Exercises Upon the First Psalm in Prose and Verse

T He first Psalm (which hath no title in the Hebrew ) most of the learned Fathers ascribe to David ; as Origen, Ambrose, Basil, Augustine, Cassiodore, &c. yea, and S. Jerome (though he elsewhere followeth the opinion of the Hebrew Doctors in his time) in one of his Epistles, attributes this Psalm to David. Some also there be, who suppose it to be composed by Esdras, who is affirmed by Athanasius and Hylarie, to have gathered the Psalms into one volume. But since the Scriptures make no certain mention thereof, urging no man to follow this or that opinion, I leave it as indifferent; although I must confess, that I myself am more inclined to their side, who impute this Psalm, with all the rest, to David. But doubtless, whosesoeuer it were, or by whomsoever the whole book was thus ordered; this, was most properly made a Proem to the rest, for that it treats of Blessedness, which is the principal end of all Instructions.

The Person principally speaking in this Psalm, is the Holy Ghost, by the mouth of the Prophet, who doth hereby first teach us who is truly happy, verse. 1.2. Secondly, by a Similitude, we are made to understand the excellent estate of him, that is so blessed. verse. 3. And lastly, we are here informed, that the wicked being nothing so, dream of a false uncertain felicity, and are, both in respect of their present and future condition, most miserable. verse. 4.5.6. In brief, this Psalm may be divided into two parts, the first three verses, set forth the blessedness of the Church in Christ, and the other, declare the lamentable condition of all that seek for happiness without him.

Something I will say, concerning the ground and occasion of this Psalm ; for, I have shown you before in my Preparation, that there were certain divine subjects, some of which the holy Prophet always made the first Obiects, of his contemplations; and the means, whereby he ascended unto the clear knowledge of the high Mysteries, delivered in every Psalm. Now, although here be no Title to show us so manifestly, what he made the foundation of his contemplation, that we should peremptorily conclude it, to be this, or that particular; yet, by the matter of the Psalm, we may (I hope) without injury to the Holy Spirit, give our meditations leave to aim thereat. And to me it plainly appeareth to be that Double-Law of God, which was given in Paradise. For, though at the beginning, God created man, that he should know, love, enjoy him, and be made blessed in that fruition; yet, he would not that such blessedness should be obtained without some condition. And therefore he gave him an easy, but (as I said before) a Double-Law, partly affirmative, partly negative: the affirmative part was, that he should dress the garden, and eat freely of every tree therein: the negative was, that he should not eat of the Tree of knowledge of good and evil. And there was both a promise of reward, for his obedience; and a commination of punishment, if he transgressed: but Adam, who by obedience, might have been eternally happy; by disobedience, was thrust out of Paradise, into a world of miseries, to wander forever in discontentment, and in the unhappy shadows of death. Which God beholding with pity, bestowed on him, in place of original righteousness which he lost; a means of Justification: and (changing the accidents, though not the essence of his first command) gave to him in his Word, that general Law of Faith, by which he, and his posterity, might be directed out of the way of perdition, and ariue again at true felicity. This Mystestery, being the first in the holy book of God, that most nearly concerns us, the Prophet, as it seemeth, contemplated, and made it the object and ground-work of this first Psalm: For, as God gave to our first Parents in Paradise, a negative and affirmative Law, so in that universal Law, imposed since their fall, some things are commanded, and some forbidden to be done; and that Law, in respect of the essence, is one throughout all the ages of the Church. Moreover, as Adam, if he had kept the Commandment of God in Paradise, should have there lived a happy life, and peradventure been translated from thence without death, into a more glorious blessedness in Heaven; so we, by keeping the Law, which is since given unto us instead of the Tree of life in this world, shall obtain the blessedness of Grace in God's Church for the present, and the perfection of all happiness (even the life of eternal glory) hereafter. Contrariwise, as Adam, by contemning the Law of God, with the tree of life, in eating the forbidden fruit, lost thereby the Estate of blessedness, and incurred for the breach of a double Law, the danger of a double death; so, those which transgress the twofold Law of Faith and Works, which he hath since given in his Word, do both deprive themselves of the fore-named felicity, and are the second time (and that irrecoverably) in the way of eternal damnation.

The effect hereof is opened in this Psalm ; and therefore it may with good probability be supposed, that he took the Parable, whereupon he compiled this Hymn, from the Mystery of the Tree of Life planted in Paradise, and from the Law and Charge which was there given unto Adam ; and he showeth, that as the transgression of the Commandment, is the way that perisheth; so the fulfilling of the Law of the Lord, is the only means which is left us, to recover again the happiness that we have lost.

This Psalm we may sing, or meditate, when we are disposed to praise and set forth the blessed and unspotted life of our Redeemer; or else, when we are discouraged with the prosperity of wicked worldlings (which seems to be the only happy men) we may hence, both inform our selves of their end: and comfort our souls, with remembrance of the blessed estate, of a good Christian.

Variae Lectiones.

VEr. 1. Musculus, & translationes Anglicanae reddiderunt in praesenti, sed Graecus, & Latina vulgata, & reliqui, tā veteres, quàm recentiores, legunt in praeterito ; & alijhabent accedit ad consiliū, alij ambulauit in consilio, preterea Grec: vertit 〈 in non-Latin alphabet 〉 . i. in seed Pestilentiarū, vt est, in vulg: lat: sed leronim: habet, Cathedra derisorum, sic est etiam in recentioribus.

Ver. 2. Deliciae ipsius, recentior: voluntas eius in lege domini, vulgat: lat. In lege Iehovae : recentīor: in statuto, Chaldeus. Pluraliter in statutis, Arabs: intelligens quaeuis instituta Dei. & vbi est, in lege eius meditabitur in vulg: lat: translatio Anglicana nouissima, & alij habent, Meditatur, & Chaldeus, in luminatione eius cantat, sive Iubilat.

Ver. 3. Etest velut, &c. alij legunt, & fuit, Graecus 〈 in non-Latin alphabet 〉 , i. & erit. Quae fructum suum dat : recentior: dabit Genev: fructum suum concoquens, ad maturitatem producens, Chaldeus. Folium eius non marcescit, recentior: non defluet, Vulg. Lat. & omnia, quaecunque faciet, prosperabuntur, Vulg. Lat. Chaldaeus sic reddidit, Omne germen quod germinat, grauescit, & prosperatur.

Ver. 4. Non sic Impij recentiores. Sic est etiam in Vulgat: Lat. & in Septuagint. sed idem repetunt, vidt: 〈 in non-Latin alphabet 〉 . Non sic impij, non sic, & in fine versus addunt, 〈 in non-Latin alphabet 〉 à facie terrae. Sic etiam & Arabs. Tanquam gluma recenti: Puluis, Vulgat. Lat. sed idem significat, nos enim in occidentali parte Angliae vocamus tegumentum tritici, Dust.

Ver. 5. Non stabunt impij recenti: alij legunt, Consistent, Graecus, 〈 in non-Latin alphabet 〉 , Non resurgunt. Sic Vulgat. Lat. In iudicio, recent: in Die Iudicij magni, Chaldaeus. In fine, Arabs: denotans extremum Iudicium, in fine Mundi. In Congregatione Iustorum recenti. Alij in Caetu. Alij in Concilio. Graec: 〈 in non-Latin alphabet 〉 . Vulg: Lat: In Consilio Iustorum.

Nota, quod in libris Graecis & Latinis, versus tertius in duos diuiditur.

The reason why I have here inserted these various Readings, and in Latin, rather then in English, appears in the third chapter of my Preparation to the Psalter.

The first part of the PSALM.

1. BLessed is the man, that doth not walk in the counsel of the ungodly, nor stand in the way of sinners, nor sit in the seat of the scornful.

2. But his delight is in the Law of the LORD, and in his Law doth he meditate, day and night.

3. And he shall be like a tree planted by the rivers of waters, that will bring forth her fruit in season, his leaf shall not fade, and whatsoever he doth, shall prosper.

The Exposition.

In nomine Patris, & Filij, & Spiritus Sancti.

BLESSED: As a word of comfort, and a sign of good speed to my labors, stands here to make happy my beginning of this endeavor: and I humbly beseech the Euer-living God of David, both to make blessed my proceedings, & grant that my end may be crowned with the glorious reward, of eternal Blessedness. For, that is the precious Jewel, which ever since the world begun, hath been the principal aim, whereat every man shot, and the prize, after which they have run. But indeed, the way to it hath been often mistaken, and among the Philosophers, which were accounted wisest, it was a long time questionable, both wherein this happiness consisted, and by what means it was to be attained unto. Nor in the times of heathen ignorance only, were men deceived in their aims; but even amongst us also, at this day, the greatest part run wide, proposing unto themselves, a happiness in the enjoying of those vain things, whereby, they are often hurried quite beside it. For, some place their felicity, or Summum Bonum, in having the sovereignty and authority over others; some, in abundance of riches; and the greatest part, Epicure-like, in fleshly delights and pleasures, Let us eat and drink (say they) for tomorrow we shall die. But the Kingdom of God is not meat and drink, as the Apostle saith; and therefore that men might not still be deceived, and so weary themselves in a wrong course; the Author of this Psalm hath here decided the matter in question: and shows us, that true Blessedness, neither consisteth in observation of the moral virtues, as Philosophers thought; nor in the worship of many God's, as the Pagans suppose; nor in observing the Law of Moses, as the Jews dream; nor in enjoying the pleasures of this life, as great Courtiers and Epicures believe: But quite overthrowing the opinions of all these, and their foolish expectations, who build their contentment on honor, riches, and such like things of this world; he affirms, that man only to be most truly blessed, and in the path to highest happiness, who, shunning the ways of mere natural men, endeavoreth also to avoid the custom of sinners, to separate himself from the scornful enemies of the truth, and to continue sincerely, embracing and rightly professing the doctrine of God's word. And this kind of Preface, the Holy Ghost, as it seems, hath used; because, by discovering (at the first view) so precious a Jewel, as Blessedness ; he would allure men, to give the more heed unto those mysteries and instructions, which are afterward delivered: and, if it were possible, make them more willingly conform themselves unto the courses, which are inclusively propounded. The like kind of beginning hath the heathen Philosopher, Aristotle, used in his Ethics ; and which is more to be heeded, our Savior made it the Exordium of his Doctrine: as appears in that his first Sermon preached in the Mount, where he begins to pronounce, who are blessed: Blessed (saith he) are the peace makers, Blessed the poor in spirit, Blessed the meek, &c. and so saith our Prophet. Blessed, that is, according to the original, Blessedness, Blessings, or all happy things, appertain unto that man, who walketh not in the Counsel of the ungodly, nor standeth in the way of sinners, as it followeth in the Psalm. And this his Blessedness is double; for, he hath the hope and means of happiness in this world, and assurance of eternal glory in the next: or, as the Apostle expresseth it, both the promise of this life, and that which is to come.

Now, what the blessings of this life are (which God hath ordained, for such as walk in his ordinances) you may read in the last book of Moses ; Blessed, said he, shalt thou be in the City, and blessed in the field; blessed shall be the fruit of thy body, the fruit of thy ground, the fruit of thy cattle, the increase of thy kine, and the flocks of thy sheep. Blessed shall be thy basket, and thy store; blessed shalt thou be when thou goest out, and blessed when thou comest in. Yea, as it is in the same chapter, among many other temporal blessings, God shall make thee holy unto himself, if thou keep his Commandments Or if you would, in a word, receive a glimpse of the perfection of the blessedness, which belongs to the godly man. S. Paul giveth us the best knowledge of it, in showing how far it is beyond the reach of our knowledge; for, saith he, neither hath eve seen, nor care heard, nor can it enter into the heart of man, what God hath prepared for them that love him, 1 Cor. 2.9.

This Psalm, as I said in the Argument, consisteth of two parts; in this first part, is set forth the blessed estate of the Just, and who is such an one: in the other part, the miserable condition of the wicked. In the two first verses, the Blessedness, and Piety of the man so happy, is both negatively, and affirmatively described; for, the Prophet hath begun, according to that saying of S. Peter, Shun evil, and do good: and indeed, true righteousness consisteth, as well in eschewing what may provoke, or displease God, as it is expressed in the first verse; as in seriously performing, or endeavoring that which may please him (which is declared in the second.) And, as a well experienced Physician, doth first purge away all the ill humors, that occasioned the sickness of his weak Patient; before he will administer those Cordials, which are prepared to recover his health: So, by this order, in his description of a blessed man, the Holy Ghost doth show us, that before the physic of his Word, can work effectually in our hearts, for the salvation of our souls; we must be cleansed from the corruptions, which we have gotten by the euillaffected counsels of our own hearts, or, the infectious society of the wicked: and, as it were, diet our selves, by abstaining from their abhominable customs; which Diet, is here first prescribed in the negative: And it is, as if he had said thus. If you ever intend to recover the health of your souls, and become partakers of true blessedness; you must neither walk in the counsels of the ungodly, nor stand in the way of sinners, nor sit in the seat of the scornful: for these are the courses which he shuns, that doth arrive at happiness.

But, the Holy Ghost hath not here used the ordinary manner of speech, in his description; but rather, by way of Metaphor, expressed it: & the Divine Muse, hath into three Triads, or triple-heads, divided this Negative. In which are to be considered three subjects, three qualities, three actions. And there is an admirable gradation in all the parts: first, in the subjects, or persons ; from an ungodly man, to a sinner : from a sinner, to a scorner. Next, in the degrees of sin; as, from the counsel, to the way : from the way, to the seat. Lastly, in the manner of it; from walking, to standing ; from standing, to sitting : and their wickedness, is increased to the full.

By the ungodly, such are here understood, who are still in their original corruptions; and being ignorant of God, and his service, incline to those evil affections, whereunto their nature is subject. Yea, by the ungodly, are principally meant Infidels ; such as are ignorant of religion, and the divine worship of God, according to his Word: such, as employ all their endeavors, without thought of him, to become happy in this life; giving themselves over unto covetousness, pleasures, with such like vanities, whereunto their affections lead them.

The word ungodly, in our tongue, doth of it self, very well answer to this Explication; for, as Godliness most properly appertaineth to God and Faith ; so, ungodliness expresseth the contrary thereunto. The Original importeth such a crew, as are so restlessly affected with worldly cares; and evil perturbations of the mind, that they are endlessly, hurried to and fro in their ungodliness: like the sea, which hath no power to stay it self. And so Isaiah describes them, The ungodly (saith he) are like the troubled sea, when it cannot rest; whose waters cast up mire and dirt.

By walking, is Metaphorically understood, the ordinary proceeding of men in all their actions, whether of faith or works. And in this place is meant, a departure from God in the progress of their lives. And although in my metricall translation, I have expressed it by adding the word, astray ; it is nothing from the natural sense of this verse: seeing there is meant an, erronius walking, or wandering from the right way; as the word abijt in the vulgar latin, very well manifesteth: for, it signifieth most properly, to go away. And Saint Augustine saith, Ille abijt, qui recessit a Deo.

By Councils are here meant the internal deliberations of the mind; and that natural inclination of man to evil, which God spake of when he said; that the Imaginations of the thoughts of his heart, were only evil continually. For, Council is not here so strictly taken as Aristotle defines it in his Ethics ; where he saith, that Council is the finding out of the fittest means to bring anything to pass ; but Council in this place, signifieth rather Temptations, then such Council: and it hath as well respect to the inward persuasions of our own lufts, as to the outward advise of others. Every man, saith Saint James, is tempted, when he is drawn away and enticed by his own corruption, I am. 1.4. But if you will know further, and more particularly what the external Councils of the ungodly be, whereto they tend, and what events follow them; you may read it in the Proverbs of Solomon, Chap. 1. verse. 10. 2. Sam. 19. 21. Gen. 37. &c.

Now, we come to the second Triade in the Negative, which saith; that the Blessed man, is such a one as doth not stand in the way of sinners, and here is expressed a degree of wickedness beyond walking in the Councils of the ungodly. For, by those that are said to stand in the way of sinners, are such understood; who are not only led by the vain devises, and imaginations of their own hearts (which proceed from original guiltiness) or such, who are simply ignorant of God, and Religion (as the heathen nations are) But, those are thereby meant also, who have followed the Council of their own lusts, to put them in execution, with such as are willingly ignorant of the worship of God; negligent of the means of their conversion: and offenders against the precepts of the first, and second Table of the law. These are said to stand, not because they walk no further in the path of unrighteousness: but rather, because they not returning back to the way of Godliness, follow their wicked actions, with a settled delight in them: Stant quia in peccato delectantur, saith Saint Augustine ; yea, they are such as persevere until they have gotten a habit in sin, and made (as it were) a beaten path in unrighteousness. For, such is the Emphasis of the word, as it imports a continuance and insisting in evil: not a falling by infirmity, as David, and Peter fell; but a reiterating and heaping of sin upon sin, through the whole course of their lives. For, the word way both here, and in other places of Scripture is many times Metaphorically used for Doctrine, or Religion; and sometimes for the manner of our living, whether good or bad. But, the way that the Prophet here means, is that broad and much trodden way, leading to destruction, whereof our Savior spake, in the Gospel of Saint Matthew.

And to make the matter more plain; those that stand in the way of Sinners, are not such as unwillingly, or through infirmity offend: For, there is no man on the earth that doth good, and sinneth not (saith the Preacher) but those who settling their love upon evil, have gotten (as I said) a habit in sinning: and suffer themselves to be carried headlong by the concupiscence of their hearts into all wicked actions, until they have by continuance made themselves not only servants to sin and uncleanness: but even blushlesse, and without shame, both of what they do; or before whom, they commit their follies.

Such, were the Sodomites, that pressed into the house of Lot ; such sinners, were the Benjamites of Gibeah ; such, are all the keepers of public houses of iniquity; such, are those common swearers; that when you tell them of their oaths, will in sport (to make an unsavory ieast) swear that they swore not: such, are they, that go to bed late, and rise early, to follow drunkenness; such, are those that spend all their youth in ridiculous vanities, and are distinguished from the children of God, by their language: For, it often soundeth God damme me ; and such, are those Gallants amongst us, as dare, impudently, bost of their beastliness, or in merriment publish their own lasciviousness: even these are such, as the holy-Ghost meaneth in this Triade ; and distinguisheth from other offenders, by the name of sinners ; as appeareth through both Testaments.

The last part, or Triade of this Negative is: he must not sit in the seat of the scornful (that is) he must not have fellowship with obstinate Heretics; nor carelessly, stubbornly, or against his own knowledge, continue in unrighteousness or unbelief: nor scoff at Religion, with the professors thereof: nor insult over good men in their miseries: nor by blasphemous speeches, or erroneous doctrines, maliciously oppose himself against God, and his truth: nor be associated with such men, as are wholly given over to a reprobate sense. For, by scorners, the holy Ghost means those, who are not only guilty of original uncleanness; or polluted with actual sins; but so rooted in them, that they have there, set up their rest; yea, they are such as, being hardened by their continuance in sin, grow incorrigible, incredulous of Religion, contemners of God, and so presumptuous; as they dare reproach, blaspheme him, pervert his truth against their own knowledges; and yet as it were in despite of him, promise unto themselves impunity: Such they are also, as vngraciously deride the ordinance of God; and make Iests at his word. And such, Saint Peter said, there should be in the last days; even scoffers, walking after their own lusts, and saying, where is the promise of his coming: for, since the Fathers fell asleep, all things continue as they were ? Such sinners, and scorners as these; were the Jews that despised Christ : Such, are they that for temporal advancements, maintain Doctrines against the known truth, and their own Consciences; such, are those that make Religion a color for their villainy; Deuouring widows houses, under the pretence of long prayer : and these, if they once get into the Chair, and sit there; are those sinners which shall never be forgiven: For, by the Chair, or seat, is understood; a desperate security, and a devilish obstinacy in malicious wickedness; and he is properly said to sit there, that continues in his perverseness, without repentance, unto the end of his life. And the reason why there is no redemption for such, is; not because there is want of mercy in God: but by reason there is no repentance in man.

These, make up the three degrees of comparison, and the third and last step to the Devil: For, to walk in the council of the ungodly (which is the purpose of sinning) is bad: To stand in the way of sinners (which is the action of it) is worse; But to sit in the seat of the scornful (which is to die impenitent in his wickedness) is worst of all, and the highest degree of a Reprobate.

But, to draw into sewer words this exposition of these three-fold Negatiues; by the ungodly, are meant unbelievers ; by sinners, those that are unjust and dishonest in their actions; by scorners, obstinate Heretics; by the Councils of the ungodly, are understood the vain cogitations of mere natural men, with the superstitions of Jews and Pagans ; the way of sinners, is a vicious course of life, as the breach of the moral precepts; and the Chair of Scorners, is the obstinate profession of false Doctrines. Now, he that believes not the promise of the Gospel, walks in the Council of the first; he that adicts himself to Pride, Covetousness and such like; stands in the way of the second: And he, that dies in the maintenance of a false worship, or in any of these sins, without repentance; is seated in the seat of the Scornefull. Which the Septuagint calleth; the Chair of Pestilence. And it very well expresseth the nature of that sin: For, as the plague of Pestilence, is a disease most dangerous; infectious; and the sudden devourer of mighty congregations: So, those kind of sinners do by their doctrines, contemptible speeches of God, and evil example; quickly infect, poison, and kill the souls of an innumerable multitude of men. And therefore obstinate Heretics, Atheists, false Teachers, Scorners of the Truth, Deriders of Religion, and unrepentant sinners; may very well be said to sit, in the Chair of Pestilence : For, they are the plague of the world; and to be abhorred as a most dangerous, and infectious Pestilence, to the soul of Man.

And thus have you this gradation opened; which may be either understood according, to the ordinary course: to wit, as from the positive, to the superlative; in this manner. He that is a blessed man, must be careful, that he walk not in the Council of the ungodly ; much more that he stand not in the way of sinners : but above all things, he must be most circumspect, that he shun; the infectious seat of Scorners, Or else it may be inverted thus: The man that would be blessed; ought not only to avoid the pestilent scate of Scorners & obstinate inrepentant sinners: but eschew also as far asin him lies, the action, or iteration of any sin ; nay, he should not so much as suffer his thoughts willingly, to wander after the ungodly persuasions of carnal desires.

The Doctrines and Observations, which may properly be gathered out of this verse, are these. First, I observe, that there be but three steps to Hell, the purpose of sin; the action of it; and an obstinate continuance therein, without repentance: and unless we be very watchful, we may stip down those three stairs, before we be aware: For, Facilis descensus Anerni ; it is an easy way to Hell: and the nature of sin is such; that it insinuates by degrees, into the heart, without being perceived. First, it scrues into good liking; and gains the consent, or purpose; then proceeds it unto action. And so forward, until it grow ripe; even to the contempt of God: and this is the policy of the Devil; to deceive men: For he knows, if he should persuade at first ouser, to renounce God: it is so unnatural a sin; that it would seem abhominable, to the worst disposed men: & the heart would not admit such a perswasiō to take place. Therefore, he makes not that appear to be his aim; but presents them, rather with such baits, as seem to have no danger in them. He counsels them (according to the natural enclination of their hearts, and the example of worldlings) to seek preferments, riches, pleasures, with such like vanities; he shows them the glory and use they may have; he persuades the Christian, who is in a mean degree of life, that if he would seek after honors, he might thereby become a Patron, for the afflicted members of the Church, or Common-wealth. But he knows well, the old saying will prove true, Honores mutant mores, Honors change manners: and that preserment is able, not only to make them forget many good thoughts, and resolutions, which they have in a lower estate: but to blot out of memory also: friendship, kindred, and the knowledge of themselves (as we daily see it doth) yea, the Devil is sure, that if he can procure a man, but once to climb the ladder of promotion; it will so entangle him with the love thereof, that it is twenty to one, but that he will renounce God, before he will yield to step one degree back again.

Others, he tempts with ease; and makes them (poor souls) believe, that if they might disburthen themselves of such businesses, or such and such cares, that they should then better attend to the service of God, and with a more quiet mind, follow their devotions. But the Deceiuer is subtle, and hath by experience seen, that afflictions make those seek God, often and earnestly, that being delivered of their cares, cannot find one hour in a month, to serve him.

Others, again, he allureth with the love of riches: and that he may may do so, he causeth them to imagine (perhaps) that if they were wealthy, as some men are, whom they know: there should not so many poor people, go thinly clad; nor such numbers die, for want of sustenance. So many Churches should not lie ruined; nor so many works of Piety, or for the public profit, be unperformed. Yea, he persuades them, that these temporal things, may not only be sought after, and enjoyed, without the displeasure, or dishonor of God; but serve him also for his service, and the better setting forth of his glory. And indeed, so they may; where they are moderately sought after, and gained by honest means But, where there is one that seeks them, with such temperance; there are ten, who settle their minds so upon them, as they choke up all these good determinations, that were at first springing in their hearts. For, a man that is not contented with his estate, but desires things out of his own concupiscence, without respect unto the will of God; that man hath given the Devil advantage, and is walking in the counsels of the ungodly, even after the vain cogitations of an unregenerate heart. And not considering the dangerous advise, that his appetite gives him; he first suffers his thoughts, to be busied about those vanities; next, approves of them; and then hastens, to put them in execution: which advantage, the Enemy of man's safety having gotten, he causeth him to iterate, and augment his transgression, until his heart grows hardened, and his conscience lose the sense and feeling of sin.

And so it comes to pass, that he, who made no account of the transitory things of this life, and was touched with the guilt of such, as the world accounts most venial sins; before he was allured unto the Counsels of the ungodly : having walked a little in them; steps suddenly into the way of sinners. Which is a great broad path, that leads down a steep hill, until (without the great mercy of God) he ariue at the seat of the scornful, or the chair of obstinate impenitency: and when he is once so low, and seated there; the hill of repentance proves so steep, that he never returns again; but there continueth in a desperate estate.

Hereby then we are taught, that if we will be preserved from the danger of sin, we must avoid the custom of sin; yea, the first enticements, & least occasions thereof; and not presume upon our own strength: for, he that is content to hear evil counsel, tempts God; and is not sure, whether he will therefore draw his grace from him, and suffer him to be deluded by it. Concupiscence; if it be not resisted, will turn to action; action, to iteration; and, at last, comes hardness of heart: for, he that feels in himself, the evil motions of lust, and can hardly restrain them, having no objects to entice him; how much less, will he be able to curb them, if he come, where he may have the beauty, and wantonness of another, to inflame him? Or, if he could not bridle his affections before he had committed uncleanness, when he had more grace, more shame, more denials, and many more stops, to hold him back, from wickedness: Alas!why should any man think it possible, for him to forsake it, at his own pleasure, when he hath put himself out of the way of virtue; and hath neither inward grace, nor outward means, to prevent it? If, when thou hadst two eyes, thou couldst not keep the way, being in it: canst thou hope, having never an eye left thee; to find it, when thou art out of it? No doubtless, if we cannot keep the sea from overflowing us, when the banks are whole; surely, after they are once broken, the breach will increase, and the floods will come in, until they have quite over-whelmed us: unless the merciful hand of a greater power, then our own, help to recover us. A little water will extinguish a cole; but a flame is not so easily quenched. And therefore, we ought to kill these Cockatrices in the egg, and be wary, not to give the least advantage, unto the infirmities of evil. We have examples enough to warn us. David was a good, and an extraordinary man; yet, giving his eyes too much liberty, the evil counsels of ungodly affections, got by those windows, into his heart, and drew him on in their walk, until they brought him to the way of sinners ; where he stood a long time, heaping one offense upon another: And had not God sent a Prophet of purpose, to call him out of that way ; as holy a man as he was, he had never of himself returned, until he had taken up his seat with the scorners. And yet, for all this, we, even we weaklings, dare give our selves any liberty. We can willingly run thither, where we know before, that we shall here see; nay, be compelled, to be partakers of sin: and notwithstanding, warrant our own safeties.

Some, I have heard say; that in all companies, they could bear themselves temperately, and among Drunkards, escape free, though all their company failed of that government: but alas, they see not their own deformities; for, I have known, that some of them, were even then distempered, when they said so.

Others, I have heard, so confident in their own virtues; that they have professed themselves able, to resist the strongest temptations of incontinency: and that, though they were all alone, with the most tempting beauty, and where they had the greatest provocations to folly; they could nevertheless keep themselves, from any dishonest act. This I have heard: and believe me; I think such a thing possible, if they rely more on God's grace, then their own abilities; and came into this temptation, by accident, without willful seeking, or desiring any such occasion. Yea, many (no doubt) have escaped such trials. But, if any man depend upon his own chastity, and purposely tempt himself with opportunities, to do evil; he, walks the way which God approves not: and therefore it shall perish; yea, although he intended, at the first, no more, but to have it in his power, to do evil; it is a thousand to one, if God give him not over, to be vanquished by that sin, which he foolishly presumed to overcome.

Whilst Joseph was about his business, the allurements of his Mistress had no power over him: and so, whilst with him, we seek well to employ our selves; though counsels of ungodliness, be rounded in our ears; and strange unlooked-for temptations, with fair opportunities, lay siege against us: yet they shall not prevail; no, not these that seem Mistresses over our affections, and powerful enough to command us. But, if we leave to be honestly busied, and, as many of us young men do, being idle our selves, seek out those, who are every way as idle; and with vain discourse, or unseemly gestures, pass away our precious hours. Questionlesse, sometime or other, we shall be betrayed to commit that, which we little thought perhaps, to have been guilty of; and grow, after a while, so base, to seek that thing of the Mayd, which we presumed the Mistress could neither have commanded, nor wooed us unto. Nay, I am persuaded; that Joseph, who hath gotten the title of Chaste: if he would have left his affairs, and ventured himself, as some of us do, in effeminate court-ships; it is to be feated, that the Spirit of God would have left him, as it forsook Sampson, or David. And then, a meaner woman then his Mistress, might have wrought him to her will; and it is a question, whether he would not have proved the Attempter, of hers, or some others Chastity.

The second observation, that we may take from hence, is this; that if there be degrees in sin, and several steps, that lead us from the way of blessedness; we must not think it enough, if we can avoid someone degree of sin. Nay, it is not sufficient, if we shun all but one: for, he that hath gone but one step back from the right way; if he do not come back that one step, he is never likely to ariue at happiness, though he never go further on in a wrong path. But it is impossible, to stay upon any one degree of sinning (without repentance) and not to step into another: as appeareth in the former observation.

Thirdly, if we must be wary, to avoid the Counsels of the ungodly, & the impiety of misbelief; as well as to shun the way of sinners: which (as I said before) is the committing of actual sins. Then, two sorts of men are hereby warned, to amend themselves, if they ever will intend to be blessed: The first, are those moral men, that think it sufficient, so they can be counted just pay-masters, quiet neighbors, honest plain-dealers, and such as do no men hurt; though they never know what belongs to God, or Religion. The other, are such Professors, as suppose; that if they have heard Divine Service, twice every Saboth; six Lectures in a week; and slubbered over their ordinary devotions: it is no matter, how dishonestly they live; how uncharitable, and contentious they be among their neighbors; nor how irregular they be in the course of their lives. But, both these ought to know, that God promiseth not any Blessedness to such Triflers, as do his service by halves; but unto them, that having both religion, and honesty; faith, and works ; neither walk in the Counsels of the ungodly: nor stand in the way of sinners. For, all others are in danger, to take up their seat with the scornful.

Thus much, of the Blessed man's description, by the Negative, contained in the first verse of this Psalm. On which I will enlarge my observations no further; but come to the Affirmative, contained in these words. But his delight, is in the Law of the LORD, and in his Law, doth he meditate day and nigh.

In which Affirmative, there are three things to be observed, by the blessed man; & they are opposed to those three, which are to be avoided in the former verse: To the walking in the Counsels of the ungodly, is opposed, a delight in the Law of the LORD: to standing in the way of sinners, is opposed; the meditation of the Divine Word : and, to sitting in the seat of the scornful, a continual perseverance, both day and night, in the true service of God. Yea, these words have in them, an excellent Antithesis, or contradiction, to the courses of the wicked; who, employeth all his counsels, endeavors, and actions, in seeking vain ends, and advancing his own ways: while the just man, setting at naught, all earthly affairs and delights, in respect of God's will; is heartily in love with his Word, and continually exercising himself, in the serious meditating, teaching, and practice thereof. For, the word Ieghe, which is interpreted to, meditate, hath reference, as well to the words and works, as to the thoughts (in which sense, it is not used in the Scriptures only; but the Poet also saith,— Meditabor arundine Musam. ) And it was well expressed in the word, Exercise, in our old English Translation.

By the Law, is understood, not only the moral Laws; for then, Blessedness might have been obtained, by working, according to the moral virtues, as the heathen Philosophers taught. Nor, is here meant the Ceremonial Law alone; nor that, and the moral together only. For then, the wicked Jews, though they continued in their unbelief, might become partakers of this happiness. But the Law, in this place (as I told you in my Preparation to the Psalter, it was sometime to be understood) signifies the Law of God, as it hath at once, respect to all the ages of the Church, from Adam, until the end of the world: and therefore comprehends the Law of Grace also; yea, all the Doctrine of God, contained in his Word. And this Law, is called the Law of the LORD; or if you will have it, according to the Original: The Law of 〈 in non-Latin alphabet 〉 ; or, IHVH (if we may express the Hebrew Tetragrammaton in our letters.)

And these Characters, some late Interpreters read Jehovah ; supposing the form of that word, to imply as much as; He that is, that was, and that is to come. For, say they; le, is a sign of the time to come. Ieueth ; He will be. Ho, of the time present. Hoveth, he that is. Vah, of the time past. Havah, he was. Which we will not deny to be a probable, and ingenious conceit: but indeed, the word Jehovah, it self; is not confessed to be so much as heard of, to be an Hebrew word, among the Jews : neither doth it signify anything in that tongue. Nor can we have one Testimony, that the Hebrew Tetragrammaton ; was ever anciently so pronounced. And therefore, unless we had better authority, then probabilities, and uncertain conjectures, of new Gramarians: I see no reason, why we should venter, to put this unknown name upon God. Which if it be the right: yet, not so sufficiently warranted, to be truly revealed unto us; that we may use it, with the same confidence, wherewith we pronounce the other names of God. As you may see more at large, in the thirteenth Chapter, and third Section of my preparation to the Psalter.

But, to teach us then, that this law ; in which it is here said, the blessed man delighteth; is not the law of man, but of God; know that the vnpronounceable Hebrew word here used (and instead of which, the Jews spoke Adonaj, or Elohim ; the Septuagint, and Apostles, 〈 in non-Latin alphabet 〉 : the Ancient latin expositors, Dominus ; and the authorized english Translations, for the most, LORD) is an essential and vncommunicable name, of our great, eternal, and everliving God; who is most truly called, He that is, that was, and that is to come : and therefore, wheresoever you find this Tetragrammaton, 〈 in non-Latin alphabet 〉 . You may be assured, that there is to be understood, either one, or all the Persons of the sacred Trinity. For, whereas the word, Adonai, and Elohim, are sometime communicated to others; that is never so. And therefore, because the word LORD, by which we (according to the Apostles) have expressed it; may be communicable to men: You shall understand; that, wheresoever in the last English translation, you find LORD, thus in Capitall letters: there, is that glorious, and most essential name of God, to be understood; which never ought to be applied unto any other.

But (which I had almost outslipt) you must note that the holy-Ghost, useth here the word Delight ; to show us further: to show us further: that the devotions of a blessed man; are not constrained, or servile: but rather, proceeding from a true and affectionate pleasure, in the worship of God, with the study of his word. It must be unto him, as it was to David: More to be desired then fine Gold; and sweeter then honey, or the honey-comb. Yea, the excellence of his affection; is further, and another way manifested; in that he is said to meditate thereon, Day and Night : For, the Day and Night, in holy Scripture, hath a three-fold understanding: Temporal; Morrall ; and Allegorical. Temporal, is the day which we enjoy by the presence of the Sun: the night thereof, is that which is made by the absence of the same. Morrally, it is taken for life and death; Prosperity and adversity, or such like: and this is also Metaphoricall. Allegorically, the old Law, is called the Night; and the Gospel, termed the Day: and therefore Zechariah in his song; wherein he spake of Christ, and the light revealed unto Mankind in the New Testament, saith; that The day-spring from on high hath visited us; to give light to them that sit in darkness. But Saint Paul, writing unto the Romans, concerning the faith of Christ Jesus; saith in plainer terms: That the Night was past, and the Day was at hand. Even thus many ways, are the Day and Night to be understood, in the book of God. But in this place; they are to be considered, according to all and every of these. The blessed man; meditateth on the Law of the LORD, day and night ; that is: He pondereth all the mysteries of Jesus Christ ; as they were promised, figured, and prophesied of, in the old Testament (which, as the Night, shadowed them over) and then believeth and confesseth them, as they were fulfilled in the new Testament ; which was the Day that made them apparent to the whole world: Yea, he is continually inclined unto the study of Piety, without intermission; Morning and Euening, at Nooneday and at Midnight; both in Prosperity and Adversity; Openly and Secretly. For, many can be content, perhaps, to spare some little time in the Day, for the meditation of God's word: but there are very few, that will break a sleep; and arise at night, with David, to praise God: many can be content, whilst they gain any outward benefit, or preferrement by their profession; to be hot and earnest in the study thereof: but few dare abide, the black and terrible night of persecution. Nay, a little adversity, or worldly inconvenience, cools all their zeal. Hypocrites by Day, that is; openly in the eyes of the world; will be very forward, and seem to be stout professors: but, in the Night, that is, secretly, and by themselves; where none but God is witness: they can laugh at their own dissembling; and with those people, of whom God speaks by the Prophet Malachi, they say thus: It is in vain to serve God; and what Profite is it that we keep his commandments? Again, there be others, that by Night, with Nicodemus, dare, peradventure, come to God; yet by Day, are afraid (or ashamed) to be seen in a Religious man's company. But neither of these, have well understood what is meant by Meditating God's word Day and Night : nor are they yet in the way of Blessedness.

Out of this verse; I do observe these things. First, that there is no true happiness, without the knowledge of God; and the continual meditation of his word. And that those, who are sincerely adicted to his service, and the love of his Truth, are in the right way to Blessedness ; howsoever Atheists, and worldly men, think them simple fools; and their study lost labor.

[ 2] Secondly, I here note; that he cannot promise to himself, the reward of Blessedness ; that frames a Religion, or way to serve God, out of his own brain; though never so strict, or seeming holy: For, it must not be the Laws, or traditions of men; that, he must meditate, but the Law of the LORD.

[ 3] Lastly, I do here learn this Method, for the right study of Divinity ; and practice of Christianity. First, that there must be a love unto the heavenly word: Secondly, a progress, or going forward; in the meditation thereof: and lastly, such a constant perseverance therein, from time to time, and at all times without limitation; in so much, that there must be some part of every day and night, separated for the service of God; that we may say with David: Euening, Morning, by Day, and at Midnight, will I pray unto him.

And, he shall be like a Tree planted, &c. Having delivered in the two former verses, who is a Just and blessed man, both by the Negative, and Affirmative ; he now confirms his former proposition : First, by a similitude, taken from a fruitful Tree, everlastingly green: Secondly, by the end, and prosperous success, of all he takes in hand. By which illustration, we may not imagine, that they are compared with any intent to be made equal (For, the blessed estate of a good man, is far beyond all earthly comparisons) But by such known things, the holy-Ghost applies his demonstrations to mean capacities. And this kind of teaching, was usual with our Savior ; as appears by his illustration of Faith, and the kingdom of Heaven, in likning it unto a grain of Mustardseede ; or comparing Doctrine to Leaven, and such like. Nor hath it been neglected among profane writers: For, a lively Simily, is esteemed among all the Poets (as well ancient as moderne) to be one of the principal ornaments of their Poesie. The Elegancy of whose Poems, some have not been ashamed to prefer, before these vnimitable Odes : whereas, were they as learned in these; as they would seem to be in the other (at lest, if they could read them with the same desire and affection) they should here find; even, in the literal excellency; as many rare, and admirable expressions. Observe well this first illustration; and see in what Author you can better it.

For, although men may, for many respects, be resembled unto Trees; by reason of some similitude in their condition (as thus: Every Tree is either for building, or fire wood; and so, all men are either prepared to build up the new Jerusalem withal; or, appointed fuel for hell fire) yet; there are certain choice Trees, which do more properly serve to figure out the estate of the Blessed: as here in this Psalm, and by this comparison; you shall understand. For; hereby, five things are made remarkable in the upright man's happiness. First, he is resembled unto a Tree that is planted. By which, the stability, and certainty of his estate is signified: For, as such a Tree; is, where, by the carefulness and diligence of some gardener, or husbandman; he may be manured, and preferued from the choking of Thorns, and violence of beasts; whilst the wild Trees of the Forest, are ever in danger of some ruin: So, the just man, who in the Scripture is resembled unto a Palme tree; hath this sure and blessed hope for his comfort: That God, who first planted him; will also protect him from being spoiled of his leaves by the storms of adversity; or overturned by the malice of the adversary. When it shall come to pass, that (as Christ said) Those plants which his heavenly Father hath not planted, should be rooted up.

Moreover, a Tree planted ; instead of that wild nature which formerly it retained; is bettered, and made more fruitful by a new plantation: and in like manner; that man, who had else been naturally apt to bring forth nothing, but the sour fruits of the flesh; being planted in the vine-yeard of God's Church, by the hand of Grace: regenerates, and yields forth plentifully, the sweet fruits of the spirit.

Secondly, it is planted by the Springs, or Rivers of water ; by which, the blessedness of the Just man, is further illustrated: For, as that tree, can neither be barren thorough the sterrile drought of the soil; nor endangered by the scorching heat of Summer: whose root is ever moistened, with the nourishing waters of a pleasant stream; So, the regenerate man, having his root in Christ (where the ever springing fountains of his Grace; with sweet dew of mercy, continually cherish it) even he, shall always flourish. For, neither can he be consumed as the wicked are, by the burning fire of God's indignation; nor made unprofitable for want of nourishment. To the same effect speaks the Prophet Jeremiah, in his illustration of such a man's happiness; by a similitude taken from the like Tree. He shall be (saith he) as a Tree that is planted by the waters; and that spreadeth forth her roots by the River, and shall not see when heat cometh: but her leaf shall be green, and shall not be careful in the year of drouth, neither shall cease from yielding fruit. By the Rivers of water, in this Psalm, is Allegorically meant; the word of God, and his Sacraments: which, are the means whereby he infuseth into us, the graces of his Spirit; keeps us growing in Faith; and nourisheth fruits, to eternal life.

Thirdly, it giveth fruit in due season : Whereby is manifested another property of the blessed Iustman: By the fruit (saith our Savior) the Tree is known ; and so is the just man by his works: Who, in bringing forth his spiritual fruits, may (not unfitly) be resembled to a Tree. For, as the Tree brings forth fruits for others, rather then for it self: So, the upright man fructifies, and sends forth good works, and deeds of Charity; not, thereby to merit ought for himself; but to glorify God, and to benefit others. Which is a noble Blessedness. For, as the Apostle saith; it is a more blessed thing to give, then to receive. Further; we have the Pronoun His: to show us, that as the Tree giveth forth no fruit but his own, and according to his kind: So, the righteous, doth the works proper to a regenerate man; all the good deeds which he performeth, are done with that which is his own: and so cheerfully; that they may be called His. Yea, he yieldeth forth good fruits, according to the measure, and quality of those gifts which he hath received. Lastly, the Tree giveth forth her fruit in season, or in time: that is; in her time of fruitfulness; and so; the upright man, doth good in due time; even upon the first occasion offered. He is never barren, when necessity requires fruit. If in one day, a thousand men need his comforting hand; he is ever willing, according to his ability, to give redress unto them all. Neither too soon, nor too late comes his charity: but, like sweet and well ripened fruit, is ever, then ready to be received; when it may be most acceptable to God, timely, in respect of himself; and very profitable to others. But indeed, by the fruit here is principally meant Faith, and the confession of salvation by Christ: which can never be, without works. And that is it, which our Savior meant, when he, said: Herein is my Father glorified, that you bear much fruit.

Fourthly, His leaf shall not fade: Yet; the similitude holds very properly, in that the blessed man is resembled unto a tree, not only fruitful, but flourishing also; and ever adorned with the comely ornament of green leaves. For, as the Palmetree, whereto the Just man is likened, in the 92 Psalm (and from which tree, it is very likely, this similitude was taken) is never, as Pliny saith, without fruit; and therefore must, consequently, be always green: so, the Just man is continually beautified, with all the accomplishments of a Christian; full of holy thoughts, plentiful in profitable words, and seriously exercised in good actions, without weariness in well-doing: and to accompany that fruitfulness, enjoyeth such a perpetual happiness, as grows at no time subject to any momentary change. What storm soever happens, he is still in a flourishing and prosperous estate: yea, when the ungodly (like those trees which are altered, according to the disposition of every season) must lose, in the winter of their trial, all that uncertain glory, gotten in the spring-time of their prosperity: even then; the happiness of the righteous is so permanent, as the coldest frost of adversity, can never strip him of his fair leaves: that is: no persecution shall be able to take from him, the fair livery of his profession, nor put him, beside the Crown of an immortal glory.

Fifthly, whatsoever he doth, shall prosper : In these words, he doth (as it were) sum up, and make perfect his expression of happiness. And the Prophet doth it without the Metaphor ; for, I have observed, that to express one and the same-sentence; partly by the figure, and partly without: is ordinary in the Psalms. Yet, the great Scholar, and Cardinal, Bellarmine ; in his Comment upon this Psalm, would have these words (whatsoever he doth, shall prosper) to be referred unto the Tree. Then, having interpreted the Hebrew Verbe, Iasliach; prosperare faciet, will make to prosper: he gathers from thence, an active virtue to be in the tree; helping on the ripening of his own fruits. And, by the application of the similitude, would also note unto us; that, there were an active virtue of free will in man, concurring with the Divine grace, to meritorious works. But, by his leave, it seems to me, not so to be understood; for, that interpretation, is both harsh in the sense, and contradictory to the opinion of most Expositors. Yea, one of his own faction, Lorinus, a learned Jesuit, writing on this Psalm, saith; that it ought rather to be understood of the Just man, then of the Tree. Lyra, a very ancient Expositor, hath so taken it also: and so have the greatest number of most authentical Writers. For which cause; I rather allow it: but especially, by reason I believe it, to be indeed the best, and natural sense of this Text; agreeable to the happy estate of a good man; and the same blessing, which the Scriptures testify, to have been vouchsafed to such as fear God. For, it is said of Joseph: The LORD made all that he did, to prosper in his hands.

But from hence, we must neither gather, that all those are good men, who prosper, and thrive, in the things of this life; neither imagine, it is here promised, that the Righteous shall be without troubles, or hindrances, in their temporal affairs. The meaning rather is: that all things, (even those) wherein they seem to the world most miserable, should redound to their comfort; and prosper them in the way to eternal life. According to the saying of S. Paul ; All things work together for good, to them that love God. David also confirmeth the same, out of his own experience: for, saith he; It was good for me, that I was in trouble. And indeed, it is the end which crowns all, and that which makes the undertaking prosperous, or unfortunate: not the occurrences, that happen well, or ill, in the proceeding. For, though a Commander in the wars find, that all his determinations proceeded ill, in the ordering of his Battles; and that all his Stratagems, turned a while, to his hindrance: yea, though with the loss, of many thousands of his men, and the effusion of much of his own blood, he hath endured a terrible, and sharp encounter. Yet, if at last, the victory be on his side, he hath his aim; and thinks, that his undertaking prospered in his hands. So, though a Christian man hath, in this life, suffered innumerable miseries; though matters have succeeded so ill with him, that sorrow upon sorrow, and mischief upon mischief, overwhelmed him, and everything that he endeavored, tell out contrary to his expectation; yet, if at last (as questionless he shall) he reap the Crown of immortal glory: we may very well say, that whatsoever he did, hath prospered. Yea, his miseries and infirmities, were for his good, suffered to come upon him; even they also, prospred in his hands; and were the means to make him, a right blessed man.

For, you must understand, that there is a twofold Blessedness; Beatitudo in via, & in Regno ; A blessedness in the way, and in the Kingdom. That in the way, is also twofold; one, on the right hand; and the other, on the left: The left-hand happiness; is the abundance of temporal prosperities. For, the Psalmist having reckoned up many temporal benefits; concludeth with these words. Blessed are the people, that be so. Happiness on the right hand, is the gift of spiritual graces, bestowed in this life. For, saith our Savior, Blessed are the poor in spirit, the humble; those that hunger and thirst after righteousness, &c. But the last of these blessings ; appertains only to the children of God: the other, are indifferently bestowed, both on good and bad.

The Blessedness in the Kingdom ; is that, which is principally meant in this Psalm : and indeed, the most perfect complete happiness. The possession of that, we have now in hope only. None, but the sons of God, can enjoy it, in the other world (as is aforesaid) nor, can any man, but those that have their hearts enlarged, by the Holy Ghost; enter into a worthy thought thereof, here. For, as S. Paul saith; It is that, which eye hath not seen, nor ear heard, neither comes it into the heart of man, to conceive what God hath prepared for them, that love him. It is so many degrees, beyond the felicity of this life, that the most blessed man is miserable here, in comparison of the happiness, which he shall be crowned with all, after his death. And therefore, if you have respect to that, which may most properly be called Blessedness, it must be looked for in another world; for, as the Poet saith:

But, because carnal men, are too too much persuaded, that true felicity may be enjoyed in this life; I would have them learn, what is required, to the making up of a perfect Blessedness. For, they must know, there are three things, which are of the essence of true felicity. The first is, the knowledge of the Cheefe Good; this is eternal life, to know the only true God, and him whom thou hast sent, Jesus Christ, saith S. John. Secondly, there must be a fruition, and full enjoying of that Cheefe Good, being so known. And lastly, a perfect delight, and contentation in that which is enjoyed. Without every of which circumstances, there is no perfect happiness. For, he that enjoys, and is contented; without the full knowledge, of the certainty, and worth of that, which he enjoys: hath but a dull uncertain contentation; and is deprived of a great part of his felicity.

In like manner, he that knows what it is to be happy, and hath it not in possession, is so far from happiness; that he is the more miserable, by the apprehension which he hath, of the great good he wanteth. But if he did know, and enjoy to; yet, if he had not the blessing of a contented mind, it were as much, as if he enjoyed nothing.

S. Augustine hath a speech, much to this purpose, in his first Book, De Moribus Ecclesiae Catholicae : For, saith he, Beatus neque ill (quantum existimo) dici potest, qui non habet quod amat qualecun{que} sit; ne{que} qui habet quod amat, si noxium sit; ne{que} qui non amat quod habet, etiam si optimum sit. That is: Neither, as I think, can he be said, to be blessed, who enjoyeth not what he loveth, whatsoever it be; nor he, that attaineth to what he affecteth, if it be hurtful; nor he, that is not pleased with that, which he possesseth, although it be the best thing. And he giveth this reason: Nam, & qui appetit quod adipisci non potest cruciatur; & qui adeptus est, quod appetendum non est, fallitur; & qui non appetit quod adipiscendum esset; aegrotat. Id est: For, he which desireth what cannot be attained, is vexed; he that hath attained unto that, which proves not worthy desiring, is deceived; and he which affecteth not, what is indeed worthy the enjoying, is sick; or faulty in himself. And so, not one of these, can be blessed: because, neither of their souls is without vexation and misery. For, if it might be so; these two contraries, Blessedness, and Vnhappinesse ; should dwell together at the same time, in one man: which were impossible.

This Blessedness, cannot then, consist in temporal & transitory things. For, though we may have the knowledge of their utmost good, & get also the possession of them; yet, it is impossible, they should give us a content, beyond which, nothing is to be desired. For, the soul of man, is of a spiritual nature; and of so large an apprehension, that the whole world is not able to fill it. Though you should feed the boundless desire of man, with Kingdom upon Kingdom; he would never find end of desiring, until he had the possession of the whole world, with all the creatures therein: and though he could compass that: yet, because the mortality of his body, would ever put him in fear, to be deprived thereof; he would nevertheless be full of disquiet. Nay, were it possible, that fear, might be taken away also: it would then discontent him, that there were not more worlds, & new things, to covet and possess. And so, he would be unhappy, in the midst of all that happiness.

This, made Solomon say (when he had searched into the nature of all creatures, and sought to please his soul, in whatsoever it longed for) that all things under the Sun (even knowledge, and those which are accounted the best) were vanity, and vexation of spirit. And this▪ if worldly men did better consider, doubtless, they would not so much adict themselves to the things of this life: but seek to have their souls, rather filled with the knowledge of God; who is only able to satisfy them, & without whom, they are ever empty, and seeking up and down for that, which should fill them. For, the end to which God created the soul of man, was (as S. Augustine saith) That she might know him; in knowing, love him; and in loving, enjoy him: wherein consisteth perfect blessedness, never to be lost again; and that, which is principally meant in this Psalm.

The Doctrines, that we may gather from this third verse, are these.

First, that if the Blessed are planted, & not as naturally growing trees: then, the efficient cause of our salvation, is God. For, it is of his gracious favor, that we are planted in the Vineyard of his Church; otherwise, we had been as wild Olive-trees, growing on the barren mountains.

Secondly, in that it is said. The Blessed is as the Tree, planted by the rivers of waters: We are taught, what the instrumental causes of our saluatiō are; even the Word of God, & his blessed Sacraments. For, by the Springs, or Rivers of waters, are those allegorically understood (as I said before) & in that, they are said to be planted; thereby, we also gather further, that such as are out of the Church, till they be there seated, by the fountains of (life and inoculated into the mystical body of Christ ) are not yet in the state of Blessedness.

Thirdly, we may hereby know, whether we belong to God, or no. For, if we be trees of his Vineyard, we cannot but be sensible, of the sweet graces and operations of his Spirit: and shall not be found barren, of those spiritual fruits, which God will look for, in their due time. And be assured, that if we be unprofitable; though we carry never so many fair leaves of hypocrisy, to cover our sterility: we shall one day be stripped of them, and cast into the fire.

Fourthly and lastly, we are here taught, not to judge of men, by their prosperity, or adversity; but, howsoever their outward affairs succeed, to esteem them blessed, and happy men, that love and honor God. And so, I conclude this first part of the Psalm, which doth in brief deliver thus much: That he, which would be a blessed man, ought to avoid all manner of sin, love God's Word: meditate it, practice it, go forward in that practice, bring forth fruits of righteousness; and continue unto the end of his life, in that course.

The second part of the PSALM.

4. THe ungodly are not so: but are like the Chasse, which the wind driveth away.

5. Therefore the ungodly shall not stand in the judgment, nor sinners in the Congregation of the righteous.

6. For, the LORD knoweth the way of the righteous: but the way of the ungodly shall perish.

THe Prophet; or, rather the Holy-Ghost, by the mouth of the Prophet, having in the former part of this Psalm; in an excellent manner, set down unto us the blessed estate of a good Christian; and in diverse particulars discovered, and illustrated his matchlesfe Blessedness ; that we might be thereby drawn to love and seek it. Doth now, in this other part, briefly (yet as fully) acquaint us with the miserable condition of the unbelieving sinner. even in these few words: The ungodly are not so. For, they carry in them a direct Antithesis unto the whole first part of the Psalm ; and imply every whit as much, as if the Prophet had said: The wicked are such ; as neither discontinue their walk, in the Counsels of the ungodly : nor shun the way of evil doers ; nor avoid the seat of the scornful. And therefore, are in no possibility, to be so happy as are the righteous. And this the Septuagint, very powerfully expresseth, by doubling the Negative, 〈 in non-Latin alphabet 〉 , the wicked are nor so, nor so. To wit: nor so holy in their life; nor so blessed in their end. They are not so studious of God's word, as the righteous; and therefore he taketh no such knowledge of their ways: they do not so affect the way of his service; & therefore he suffers their way to perish: they are not so planted ; and therefore not so safe, but in danger to be rooted up, by the judgments of God: they are not so situated, where they may be nourished, by the moisture of the Rivers of God's grace, conveyed by his word and Sacraments, into their hearts; and therefore, not so flourishing; but in danger to be withered by the burning heat of his Indignation: they are not so fruitful; and therefore, likely to undergo a curse, with the barren fig-Tree. They are in nothing answerable to the condition of the well planted Tree, here spoken of: but ungodly men, and Hypocrites, for the most part, yield no fruit at all. If they bring forth any; it is not good. And then it is no better then if they were unfruitful: For every Tree that bringeth not forth good fruit, shall be hewn down, and cast into the fire. Or though it might, perhaps, for some respects, be called good fruit, which they give; then it is none of their own: For, they do, like most of the great rich men in these days; who, other while indeed, relieve a few poor souls. But it is with the fruit of other men's labors. Yea, they leave many goodly shows of Charity behind them; with that which had been, with extreme covetousness and oppression, torn, as it were, out of the throats of their poor Neighbors. Or if we should grant that it was their own fruit they gave; yet, it would be found to come out of season, and when there is no great need of it: whereas a cup of cold water; given unto a poor man in extremity: comes in better season, then a great deal of vain liberality at other times. But, if we should yield them this; that their fruit came in season ; it is in their own season then: And when is that? Forsooth, now and then; perhaps at such times, when as the customs of their Country require public hospitality. And then; it is but forced, sower, and unsavory fruit. For, most commonly, for one honest man that shall satisfy his necessity among them; two Russians shall be made drunk. Or else their season is, when they may take occasion to make most show to the world, of the seeming good they do: like the Pharisees, that blew Trumpets, when they gave alms. But indeed, the principal time and season of their vintage is; when the Axe is set unto the root of the Tree. Then; when the leaves of their youth, and prosperity are fallen off; the branches quite withered; the body rotten, ready to stink with putrifaction; and they in case no more to hoard up, or keep it unto themselves; then (if the Devil do not come before they be aware, and carry them away by the Rootes; as sometime he serveth old Trees in the Forest) it may so fall out, that they leave a few unseasonable fruits behind them: which often, in fine painted Almshouses; make show of more relief, then is half performed.

Nor are the ungodly, in respect of their unfruitfulness, or vntimelinesse in bearing fruit (only) so contrary to the righteous: but even their leaves, those their fair leaves; that make them seem so flourishing, are but the Summer ornaments of prosperity; and must wither and fall off, in the winter of their trial. Yea, nothing they take in hand shall prosper them in the way to true happiness; therefore all their undertakings are in vain. And as the Holy Ghost here saith: It is nothing so with them, as with the Godly.

Thus; exceeding elegantly, hath the Prophet described the misery of the wicked, by opposing it unto the felicity of the Just. Which he yet maketh more apparent: and, howsoever the world esteems her own as fortunate men; he shows the contrary. Seeming also, not contented to set it forth by a similitude, directly contrary to the former; he leaveth the first Metaphor, and resembles them, to the vilest and lightest Chaff : as if else, he should not have made them contemptible enough, in his expression.

And here I could show, how properly the wicked may, for diverse reasons, be likened unto Chaff. As in regard of that lightness, which makes them inconstantly carried away, with every vanity: or in respect of their sterility, with such like. Which (because every reasonable capacity can apprehend them) I will omit: & only desire you to take from hence this observation. To wit, that the enemies, and oppressors of God's Children; with all other ungodly men (though they be admired of the world, and seem mighty and vnmouable in their own haughty opinions) are, (nevertheless indeed) poor base things; mere Chaff. Nay, the worst and lightest of it: even that which is scattered every way with the wind. Or worse, if worse may be: For, they are not only unsettled, and restlessly driven too and fro, in their own vain practices; or tumbled up and down by the distempered fury of their miserable affections: but their riches, honors, powers, and their very place of being (as David saith) shall decay, and be no more found. For, the terrible wind of God's wrath, shall puff all, into everlasting perdition. Yea, God's judgment will rush upon them on a sudden, and invisibly, as a wind: which shall come they know not from whence; and carry them they know not whether. Nor shall their strength, eminence, or greatness, defend them. But, as the wind makes most havoc among tall Cedars, on high Mountains: So, shall their pride and loftiness, make them more subject to the tempest of God's indignation. As appeared in Pharaoh, Nebuchadonezor, Herod ; and such other. But some may say; many ungodly men live free from all those miseries and crosses here spoken off. Truly, it seems so for a time; but the greater will be their sorrow at the last. Nay, I am persuaded, that even in this life, and at the best; they have so much bitterness, to make unsavory all their delights: as, if we could look into the hearts and consciences, of those that seem happiest men to the worldward. I believe we should discover so much horror, and disquietness; as would make us set light by our discontentments. For, many of them, amid their abundance of wealth and honors; are more distempered with toys; then a constant Christian is, with his greatest afflictions. And if trifles will not move them; they have matters of greater consequence to disturb their rest. One grieves, to see the family, which he thought to make honorable, by his own policy; quite rooted out by the improvidence of his Children: Yea, the miserable Catiue, lives to behold his sons prodigality, consume his usury; and yet hath not the power to afford himself the benefit of his own labors, neither to do one good deed, that may purchase a prayer for him; until it is too late. Another, hath labor'd for the applause of the people; and with vexation of spirit, comes to hear his name made the just subject of Libels; and himself reputed odious in the common-wealth. One, is sick, for some disgrace received from his Prince. A second, grieved with the vnkindenes of those whom he thought his best friends. A third, mad at the pride of his equal. A fourth, ready to hang himself for the insolence of his inferior. A fifth, pines with envying at his superior. A sixth, sleeps not for desire of preferment. A seventh, trembles through fear of losing his office. The eighth, hath a wife that is more shame, and discontent unto him, then all these. And, which is worse then that too; he knows not what shall become of him at last. For, sometime he thinks that men die like beasts, without hope of another life. And then, it grieves him, that he must forever, leave the world, which he so much loved. Another while, he remembers he hath heard of a God ; and a Day of Judgment. Which, putteth him into such a desperate fear; that he is never alone, but his heart quakes; and his guilty Conscience so stings & threatens him, with hell and damnation; that he sometime wisheth he were indeed, realy dust, or Chaff ; and that, the wind might scatter him into nothing.

Oh God! that I were able so to screw this, into the hearts of worldlings; as to make their muddy apprehensions, more sensible of their unhappiness: and allure them, to seek for that true and perfect felicity, which is here promised. But alas! it is beyond my power. For the whole world (almost) hath run through all the degrees of wickedness; and the greatest part, are become Benchers, in that damnable society of Scorners : with whom, it is impossible to prevail. Nay, my God; would thou mightest be pleased (though it were but so far, to enable me with thy spirit) that the apprehension of these things, might ever continue in myself, so fervent, as at sometimes they be. For, by that means, I should not only; never more again, be carried away by those vanities and infirmities, whereunto youth and the frailty of my condition is prone; but become also, so highly delighted with the contemplation, and hope of that incomparable blessedness which is prepared for the lovers of thy Law: that the worlds minions should see, I did not merely in word; but truly in deed; neglect, and despise all those things, which they account either felicities, or disasters in this life. Yea, they should perceive me, so far from thinking myself a miserable man; For being in poverty, slandered, neglected, contemned, tortured, with such like: or, from imagining myself a happy man, in the fruition of that vain favor, honor, wealth, ease, fame,and respect, which they glory in▪ as, they should with envy be forced to confess within themselves; that, by a means which the world knew not, I had ariued at such felicity; as in respect thereof, their happiness, was but as dirt, and dung to Gold and Silver. And perhaps also when they were in their greatest earthly pomp: It should more vex them, to behold me (whom they account miserable) disdaining those things as trivial, wherein they place their highest blessedness; then it can delight, or content them, to possess those pleasures or preferments which they enjoy. This, oh Lord were possible; if thou wouldst always preserve in thy servant, the consideration, which at sometime thou vouch safest to bestow upon me. But I am the meanest of thy children; and I confess that these good affections, and apprehensions, which I sometime have of the blessedness here promised: do often; yea,too often fail in me. And then, I do not only shrink as much as any other, under the burden of temporal afflictions: but my heart is also entangled, with those desires, and preposterous contentments, that vainest world-lings seek after. Which weakness; I both heartily pray thee (Oh God) to heal in me; and surely believe also, that thou wilt do it, when it shall be most for thy glory, and my furtherance, in the way of truest Blessedness. The thought whereof; hath now so highly transported me; that, I had almost forgotten what I had more to say, touching the infelicity of the wicked. But now I descend again, to speak of them.

Therefore the ungodly shall not stand in the Judgment, &c. You have formerly been given to understand, of the great difference, that is between the Righteous and the ungodly ; both in their condition, and their reward. Now, he shows that a difference will be betwixt them; not in this life only: but also in the last day. For, that is the principal Judgment here meant: and spoken of, per Antonomasiam, as the Arabic Interpreter, by these words, in sine, doth plainly denote.

They shall not be able to stand in the judgment, nor in the congregation of the righteous.

That is; they shall not be approved but have judgment pronounced against them, to their overthrow, at the general Doome. For, so are these words, shall not stand, to be understood. And the phrase is not only proper to the Hebrews ; but usual among the Latins, and us also. Cicero hath, Causa cadere ; which, is after the same manner of speaking: And Terence, where he saith, Se, vix stetisse ; means, that some of his Fables were scarce approved of, by the common people. And when, with us, a man comes to his trial, before a Judge: we often say, He cannot stand out. Or, that, He will have a fall ; when we mean, his cause shall not receive approbation.

Now, the reason, why the ungodly shall not stand in Judgment, &c. is partly shown in the former verse. And that is, because they are but as the Chaff ; even the refuse of man-kind, vain, light, unnecessary persons, without fruit, wholly void of that worth and weight, which should make them of esteem in the sight of God. Yea, such as cannot be able to endure his judgments; because, they will be unto them, as the wind, scattering Chaff. Alas! who would imagine this (seeing the bravery of this worlds Fauorites) but that the Spirit of God hath said it? Now, they are so mighty, that they think it impossible, to be moved. They have Counsels, in which the Righteous are not to walk: Ways, wherein they must not stand: Judgments, in which the innocent dare not appear: And they have Assemblies, and solemn meetings, from which they exclude all good men. But, when the Judgment here spoken of, comes (for there will come such a day) the poor dispersed, and despised members of Christ, shall be gathered into one Congregation, whereinto no unclean thing shall enter. Nor, shall the ungodly mingle among them, in their Assembly; but be separated from them, and thrust unto the left hand of the Judge. And although, here they may appear powerful; make great boast of their authority; and, perhaps, in our Courts of Judgment on earth, be able to stand out, until they have ruined the innocent (for, in any cause, favors are to be had, among the corrupted Judges of this world.) Yet, in the general Doome, when every man shall appear naked, without bribes; and before a Judge, that can never be corrupted. Alas! what will those things? those vain things, profit them, wherein they now glory? Then, those noble Tyrants shall be glad, to sneake into corners, and crannies of the earth, to hide themselves from the presence of God. They shall not have power, to stand among those poor men, over whom they have heretofore tyrannized; nor be able to abide the least trial of God's Justice: but, affrighted with the terrible aspect of their angry Judge, and tortured with the horrors of an accusing conscience; shall be utterly amazed, dejected, confounded, and with a distracted fear, be glad (& in vain be glad) to entreat the hills, that they would fall down, and cover them. That you may be confident, of the terror of this Judgment; & that, there will be a separation of the wicked, from the Congregation of the righteous (as it is here said) See, what our Savior speaketh, in the 25 chapter of Saint Matthews Gospel, to this purpose.

But, this place may have respect to other Judgments. For, beside that great and general Doome ; there is a twofold Judgment, in this life; wherein the wicked shall not be able to stand. One is, the Judgment of themselves; when their own conscience shall accuse: and condemning them as guilty, cast them down headlong into despair. The other is, when the plagues and judgments of God are suffered, to lay hold of them in this world, for the example of others. Now, in neither of these; shall they be able to stand out before God.

Note here, that those Hebrew words, which are interpreted in our Translation, They shalt not stand, are in the Septuagint, and vulgar Latin Translations, turned thus, 〈 in non-Latin alphabet 〉 , Non resurgunt, that is, They rise not again. And thence, some have weakly and ignorantly gathered, that the wicked shall not rise in the flesh, to come and receive Judgment in the last Day. Yea, with this opinion, was that learned Father, Origen, a while deluded. But, it is a great heresy: for, they shall surely be raised, and summoned to that Doome (as appeareth in many places of holy Scripture) but there indeed, they shall not be able to stand out in their own Justification, as belonging to the Assembly of the righteous. Because, when they shall think, to excuse themselves; the King shall turn them forth, with this terrible sentence. Go, ye cursed, into everlasting fire, which is prepared for the Devil and his Angels.

Hence then I observe; that there shall be a general Doome, wherein both good and bad shall be summoned, before the Tribunal Seat of God. And that, although Hypocrites, like tares amongst wheat (or rarher, like good wheat) may be suffered, in this life, to shroud themselves in the Church of God, and come into the Congregation of the Righteous, under the name of Christians : yet, in the harvest (that is) in this Judgment ; he will separate them. And the ungodly shall not be able to stand, in that Assembly of the Just; but, The Lord will gather the Righteous, which are the wheat; into his Granard: & cast the sinners, which are the chaff; into unquenchable fire.

But, that no weak conscience may be driven into despair. I desire the Reader, not to imagine, that every man, who hath the pollutions of sin, is in danger of this separation; for, every man is so guilty of sin, that if God should mark all that were amiss, and enter into Judgments with his servants: None were able to stand in the Judgment. No, not the most Righteous; neither should any flesh be saved in his sight. We must then consider, that there be two sorts of Sinners. The one regenerate, who offends unwillingly; and falling into transgressions, through infirmity, by repentance, true contrition, and amendment of life, riseth again; and seeks forgiveness, in his Redeemer, Jesus Christ. The other, unregenerate; who, out of wicked impiety, and malicious willfulness, follows without repentance, the study and practice of sin; obstinately refusing, or neglecting the grace of Christ. And they are such, whose estate is so miserable, to be excluded, from the Assembly of the Righteous. The other, laying hold on Christ, are by faith made righteous in him, and shall be reckoned among the faithful and happy Congregation.

For, the LORD knoweth the way of the righteous, &c. The reason is here given, why the Just man is so much more happy, then the Sinner; and how it comes to pass, that, he walketh not in the Counsels of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful. And why, in the last Judgment, there shall be a separation made, and a difference put between the good and the bad. And it is this, God knoweth the way of the righteous, and the way of the ungodly shall perish. Which implies, that there is a contrariety in their way ▪ and that therefore, they cannot meet in one Congregation.

But why is it said, God knows the way of the Righteous ? Doth he not also know the way of the wicked, you will say? I answer, yes. For, God's divine knowledge extends itself to all. Yet, in this place, the word, knoweth, includes, especially, a regard, or approbation; and is, as if he should have said, God acknowledgeth, takes care for, regards, or alloweth the way of the Righteous: and, because their endeavors and aims are, to shun the Counsels of the ungodly, and by obedient directing themselves, after the rule of the Sacred Word, to seek his glory, with those ways, that perish not. Therefore, this God, of his free grace, keepeth them in the right path; and by that direct course, conducteth them to the same blessedness, whereunto he foreknew it would lead them. And, that this word, knoweth, may be understood, as is aforesaid, to imply a regard, or approbation, appeareth in these ensuing places. Psal. 101.4. Rom. 7.15. 1 John 3.2. And so much may be also proved by that place of Matthew, where Christ useth the contrary speech, to show the disrespect that he would have to the wicked. I never knew you (will he say) depart from me, ye workers of iniquity. This word, knoweth, may have respect also to the fore-knowledge of their election. For (as some understand it) to that purpose, S. Paul useth it in his second Epistle to Timothy, chap. 2. and the 19. verse. And writing to the Romans, he saith. Those, whom he did foreknow, he did also predestinate, to be conformed to the Image of his Son.

But the way of the ungodly shall perish. And that is; because, God regardeth not, neither is delighted with their courses. They propose unto themselves a happiness; but come short of it: because, their counsels, endeavors, and all; are overthrown, before they can attain to the possession thereof. And needs must it be so. Seeing it is, neither the right means, which they use; nor, a true happiness, which they seek. For, where to tends their aim? Sure, not to God's glory; nor, to seek their spiritual well fare; nor any greater blessedness, then the compassing, or enjoying of some brutish, or transitory pleasures. Which, before it be long, either altogether fail them; or, instead of a desired happiness, are a means to bring upon them the curse of some unexpected misery, which is ever the period of such paths. So, they at length, perceive with much discomfort, that their labors are lost, their time mis-spent, & that (as the Prophet here saith) Their way must perish, and come to naught. In brief then, I understand these words, The way of the ungodly shall perish: As if the Prophet had said. The ungodly come short of blessedness, and shall be excluded from the Congregation of the Just; because, the Lord is regardless of them; and so, those vain ways and courses, which they follow, shall fail to bring them thither.

Hence then, we are taught, how to esteem the world, with all those titles, honors, and favors, wherewithal she allureth us, to settle our hearts, upon the painted and uncertain felicities of this life: and to be heedful, that they draw us not into the way of destruction. And, as the first part of the Psalm, ought to win us, in respect of the felicity, promised to the way of the Righteous: so, the ruin, that is here threatened, may terrify us from the way of sinners.

Further, we may hence learn, not to be dejected, in our miseries, though we are mercilessly oppressed, by our Adversaries; nor, be discomfited: because, the world neither pities, nor takes notice, of those many slanders, and secret injuries, which we unjustly suffer. For, if God (as it is here said, he doth) knoweth, and regardeth, the way of his servants, we may be certain, that he seeth every affliction in this journey, and will not leave our oppressions unrevenged.

We may also hence be taught; not to take offense at the short prosperity of the wicked; nor, to be allured with the pleasantness of their ways. For, though they be delightful to the sense, and goodly broad paths; yet they lead to destruction, and, as it is here told us, they shall perish.

Thus, according to my ability, I have gone thorough with an Exposition upon this Psalm. Wherein, though I have followed no one; yet, I have run the ordinary way, with other Expositors. But, because I believe with S. Augusline, there is no Psalm, wherein the Author of it, had not respect to Christ. I will show you, how it may be so aptly applied unto him, as you shall easily believe; that, although it may be accommodated to all the Saints; yet, above others, the Blessed Man (as we say) per Antonomasiam, means Christ ; and, that this Psalm, was principally intended of that Just One.

For, it is a Song, or Psalm, wherein blessedness is ascribed, to that thrice godly Man, who is no way guilty of any kind of sin; whether it be of transgression, omission, or original. And who, but He only; (or those, who have received it by Him ) can be honored with such innocence; or capable of so high a dignity, as this true Blessedness : who alone, perfectly fulfilled the Law? And was obedient, even to the death? Doubtless, none. For, all that are so called, are so entitled by him And he, is that for-ever-blessed Man, whose foot never walked, in the crooked way of the ungodly ; nor, stood in the slippery path of sinners.

He it was, who in true humility, taught the simple truth; and neglecting the vain dignities of the world, never reposed himself, in the imperious seat of the Scornfull, with the disdainful Pharisees. He it is, whose delight is in fulfilling the Will and Law of his Father ; and in the accomplishment thereof, he seriously exercised himself, both day & night. He, is that flourishing Tree, planted by the pure rivers, of water of life; clear as crystall, and proceeding from the Throne of God: even that Tree, which is planted in the midst of new Jerusalem, and hath brought forth the fruit of our salvation, in due season, and in the fullness of time: according to the Scriptures.

This is he, whose leaf shall not fall. That is; his words shall not fall to the ground, but remain ever flourishing, and serve to heal the Nations ; according to the Prophecy of Saint John. And doubtless, whatsoever he doth shall prosper. But the wicked are not so: that is; the Jews and other wicked persecutors of Christ ; with such as by Faith, put not on his righteousness; are in a quite contrary estate. Like Chaff scattered with the wind ; yea, in a miserable, vain, and unsettled condition. And therefore, when this our redeemer shall enter into Judgment with the world; such an Antipathie will be between him, and unrighteousness; as they shall not be able to stand before him. But, when the Children of his kingdom shall be congregated at his right hand, to partake with him in eternal bliss; as they have been partakers with him, in his graces here: then shall the wicked be shut out of their assemblies; to be cast into eternal perdition. And of this separation, the reason is; because the Righteous do follow Christ in the way of his Gospel ; and walk in the Faith which he hath approved. Whilst the Jews, and such as are without the Church: seeking salvation by the works of the Law, or following some such wrong, or by paths; their way fails them, and comes unto an end, when it hath brought them to the left hand of the Judge. Where; they are farthest off from Blessedness.

Meditations, upon the first PSALM; in verse.

THE PARAPHRASE; WHERIN THE WORDS of the Psalm, are wholly retained: and distinguished from the rest, by a change of LETTER.

BLessed is the man, that, being in the first estate of innocence, doth not walk from it, after the evil affections of corrupted nature: in the lewd Counsels of the ungodly ; By consenting unto evil concupiscences, Nor stand in the broad way of sinners, acting, and persevering in evil: Nor sit, in the infectious seat of the scornful ; scoffing virtue, deriding religion; or, by false doctrines (and evil examples) perverting others.

For, he is such an one; who, is not careful only, to avoid evil. But, is inclined to good also. His delight is seriously in the Law of the LORD. And, in his eternal Law (that he may know, teach, and fulfill it; in thought, word, and deed) doth he meditate, upon all occasions; and at all times; even, Day and night, without intermission.

In this; consisteth the means of his felicity. And he shall be like a flourishing Tree ; which, the Divine Providence hath planted, by the rivers of waters. For, as such a Tree, being nourished by those streams, hath the means that will enable it, to bring forth his fruit in due season : so, the Blessed Man, being planted by the fountains of Grace, flowing from the Holy Spirit of God; bringeth forth in due time, the fruits of faith, and good works, to eternal life. And, in the greatest drought, receiveth such refreshing; that his leaf shall not fade. A word of his, shall not be in vain (though, for the present, it seem to fall to the ground) but it shall take effect. And whatsoever he doth, shall prosper, at last; both to his everlasting glory, and the instruction of others.

Now, the ungodly ; because, they walk after their own Counsels, are not so blessed: neither, doth anything they take in hand, so prosper. But, they, are like the chaff, which the wind driveth away. For, as that is dry, unfruitful, and therefore carried about with every puff; so, they wanting the moisture of grace, are therefore over-light; and the spirit of the Devil, the wind of pride, temptations, and evil affections: vnsetledly hurrie them to and fro, without rest.

And, by reason of this; even because, these vanities carry them from God. Therefore, the ungodly shall not be able to stand, as innocent, before him, in the Judgment. Whether it be that, which he shall be pleased to inflict on them, in this life: or, at the last Day. Nor, shall false worshippers, or such Sinners ; who have neglected this means of Blessedness: be admitted in the Congregation of the Righteous, among those, to whom God (having separated them at his right hand) shall hereafter say: Come, ye blessed of my Father, &c.

And all this, cometh thus to pass. For that, the LORD accepteth, knoweth, and alloweth, the undefiled way of the Righteous, and the courses, which they follow, to attain this blessedness. But, contrariwise, so abhorreth the way of the ungodly ; that the endeavors, of those Reprobates, shall perish, with them, in eternal damnation.

The Prayer:

OH thou eternal Son, of the ever-living God. Who, art the way of life, the means of all true Blessedness, and the only Happy One; who, continuing in thy integrity, hast both avoided, all manner of sin; and every way fulfilled the whole Law, and will of thy Father. Thou, oh Christ; who art that tree of life, which brought forth the fruit of our salvation, in due season: and without whom, none can ever have sure hope, to become happy. Grant, oh sweet Redeemer; that by the imputation of thy righteousness; we, who are fallen from our first Integrity, may be regenerated, and made spotless again, in thy sight. Sanctify our polluted hearts, that they may no more wander after, the vain counsels, of ungodly affections. Let them not have power, to allure us into the way of sinful actions. Or, if we do (through frailty) at any time, stray from Thee, into the trodden path of Sinners, which leadeth to destruction (as we must acknowledge, we often do.) Bring us back, oh sweet Jesus ; and let us not stand there, until we lose the feeling of our sins: and forget forever to return; but, let every slip be attended, with immediate repentance, to whip us up again; left the iteration of sin, bring us at length, to the seat of Scorners, and the denial of Thee. Keep us; oh keep us, from that low ebb of grace; yea, although we often run far into the way of sinners ; and many times carelessly stand still, when thou callest us from thence: yet, of all mercies, we entreat thee, that we never be suffered to stray so wide, from the way of Blessedness : to sin against thy Holy Spirit. Or, to sit down in that seat of pestilence, which may infect our souls, to eternal death.

And, to enable us the better, to shun such dangers; we beseech thee, possess our hearts with thy love; and a true delight in thy Word. Let thy Law, day and night, openly and secretly, in adversity and prosperity, be our principal study, and practice, all the time of our life. Fashion us, to thine own Image; let thy right hand plant us, in thine own Vineyard.

And, that we may be, as fruitfullflourishing Trees, bringing forth seasonable fruits, to thy glory, and the profit of thy Church. Let the plentiful Rivers of thy Grace, water us; until we grow up, and become fit to be replanted, in thy eternal Paradise. Let our words, as the leaves of a fruitful tree; be a continual ornament unto us: serving also, to heal the wounded consciences of our weak brethren. And although, for a time, thou sufferest us, to appear miserable, and unhappy; yet, let all things (even the afflictions which we have had) prosper us in the way, to everlasting Blessedness.

And, forasmuch, as those, who delight not in thy service, are in a miserable condition; and nothing so happy, as thy children, whatsoever they seem to the world. Grant, ô Lord, that we (being warned by thy displeasure against them) may truly worship thee, & have ever such a measure of faith, and of thy grace; as may keep us settled in our consciences, & quiet, from the fury of those affections, that carry them headlong into endless unrest. And when thou shalt cast that chaff, into the fire; purge us, thy servants, from corruption; and lay us up, as pure wheat, in thy Heavenly Granard.

Hear us, oh deer Redeemer; and when that dreadful day cometh, wherein thou shalt summon the whole world to Judgment. Let us not, be thrust amongst those guilty ones, who shall fall, and be confounded with horror, at thy presence. But make us able to stand, in that fearful doom; place us at thy right hand, in that righteous Congregation, into which, no unrepentant sinners shall be admitted. And, when thou shalt turn them off, with that terrible answer; I know you not. Let us; oh let us, be received into thy mercy. And seeing, we seek for Blessedness, by that way and means only, which thou hast appointed: Acknowledge it, as thine own ordinance; and, though we are a while, the scorn of the world, make us at length, Inheritors of that unspeakable felicity, which we shall enjoy in Thee. So, both in our safeties, and in the destruction of thine enemies also; shall thy name be glorified, now and forever. Amen.

To fill up the vacant pages of this sheet, here is added, as necessary, to stir the Reader up to these studies; a metricall Paraphrase, upon the first eight verses, of the 12 Chapter of Ecclesiastes, beginning thus: Remember thy Creator, in the days of thy youth, &c.

The same, another way paraphrased, according to the signification of the several Metaphors.