust or chaff; you must conceive just nothing; and in this it resembles sin; at least, comes nearest of any thing, to resemble it. For sin hath no influence at all, from the Primum ens; it is no creature of Gods making; but when the Devil would be counterfeiting God; and take upon him, to be a maker; he brought forth sin; other creatures he could make none: and therefore, so much as a man sins; so much he recedes from the Primum ens; so much he approacheth to annihilate himself; so much he is made a creature of the Devil; and so much he becomes chaff. In matter of use, the odds between a leaf and chaff, is yet more evident: For, a leaf, besides the service it doth the tree, is serviceable also, for food, for medicine, for clothing. A leaf was the first clothing of our first parents; and (as much as we scorn it now) it is our finest clothing still; for what are all our silks, but Mulberry-leaves; at least, by propagation? whereas of chaff or dust, there never was any use made, since the world was made, but only, that by the curse of God; it was ordained to be the Devil's food. And in this also, it resembles sin; for ever since, God said to man, for his sin; Dust thou art, and to dust thou shalt return; the Devil hath taken, as common dust, for his common food: so wicked men, as the finest dust, for his escaedelicatae, his daintiest food; as Esay calls them. And this, perhaps, in contracts with Witches; makes the Devil so eager to be sucking their blood; setting his mark upon them, as dainty morsels reserved for his own tooth. Lastly, for goodness, do we not see, in the leaf, a kind of gratefulness, and good nature; that when it can do the tree no more service by hanging upon it; it then falls off, and lies as near to the root as it can; warming and fattening all the ground about it; as it were, to pay the tree, for the juice and nourishment it had received from it: where the chaff is so ungrateful a thing; and of sovile a nature, that wheresoever it lights; it makes the very ground barren that receives it; even the ground itself, that bore it. And in this also, it resembles sin; which, though it be hurtful, even to strangers; as appears by the deluge, which brought ruin upon all creatures, for the only sin of man; yet it is most hurtful to them that commit it, as it were, to its own parents; and this ungratefulness, is so general a symptom to all vice; that it seems to have as large a latitude as vice itself: Nam cum ingratum dicis; omnia vitia dicis.  
Thus the wicked have for their similitude, the chaff; and the chaff hath for its persecutor the wind; and as the wind or air, tyrannizeth over the chaff: so the prince, that ruleth in the air, tyrannizeth over the wicked. This tyrannical wind, hath not power over any thing so much, as over this chaff; for it tumbles & tosses it from post to pillar; and we may even say, it gives the chaff, as it were, a Strapado: for it whirleth it on high; and then lets it fall at leisure, to give it the longer pain. It hath no such power over our Tree; when it comes to a tree; it doth it more good than hurt; more pleasure than annoyance: for, when the wind blows; we may justly say, The trees are then at their exercise; for having no local motion in themselves, they are agitated and stirred by the wind, which stirs up their vital vigour, as exercise stirs up natural heat in the bodies of men. But the wind hath no such meaning towards the chaff; it comes not to exercise it, but to vex it; it makes it not a traveller; but a vagabond: for if it but happen to light any where; the least air that moves, removes it again: the Eastwind drives it forward; the West-wind turns it backward; the Northwind crosseth them both; that the poor chaff, hath no standing, but to stand amazed; it is held up, but by contrary motions; it is of all hands, under the hand of violence; it hath no natural rest, but as it is natural to it, never to rest; it must be somewhere, yet it can be no where; it hath a place, but no mansion; a being, but no abiding; no refreshing, but while the wind is weary: no resting, but till the air be up and ready; that as long as the air is an Element; and hath to do in the world; there is no hope for the miserable chaff to be ever at quiet. And such is the condition of the wicked; a gale of prosperity, hoisteth them up; that they neither know themselves, nor where they are; a blast of adversity blows them down; and makes them tear the heavens with murmuring; and themselves with impatience. No state, no time, no place contents them: that it may be truly said, There is no ungodly man, that is not a kind of a fool; their being like chaff, makes them lightheaded: they are only witty, to show they have no wit; only ingenious, to do themselves hurt; their brains that should rest in their heads, are always a working to find out heads of unrest; adversity doth not please them; because they are in a storm; prosperity doth not please them, because they are becalmed: A mean degree doth not please them, because it leaves them in the dark: Honour doth not please them, because it sets them in too much light: Labour doth not please them, because it breaks their rest: Ease doth not please them, because it gathers rust: Life doth not please them, because it is always going away: Death doth not please them, because it never suffers them to come again. That let come what will come, the wicked make sure work, to be never contented. Where the godly are as a cube; toss them and tumble them, how ye will; yet they have a bottom still to light upon: and we may truly say, There is no godly man, that is not truly wise, their wits are always employed to find out reasons of contentment: Poverty pleaseth them, because they have nothing to lose: Riches please them, because they have something to give: Adversity pleaseth them, because they may show patience: Prosperity pleaseth them, because they may show charity: A mean estate pleaseth them, because they may be quiet: Honour pleaseth them, because they may be humble: Labour pleaseth them, because it is a good exercise: Ease pleaseth them, because it is a good recreation: Life pleaseth them, because they have something to do: Death pleaseth them, because they rest from their labours. That let come, what can come; the godly make sure work, to be ever contented: Let Fortune appear in what shape she will; yet a godly man, is Faber fortunae suae: he can work her, and frame her, to his own liking; that the Prophet may well justify his similitudes: The godly are like a tree, which stands fixed and immovable; The wicked are like to chaff, which is scattered about.  
It is a miserable thing to be in slavery; much more to be in slavery to a tyrant; but to a malicious tyrant, a misery most intolerable. If the Prophet had only said; The wicked are like to chaff, which is scattered about; though this had been a slavery; yet there had been hope they might have lighted on a gentle Master: but when he saith, They are like the chaff which the wind scatters; this makes them in a desperate case; they are now in slavery to a malicious tyrant; and no possibility of any good for ever. We may observe, there are diverse kinds of scatter: it is said of a liberal man; that he scatters abroad, when he gives to the poor; and it is said of a husbandman; that he scatters abroad, when he sows his seed: and these are good scatter; for they are ways to gathering; though they be scatter, for a time, yet they be gatherings in the end; and such scattering is a blessed thing; but the scattering of the chaff by the wind; is not a way to gathering; you may as soon gather the wind in your fist; as gather the chaff, when the wind hath once scattered it; it is a scattering first and last: and such scattering is a miserable thing. And we may know the condition of the scattering, by the conditions of the scatterer: For Alms are scattered, by a merciful hand; and seed is scattered by a provident hand: but this chaff is scattered by a malicious hand: the hand of Satan; that will never leave scattering them, till he have scattered them for his own gathering; which is the final; yet the endless scattering. And therefore it seems well observed in Scripture; that when the godly die, it is said; They are gathered to their Fathers; but when the wicked die, there is no gathering to their fathers spoken of; but their scattering must be understood, to be first & last; a scattering, both here, and in another World.  
And now, if you cannot choose but think it, a miserable thing, to be this chaff; you can as little choose but think it, a miserable thing, to be a wicked man: For whatsoever is seen or said of this chaff; is true, and more true of a wicked man. The chaff is light, and makes no weight in the balance; but the wicked are lighter than vanity itself; they are not worth putting in the balance. The chaff is not moved, but when the wind blows; but the wicked are moved when there is no wind at all; they are afraid where no fear is. The chaff hath the wind without it, that disquiets it; but a wicked man hath the wind within him: (his own passions) that disquiet him. The chaff is an absolute abject; and can never rise in value, but the wicked are more absolute Reprobates; and shall never rise in judgement. The chaff is not suffered in the heap of the Wheat; but the Wheat shall be less suffered, in the congregation of the Righteous. The chaff is persecuted but by the wind of the air; but the wicked are persecuted by the Prince that ruleth in the air: The chaff is trodden under foot, but by men and beasts; but the wicked shall be trampled upon by the Devil and his angels.  
If that which is spoken of the godly man, may be applied to the man Christ Jesus; then certainly, that which is spoken of the ungodly, may be applied to the wicked jews: For no chaff was ever more trodden under foot; no chaff more scattered upon the face of the earth: that it seems verified of them, which David speaks in another place; Let them be as chaff: and let the Angel of the Lord persecute them.  
The Prophet hath now said fully as much, as need to be said, in proof of his two positions; A godly man is blessed; A wicked man is miserable: and why then will he use any more words? Is it, that as a good Mathematician, he will not only make a demonstration; but add a corollary? Or is it, that considering it is the office of a Prophet, chiefly to tell of things to come; he insists not upon the present misery of the wicked: but as more properly belonging to his office, he discovers the misery, they shall have hereafter; and indeed, who but a Prophet, could have made this discovery? Or is it, that the present misery of the wicked, as a thing, more obvious, and apparent; he leaves to be gathered, from the similitude itself; but their future misery, as a thing less known, and more concealed; he will not leave, to the venture of others construction; but for more surety, will bring it in, himself: and therefore, as the similitude consisted of two parts; They are like to chaff; and to chaff, which the wind scatters; so he brings in, an inference, consisting of two parts, to answer them; They are like to chaff: Therefore they shall not rise in the judgement; and to chaff. which the wind scatters: Therefore they shall not be of the Congregation of the Righteous.  
But is not this a strange inference? Tho ungodly, are like unto chaff; therefore they shall not rise in the judgement; for being as chaff, they should rise the rather. For what is apt to rise, than that which is light? and what is lighter than the chaff? And yet the inference, not so strange; as the consequence, dangerous: for if the ungodly, shall not rise in the judgement: what shall then become, of two Articles of our faith; the general Resurrection; and the general judgement? how will the Prophet avoid, the imputation of a Sadduce? how will he hold fellowship with St. Paul, who makes a solemn protestation, that He believes the resurrection shall be, both of just and unjust? Yet let not this trouble us: for both the inference, will be plainly enough justified; and the dangerous consequence, easily avoided. For take the inference, as it is intended; and what can be plainer? the ungodly, are like to chaff; therefore they shall not rise in the judgement: for, the judgement is as a Balance; but to rise in the judgement, is not to rise in the balance; which is a work of lightness, and makes rejected: but it is a pressing down the balance; which is a rising in value; and makes accepted. And as the inference, is thus justified: so the dangerous consequence, not only is easily avoided, but the directly contrary consequence, necessarily inferred: The ungodly shall not rise in the judgement; therefore there shall be a general Resurrection. For the judgement indeed, is as a balance, to try the weight of things; but how can the weight of any thing be tried, if it be not put into the balance, and how can it be put into the balance, if it come not where the balance is? when therefore the Prophet affirmeth, that the ungodly shall not rise in the judgement; is it not a necessary consequence, that they shall rise to the judgement? For how can it be tried, whether they shall rise in the judgement, or no; if they come not to the judgement, where they are to be tried? The general Resurrection, shall be before the judgement; and therefore this rising in judgement; is a rising after the Resurrection; and so, the not rising here, no hindrance to the rising there; but rather ensorcing that general, that there may be this particular.  
But what say we then, to that saying of Christ; He that believeth not, is judged already; for being judged already, he needs not come any more to judgement? seeing none shall be judged for one cause, twice. We say, this is no consequence neither: For, what greater unbelievers, than those in the Gospel, who cast out devils in Christ's Name; yet did not so much as profess Christ's Name? and yet even those shall come to judgement: for Christ tells, what answer shall be made them, when they come there. How then is it true that they be judged already? Not by the sentence of the judge, but by the prejudice, of their cause: and this is no hindrance, for their coming to judgement. If the Prophet had said; The ungodly shall not rise, to the judgement; the Sadduces indeed might have taken hold of this; and justly claimed him to be of their side: but when he only saith, they shall not rise in the judgement; this is no more, than St. Paul would have said himself, if he had been in the Prophet's place: for who ever thought, the ungodly should rise, in the judgement; who are sure to fall in the judgement? seeing their judge meant shall be to condemnation; and not to deliverance. To rise to the judgement, is to be brought to public trial: and this is the general Resurrection, that we believe; but to rise in the judgement; is upon trial, to come off with credit; and by the sentence of the judge, not only to be justified, but advanced: and who ever believed; this rising to belong to the wicked? It is therefore well observed by One; that St. Paul calls the resurrection of the Just, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: to show, that every one shall have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: to be raised up; but none but the Just, shall have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: to be raised up, and be exalted.  
And indeed, in this kind of rising; how can any of the ungodly rise; who have so many standing ready to pull them down? Cain cannot rise here; and with him, no murderer, nor malicious person; for if he but offer, to come in place; the wounds of Abel, fall a bleeding afresh; and cry out for vengeance. Saul cannot rise here; and with him, none that trust in the world; and distrust in God: for though the witch of Endor, could raise up Samuel to Saul; yet she cannot here raise up Saul to Samuel. Dives cannot rise here; and with him no glutton, nor covetous person; for the blisters of Lazarus are rising upon them; and keep them from rising. Simon Magus cannot rise here; and with him, none guilty of simony or bribery: for Simon Peter, hath stopped all their rising with this, Thou and thy money perish together. The like may be said, of all other ungodly ones, as many as the chaff, can challenge to be like it; that it is no hard matter, to prove the Prophets saying, true: it is impossible it should be false; The ungodly shall not rise in the judgement.  
But may we not draw the similitude; and will not the similitude draw the wicked into a further degree, of not rising in judgement; than this, now spoken of? For, cast both wheat and chaff into the ground; and after a few days, you shall see the wheat rise flourishing up; and rise up daily more and more; till it come to a fit ripeness, to be brought into the Barn: but you shall never see more of the chaff, then to lie dead in the place; sweltering and mouldering in its own corruption. And this is even intimated, in the similitudes themselves: For in the similitude of the godly; the Prophet first expresseth passion; and then, action: First, the Tree is planted; and then, it brings forth fruit: but in the similitude of the wicked, he expresseth nothing but passion; They are like to chaff, which the wind scatters: and seeing, the wicked are like to chaff, in which there is nothing, but passiveness; how should they rise in the judgement, which is a work of activeness? But will not this bring us again, into a relapse, of denying the general Resurrection? Not at all. For though the chaff cannot rise, by any principle of motion, it hath in itself, as the Tree doth; yet it may be raised up, by the working of the wind: so though the wicked cannot rise, by any seed of life, remaining in themselves, as the godly shall; yet they may be raised up, by the help of some outward operation. The godly, have Semen spiritus, sown in their hearts by faith; They are Members of Christ's body; They have this promise made them by Christ; that he will raise them up at the last day: and therefore their rising shall be a rising to judgement; and a rising in judgement; but the wicked have no such semen in them; They are no partakers of Christ's body; They have no such promise, made them by Christ; and therefore their rising shall be to judgement; but not in judgement; Their rising shall be by a violent dragging by some other; it shall not be a voluntary motion of their own; it shall be by infirmity of passiveness: it shall not be, by any strength of activeness; it shall be by the power of Christ's Resurrection; It shall not be by participation of Christ's Ascension. And so, the Prophets denying, the rising of the ungodly in judgement; is no Negation, of their rising to judgement, and therefore neither joins hands with the Sadduces; nor shakes hands with our belief; nor yet opposeth St. Paul's protestation.  
And as there shall be a general judgement; in which the ungodly shall not rise; so after the judgement; there shall be a particular congregation of the righteous, in which sinners shall not stand. And indeed, what society can there be, between a tree, and chaff? or who can think it fit, that trees and chaff, should be made companions? and as there is no reason, that the ungodly, having made others, by their counsel, to fall here; should rise themselves, in judgement hereafter; so there is no reason, seeing the righteous could not be suffered to stand here in the way of sinners; that sinners, should be suffered to stand hereafter, in the congregation of the Righteous. And here now a multitude of reasons, seem assembled, as it were to make it good; that sinners neither can, nor aught to stand in this assembly. It is a congregation; which none can make but the righteous: for sinners are all rebels; and would make it a rout. It is a Court, where all must be neat and clean; and so are none but the righteous; for sinners are all lepers; and would make it a spittle. It is an assembly of such only as are chosen, and come when they are called; and such are only the righteous: for sinners, are all intruders; and scorn to come, at any one's call. It is a company that makes a communion; and that can none do but Saints; for sinners seek every one their own; and are all for themselves. They must be some, hands; some, fear; some, head; yet all members of one body: and so are only the righteous; for sinners are dismembered members; they would be all, head; yet cannot all, make a body. They must be all God's friends; at least, such as he knows; and such, are only the righteous; for sinners are all mere strangers, and aliens from God.  
Indeed before the judgement, the wheat and the chaff, made both but one heap: but after the judgement, the wheat is received into the barn, and the chaff is cast upon the dunghill, and scattered about. Before the judgement, the ungodly and the righteous, made both but one assembly; but after the judgement, the righteous make a City by themselves, which is the new jerusalem; into which, no sinners shall be suffered to enter; The righteous shall be taken, with the Bridegroom, into glory: and the ungodly with shame, shall be shut out of doors. For the judge hath a Fan in his hand, to winnow the chaff from the wheat; and to separate the ungodly from the righteous: and this is his fanning; when to the comfort of all comforts, he shall say to the godly, Venite benedicti patris; Come ye blessed of my Father; and to the terror of all terrors, shall say to the wicked; Ite maledicti in ignem aeternum. Go ye cursed, into everlasting fire. And when Christ the judge hath once said the word, there can be no tarrying; they shall presently be parted, they must presently part; and so be parted, and so part; as never to stand together, never to come together any more for ever.  
But seeing the future misery of the wicked, shall consist in two main points; in poena Damni, & poena sensus: in pain of loss, and pain of sense: why would the Prophet speak here, of only their poena damni, as their not rising in judgement; and their not standing in the Congregation of the Righteous; but speak nothing at all, of their poena sensus? when yet to speak of their pain of sense; would make us more sensible of their pain; and more readily assent to the Prophet's assertion, that wicked men are miserable? Is it, that he would not go further, than the line of his similitude would lead him? and he saw, that his similitude would not reach to Poena sensus? For, how can chaff, which is a thing without life or sense, be able to express a misery, in which there is life only, that there might be sense; and sense only, that there might be pain? Or, is it, that indeed it needed not; seeing the pain of loss, is misery enough to make a hell of itself; and able to bring upon the wicked, as much as Christ affirmed; even weeping and wailing, and gnashing of teeth. For, if ever misery deserved weeping of eyes; if ever loss deserved gnashing of teeth; this is the misery, that they shall not rise in the judgement; by which, they shall never come to see the blessed face of God; and this is the loss; that they shall not be of the Congregation of the Righteous; by which they shall for ever be excluded from all society with Saints and Angels. Ahasuerus asked Haman, What should be done to the man, whom the King would honour? and Haman supposing himself should be the man; made answer, Thus and thus shall be done unto him; but when the King appointed Mordecai to be the man; and himself the man to see it executed; Oh, what torment, what anguish and vexation, did then surprise the soul of Haman; to be himself thus basely employed; and the man he most scorned, so highly exalted? Such, and infinitely greater, shall be the torment and anguish of mind to the wicked, when rising to the judgement, they shall not rise, in the judgement; but they which sat before in the chair of scorners; shall now be scorned themselves; and to disgrace them the more, God himself shall turn scorner; as it is said, God shall laugh them to scorn; and have them in derision.  
And now let the great men of the world, please themselves; and think it a happiness, that they can rise in honours; can rise in riches and estimation in the world; yet alas, what is all this, if they fail of rising in the judgement to come? Let them please themselves; and think it a happiness; that they are honoured in all companies where they comel; and have the solace of all the good fellowship the world can afford; yet alas, what is all this; if they fail to be admitted into the Congregation of the Righteous?  
This rising in judgement, is that high glory, whereof Christ showed a pattern, to St. Peter and john, in his transfiguration; so high, that they were fain to be carried up into a mountain to see it; so glorious, that it put them into ecstasies to behold it; and yet but the lower Region of this rising neither: but when Saint Paul was taken up into the third heaven; where he might see much more than Peter and john could see upon the mountain; he than saw so much glory as made him afflicted to express it; and could not express it, but by afflictions; the afflictions of this life, are not worthy of the glory that shall be revealed, not all the afflictions of the Prophets; of whom it is said, They were stoned; they were sawn asunder; were slain with the sword; not all the afflictions of the Martyrs, of whom some were broiled upon Gridirons; some roasted upon Spits; some broken in pieces upon Racks and wheels; put all together; and confined upon one man, yet can never make him worthy of the glory that is to come. And how then, O my soul, canst thou avoid the ecstasy of Peter and john, but to think of this? how canst thou give David cause to say: Why art thou cast down, O my soul; and why art thou so disquieted within me? for this rising there, will make ample amends, for all the fall that can be here; for though it be a great fall, to be laid low in the earth; where the worms shall eat this flesh of thine; yet it will be a greater rising, to be raised up into the mount, where thy body shall be made like to Christ's glorious Body; and though thou mayst say of thyself now, as Saint Paul said: O wretch that I am, who shall deliver me from this body of death? yet when the time of this rising comes; it shall be said of thee; even of thee, O my body; as was said of Mordecai; Thus shall be done to the man whom God will honour.  
This Congregation of the Righteous; is that new Jerusalem, of which it is said; Great and glorious things are spoken of thee, thou City of God. Great and glorious indeed; for if we conceive in our minds, the happiness of a City, where there are millions of millions of Citizens; yet all, as loving mutually together, as David and jonathan; where there is Holiness, immaculate; Peace, inviolate; Joy, ineffable; Pleasure, inexpressible: No time, but Eternity; no Place, but immensity: no noise, but of Music with songs of Allelujah: no sickness, but of love with the Spouse in the Canticles: no motions, but of mildness, where the Lamb is the leader: no words, but of wonder, where the Angels are silent; where God is All in All; and all and every one in God; this Congregation, is that City: but because no tongue can so well express it, as his, whose eyes did clearly behold it; hear St. john in his own words; God shall wipe away all tears from all eyes; there shall be no more death; neither sorrow, nor crying; neither shall there be any more pain; there shall be no need of the Sun, nor of the Moon; for the glory of God shall lighten it; and the Lamb shall be the light thereof. Now therefore, O my soul, Why art thou cast down; and why art thou so disquieted within me? What though thou fly as a bird, to the mountains? what though thou dwell a while in the Tents of Mesek? this Congregation will make amends for all; not only for john Baptists desolateness in the wilderness; but even for jobs despisedness on the dunghill. We may well be contented to serve a Prenticeship here; so we may come to be free of this City hereafter: here we sweep Kennels, there shall wear Crowns: here we are militant, there shall be triumphant: For Christ the crucified is our Captain; and God our glory. And now we may see, there was no need at all, why the Prophet should aggravate the hell of the damned, by adding their sense of pain; seeing no bottom of hell can be so deep as this, to be barred for ever, from this rising in judgement; and to be excluded for ever, from this Congregation of the Righteous. And so all this goes on upon the score still; to make up the full measures of the blessedness of the godly; and of the misery of the wicked; that no Art can show Principles so irrefragable; Positions so infallible, as these of the Prophet; A godly man is blessed; A wicked man is miserable.  
But how happens this sudden alteration in the Prophet? he was so reserved at first, and made so dainty but only to name a Righteous man; that he would not do it, though it were to bring him to inherit blessedness; and now on a sudden, he brings them in by troops; a whole Congregation of the Righteous at once? Is it not, that he durst not presume to use the name of Righteous; till it were first determined of in the judgement? and till they had their station assigned them amongst the Saints? not only because it cannot till then be known whether any such Title be due or no; (for who knew judas for any other than an holy Apostle; till Christ discovered him to be a Traitor? Or who knew the seven thousand that bowed not their knees to Baal; to be no Idolaters; till God, by his own mouth made them known to Elias?) but because indeed, the name of Righteous, can by no right be given to any, till they be tried, and have their approbation in the judgement: to make us know, that righteousness stands not so much in merit, as in acceptance; and though many may be so qualified, by delighting in the Law of God, as to inherit blessedness; yet till by the judge, they be pronounced Righteous; they cannot rightly claim the Title: and therefore David, who is no Herald to decide men's Titles; would not use a style, that might not be due; and as little would detract from it, being once adjudged.  
All the Prophet hath hitherto said; seems to be but bare affirmations; only words that we must take upon his word; but now comes in a word of authority; this rational particle, (for, or because) a little word, but of great command; which in all this Psalm, hath not been seen till now, and now, that it is come; we cannot well tell, why it is come: we know it brings a reason with it; but cannot easily find, where this reason should lie. For, if we take the reason, as it seems to lie; the ungodly shall not rise in the judgement; because God knoweth the way of the Righteous; is it not as unreasonable a reason, as if one should say; a Malefactor shall be punished, because the judge knoweth another to be an honest man? and who would ever look for such a blind reason from a Prophet? But is it not, that the Prophet hath a good opinion of our understanding; and therefore trusts us to supply that, which by the Law of contraries, may plainly, or rather must necessarily be inferred? for having said; therefore the ungodly shall not rise in the judgement; nor be of the Congregation of the Righteous; he leaves us to supply; therefore the godly shall rise in the judgement, and make a Congregation by themselves; and then the reason stands ready, to tell wherefore; For the Lord knoweth the way of the Righteous.  
But if this be a reason, to make the godly rise in the judgement; because God knoweth their way; why is it not then, as well a reason, to make the ungodly to rise in the judgement, seeing we are sure, that God knows their way as well? and if Gods knowing the way of the righteous, be a sufficient cause to exclude the wicked; why is not his knowing the way of the wicked, as sufficient a cause to exclude the Righteous? Here, perhaps, we must be fain to do, as Astronomers feign to do; make use of certain Phaenomena; not that such things be indeed; but that we may conceive them to be; for the better helping of our capacities. As to conceive that there is in God; (as to the purpose here) a twofold kind of knowledge: Scientia cognitionis, & scientia dignationis; that, common to God with men; this, proper to God alone; that, simple and without influence or operation; this operative, and bringing blessings with it. In scientia Cognitionis, God knows the wicked so well; that makes him say, In scientia dignationis, he knows them not; but his scientia dignationis, is as a link, that draws with it the whole chain of God's goodness; for, whom he knows, he regards; whom he regards, he preserves; whom he preserves, he blesses; and with this kind of knowing, God knows none but the Righteous; and therefore none but the righteous can have these blessings to rise in the judgement; and to be made a member of the Congregation of the Righteous. And now the Prophet's reason is found where it lies; The godly shall rise in the judgement, because God knows their way, In scientia dignationis; but the ungodly shall not rise in the judgement; nor be of the Congregation of the Righteous; because, although God know their way in his scientia Cognitionis; yet in his scientia Dignationis, he knows it not.  
But did not the Prophet give a sufficient reason before, why the godly shall rise in the judgement, and make a congregation by themselves; when he said; They are like a tree? seeing a tree hath boughs and branches aspiring towards heaven; united in one root, and making one body? but this perhaps, as being but a reason drawn from the similitude; the Prophet counts but a similitude of a reason, & takes it but upon a liking; the true reason, and which he insists upon, is this, which he allegeth here: For the Lord knoweth the way of the righteous. For this indeed, is the true reason of all the blessings, that are or ever shall be to the godly; all their praises that went before; Their delighting in the Law of God; their exercising themselves in it; and whatsoever else; they are good conditions necessarily required in them that must make this congregation; but the true cause and reason of making it, is this which the Prophet brings here; because the Lord knoweth the way of the righteous. For though it were a good likely reason, to say, The godly shall rise in the judgement; and make a congregation by themselves: because They are like a tree; yet it may be asked, what makes them like a Tree? Godliness indeed procures them to be made like a Tree; but what makes them? For that which makes a thing, is a superior cause, to that which procures it, to be made: and this superior cause, the Prophet allegeth here; For the Lord knoweth the way of the righteous. And though it were a likely reason to say; The ungodly shall not be of the congregation of the righteous; because they are like to chaff, which the wind scatters; yet it may be asked, what makes them like to chaff? Wickedness indeed, procures them to be made like chaff; but what makes them? Here the Prophet is silent, and says nothing; and by saying nothing, seems to acknowledge, there is nothing to be said; wickedness both procures them to be made like chaff; and makes them like chaff; they are both their own ruin; and their own ruinousness; God in this kind, hath no hand at all in it; it is all their own doing; Perditio tua ex te O Israel.  
And may not a reason also be conceived thus, why the ungodly can never come to be of the congregation of the righteous; because the ungodly and the righteous, go two contrary ways: the righteous go a way, that God knows; and the wicked go a way that God destroys: and seeing these ways can never meet: how should the men meet that go these ways? and to make sure work, that they shall never meet indeed; the Prophet expresseth the way of the righteous, by the first link of the chain of God's goodness, which is his knowledge; but expresseth the way of the wicked; by the last link of God's justice, which is his destroying: and though God's justice and his mercy do often meet; and are contiguous one to another; yet the first link of his Mercy; and the last link of his justice, can never meet: For it never comes to destroying, till God be heard to say, Nescio vos: and Nescio vos, in God; and God's knowledge, can certainly never possibly meet together.  
But why doth the Prophet say; The Lord knoweth the way of the righteous; and saith not rather, The Lord knoweth the righteous? why saith he; The way of the ungodly shall perish; and saith not rather, The ungodly shall perish? Is it not, that he saith not, The Lord knoweth the righteous; because in another place it is said, There are none such for him to know; but he knoweth the way of the righteous; and what is this way, but he which said, Ego sum via, veritas, & vita; I am the way, the truth, and the life? and the Prophet might well say, that God knoweth this way, seeing Christ saith; that none knoweth it, but he; None knoweth the Father, but the Son; and none knoweth the Son, but the Father. But what is this to us? That if we be engrafted into Christ, who is this way; then God in knowing this way, knows us that are engrafted in this way; and this way indeed must God know us, or not know us at all; for if he know us not in Christ; in ourselves, we are sure he can never know us. Or is it, that the Prophet saith not, God knoweth the righteous; but the way of the righteous, perhaps least men, for doing one or two good deeds, in all their life, should claim to be righteous; and for such righteousness, claim acquaintance with God; and so indeed, God might have acquaintance enough: seeing no man is so wicked, but he may sometimes have good thoughts; and do good deeds: but this will not serve: it must be a way of righteousness, before God will know it. Abraham had forsaken his Country, and sacrificed his only son, with his own hands; in obedience to God: before God came to say of him, Nunc cognovi te: and therefore it is not a turn or two that will serve the turn; it must be an exercising, day and night; a continual walking in the Law of God, that must make it a way, for God to know. Indeed this way, is something of a strange condition; for sometimes, much and long walking, will not make it a way; and sometimes again, a turn or two will do it. Sometimes the giving of all a man's goods to the poor; will do but poor good: and sometimes the giving, but of a small mite, will have no small might in it: sometimes the giving one's body to be burnt, will have but cold entertainment: and sometimes the giving but a cup of cold water, shall be counted a hot service. Saul seems to have walked long in a course of godliness; and yet with all he could do; he could not make it a way, for God to know: where the Thief on the Cross, fetched, as I may say, but a turn about; and he made such a way of righteousness, that Christ presently knew it; and took notice of it. It seems the matter is all, with what feet we walk: for if we walk, with the feet of the body only: (if there be no other goodness in our good deed, but only the outward act of doing it) we may walk long enough, before we make it a way of righteousness for God to know; but if we walk with the feet of our hearts; (in faith and love) then, perhaps, small walking may sometimes serve: for the heart indeed, is a hard treader; it leaves prints behind, that will not easily be gotten out; and with these feet of the heart, the good Thief walked; or else, he could never have made a way of righteousness, for Christ to know, upon such a sudden, as he did. Howsoever, when it is once made a way; whether with much walking, or with little, yet God presently knows it; and knowing it, delights in it; and as in the garden of Eden, will walk in it himself; and then indeed, it will be a full measure of blessedness; pressing down; and running over: For if In the presence of God, there be fullness of joy for evermore: how pressing down; how running over, must that joy he; where we enjoy his presence, not only as walking by us; but as walking in us?  
And if the Prophet had said, the ungodly shall perish; and not the way of the ungodly; it would have made us all afraid; we could hardly have found eight persons to put into Noah's Ark: for the best that are, have a spice of ungodliness; enough to taint them, with the name of ungodly: but this is the measure of God's mercy; pressing down, and running over; that he will not suffer it to be a way of perishing, unless it be a way of ungodliness first. And here the godly may take this comfort by the way; that it is not, their slippings, or treading awry; which may be by ignorance, or infirmity; that can make with God, this shipwreck of perishing: it must be a way of ungodliness; which is not usually made without much walking and exercising, without resolute intentions and endeavours; without set purposes, and persisting; that if a man be sure he is free from these; he may then be confident, he is safe from perishing. And though this way of the ungodly, and the way of the righteous be very unlike; yet they are like in this; that this way also, is not made sometimes with much walking: and sometimes again, it is made with a turn or two: for David walked in adultery, and murder, a whole year together: and yet it made not a way of perishing; because he had the tears of repentance, to wash away the prints of the steps; and charity to cover them. But judas walked but a turn or two; for any thing we know; and it made a way, that made away himself; because he neither washed it with repentance, nor covered it with charity. Howsoever the way be made with much walking, or with little; yet if once it come to be a way of ungodliness; there is no way then but perishing; all the world cannot save him; he shall never be forgiven in this world, nor in the world to come. And here again is the measure of God's justice; pressing down, and running over; pressing down, because it presseth down, to the bottom of the bottomless pit; and running over; because it runs for ever. For then the way of the ungodly is said to perish; when there is no way left to save them from perishing: for such and so desperate, is the state of the ungodly, in the state of ungodliness; that no way is left them, either for help, or hope: For wherein, should they hope for help? Compassion will not help them; for The Lord will laugh them to scorn, in his high displeasure. Mediation will not help them; for God hath sworn; though Noah, Daniel, and job should speak for them, yet he will not hear them. Time will not help them; for they shall perish everlastingly. Place will not help them; for they shall fall into a bottomless pit. Death will not help them; for they shall call for death, and it shall flee from them; that they may live to be tormented, with the worm that never dies. And here now, for very pities sake, let me put all poor souls in mind; that they be careful to remember that warning of Christ; Agree with thine adversary, while thou art in the way: for whiles we are in the way; there are ways left, to keep us from perishing; There is a way of compassion; For God delights not in the death of a sinner; but that he should turn from his wickedness and live. There is a way of Mediation; not of the men Daniel and job: but of the Mediator between God and Man, Christ jesus. There is a way of repentance; for if a sinner repent him of his sin; God will put away his sin out of his remembrance. But if it once come to this, that the way of the ungodly do perish; alas then, there is nothing left, but woe upon woe: no way left for help: no way left of hope; nothing to be talked of; nothing to be thought of; but perishing; not only whilst the world en dures; but not when the world itself shall perish.  
The Prophet gave a good reason before, why there shall be a congregation of the righteous; because God knoweth the way of the righteous; but why would he give no reason here, why the way of the ungodly shall perish? For to draw a reason from the law of contraries; as to say; Because God knoweth not the way of the ungodly; will not serve: for Gods knowing, may well be a strong reason; seeing it is a strong cause: a cause that is operative; and that to many degrees: For whom God knows, he regards; whom he regards, he preserves; whom he preserves, he blesses: but what cause can God's not knowing be? for what operation can be in a Negative? yet so it is; Gods not knowing, works by not working: for whom he knows not, he regards not; whom he regards not, he preserves not; and whom he preserves not, they presently fall, and perish of themselves. And the Prophet had great reason to give a reason there, because it was an Effect, that needed a cause; but he had no reason to give a reason here; because it is an Effect, without a cause, without a cause Efficient, though not Deficient: and why then should he give a reason, why the ungodly shall perish; seeing God not knowing them; there can be no reason given, why they should not perish.  
When it is said, The way of the ungodly shall perish; the wicked take occasion by these words, to conceive a hope, as wicked, as foolish; that if the way of the ungodly shall perish; then the ungodly shall have no way to stand in; and if they have no place to be in; then they shall be no where; and if they be no where, than they shall not be at all; which is as much as they desire: for it never troubles them, not to be at all; so they may be sure, not to be troubled at all. But this is a conceit, not only vain, but wicked; for by perishing, is not meant, an utter annihilating, and dissolving into nothing; but they are then said to perish, when they are forsaken of God, and delivered over into the hand of Satan. For when the judgement is once past, and the chaff separated from the Wheat; then there shall be a new heaven, and a new earth; but the old Hell shall continue still; and there the ungodly, and their way shall lie; For in the new earth, there shall be no way, for either the ungodly to walk in, or for sinners to stand in; but all, shall be Holy ground; and no feet shall walk, or stand there; but such only, as have put off the shoes of corruption; or rather indeed, as have put on the shoes of incorruption.  
The Prophet in the beginning of his Psalm; noted in the wicked, a triplicity of sinning: Walking in the counsel of the ungodly; standing in the way of sinners; and sitting in the chair of scorners; and here in the end of his Psalm, he noteth a triplicity of their punishments; They shall not rise in judgement; they shall not stand in the congregation of the Righteous; and their way shall perish: and it may be thought, when the scorners heard; they should not rise in the judgement; this never troubled them; for they care not for rising; they are well enough as they are; they have a chair to sit in; and they scorn to rise. And when the sinners heard, they should not stand in the Congregation of the Righteous; this did not much move them neither: for they like better, to be by themselves, in the way of sinners; than be bound to keep company with such precise fellows: but when the ungodly hear, that their way shall perish, and that they shall not have that way to walk in; this strikes them dead; their hearts are clean done; and now would they be begging of Abraham, to send Lazarus to their father's house, to warn their friends from following their courses, for fear of their curses.  
And may it not now be truly said, that the Prophet hath performed both his prizes, 'to the full? for as before, he did not leave a godly man, till he had brought him to receive his portion in heaven: so now, he hath not left a wicked man, till he hath brought him to receive his portion in hell. For, the wicked have a portion too; though they were better be without it; a miserable portion, to have misery for a portion; yet so the Prophet in another place calls it; this is their portion; Fire and Brimstone; and a stormy Tempest. And now we may indeed say, the Prophet hath well ended his task; and we might say, happily; but that he ends it miserably: for he hath delivered his Psalm, as it were, in a tragical form; making it to begin with blessedness; and to end with perishing; but yet he hath so framed it; that we may easily reduce it, by help of the Law of contraries; into a more Comical form (if I may so speak) making it to begin with misery; and to end with blessedness: and this perhaps, will be a form more capable of a Plaudite from our hands; and of an Io Paean, from our tongues; and may thus be framed; Miserable and wretched are the men, that have walked in the counsel of the ungodly; and have stood in the way of sinners; and have sat in the chair of scorners; but have no delight in the Law of the Lord; nor in his Law will exercise themselves, either day or night: and they shall be like to chaff, which the wind scatters. The godly are not so; but they are like a tree, planted by the water's side; which will give its fruit in its time: the leaves also shall not wither; and whatsoever they do, it shall prosper. Therefore the godly shall rise in the judgement; and (parted from the wicked) shall make a Congregation by themselves: For, the Lord knoweth not the way of the wicked; and the way of the godly shall be established.  
FINIS.