Meditations and Disquisitions Upon Psalm 1, Commentary (2 of 2)

Meditations and Disquisitions Upon Psalm 1 · Commentary (2 of 2)

p. 65And will not this blessednesse appeare yet plainer; if we consider the divers sorts of blessednesse? For, there is a blessednesse of the Law; and this was delivered by Moses: who delivering the Law, but in litera; delivers a blessednesse, but in cortice: Blessed shalt thou be in the field: and blessed in the City: blessed shall be the fruit of thy body; and the fruit of thy cattell &c. There is a blessednesse of Grace; and this was delivered by Aaron; who being the Minister of our atonement with God, delivers a blessednesse, in this atonement: The Lord blesse thee, and keepe thee; The Lord make his face to shine upon thee, and be mercifull unto thee: The Lord lift his countenance upon thee, and give thee peace. And there is a blessednesse of Glory; and this was delivered by Christ; who being himselfe, the perfection of blessednesse; delivers a blessednesse in perfection: Come yee blessed of my Father, inherite a Kingdome prepared for you. And now, that wee have these divers sorts of blessednesse, laid out before p. 66us; which of them, may wee thinke, was thought upon by David; in saying, Blessed is the man? Not Moses his blessednesse; for that is too imperfect: nor yet Christs blessednesse; for that is too consummate; Moses his blessednesse is imperfect: For, Gold (one of the best, of his blessings) hath commonly proved, but aurum Tolos…m; ominous to the owners; and apt to bring them, to utter ruine; at most to blessednesse it hath never beene but neutrall: onelyonly as a cypher in Arithmeticke; no value. but from the placing it; for if it be placed in a godly hand; it serves in subsidium virtutis; and may prove a meanes, for augmentation of blessednesse: but if it fall to be the lot of the wicked; it is but incontivum vitiorum; and serves but in majorem d…nationem; for an augmentation of misery. And as Moses his blessednesse, is too imperfect: so Christs blessednesse, is too consummate; for the blessed face of God, (in which, that blessednesse chiefely consists) is no fit object for corruptible eyes: God must make himselfe capabilte, which now he is not; and us, capaces, which now wee are not; before wee can arrive at the haven of that blessednesse. And so, Moses his blessednesse being suspended; and Christs blessednes, not yet to be expected: what remains, but that we lay hold on Aarons blessednesse; and this, indeed, we shall find to sympathize, and suite well, with this of David: For, Aarons blessednesse, is a confidence in Gods mercy, for remission of sinnes; and a peace of conscience, p. 67in being at peace with God, in Christ. And it is no wrong to Aarons peace, to adde, in Christ; for though Aaron expresse it not, as speaking it, but in figure: yet wee may well thinke, he understands it, as meaning it in substance, seeing no peace, without Christ, is safe unto us; all peace without him, is but dangerous security: For, Christus est pax nostra: hee onelyonly is our peace; and this peace, he hath ever used, as his proper good: It was the Present, he brought the Apostles, at his comming from Hell; Peace be unto you; and it was the legacy, he left the Apostles, at his going to Heaven: My peace I leave with you; this peace made Iob upon the dunghill, blessed; and the want of this peace, made Saul upon his throne, miserable: this peace the world cannot give; and the wicked cannot have here; for, there is no peace to the wicked, saith the Lord. And now, if any man sleight this peace; as not thinking it to deserve the title of blessednesse: Is it not, because he hath no feeling of it, in himselfe? For, not being felt, it can never be understood; but hee that feeles, and understands it; will finde this peace, to be that purchase, which Christ so deerely bought for us, with his precious blood; and is that in substance, which Aarons peace was but in figure; for, to this peace, it is not enough, to have a Nil conscire sibi, a cleere conscience in us: (seeing S^t. Paul knew nothing by himselfe; yet was not thereby justified) but we are justified by faith in Christ: and thus justified, wee p. 68have peace with God; and being at peace with God; we have peace of conscience within our selves. And then, if this peace can make a blessednesse: (as certainly a greater cannot be in earthly Tabernacles) and none partakers of it, but the godly; we may speake it as well, from Paul, as from David or Aaron; and so Priest and Prophet; Apostle and all, agree in this, A godly man is blessed.

And if wee take another way to goe; will it not come to all one journies end? onelyonly, as having now taken the Prophets words, in this manner: A godly man is blessed: And hee shall be like a tree. There have appeared, two distinct blessednesses: one, present; and another, future; so, if wee take the words in this manner: (as some will have it) A godly man is blessed; For, hee shall be like a tree; there will then appeare, but one maine blessednesse; the present being only a hope of the future; and yet thus, it shall still be justly said, A godly man is blessed. For, this hope is not wavering, that may make ashamed; seeing it hath Faith to guard it; and Patience, to wait upon it: but it is the ankor of the soule; that keepes it upright, in all tempests of temptations. And if we passe from the hope it selfe; to that which is hoped for; Oh then, how transcendent a blessednesse will be found in hope? For, is it not an armour of steele, against all blowes of Fortune, and wrackes of time that I have hope continually to stand prompting me with this? Durate, & vosmet rebus servate p. 69seeundis: Be constant to the end; and be assured, it will not be long, ere thou shalt raigne with Christ? Is it not a shield of Brasse against all the terrours of death and hell; that through hope, I can say with Iob, I know that my Redeemer liveth; and though that wormes destroy this body; yet I shall one day see God in my flesh? but most of all, is it not a Rocke of defence, against all afflictions, in body or goods; against all disgraces, in fame or fortunes; that with S^t. Paul, I can say in hope; There is a Crowne of Righteousnesse laid up for mee, which the iust Iudge will give mee at the last day? And now, if any man slight this hope, as thinking it not worthy the name of a blessednes; is it not, because hee hath no feeling of it in himselfe? for, not being felt, it cannot be understood: but he that feeles and understands it, shall finde that this hope is the true Cordiall of a fainting soule; as David saith I had fainted, if I had not hoped to see the goodnesse of the Lord, in the Land of the living. And then, if such a cordiall it be; as such a cordiall, most certainely it is; and none, partakers of it, but the godly; we may iustly conclude, the Prophet had iust cause to make it his conclusion: A godly man is blessed.

And yet more expresly to shew the dignity of a godly mans blessednes; we may observe, that as Ratione personaram; God is said to bee, the God of Abraham, the God of Isaac. and the God of Iacob: so Ratione rerum: he is said by S^t. Paul; to bee the God of ioy, the God of peace, the God of p. 70hope: that wee cannot thinke much, to have a blessednes, made us up of those things, of which S^t. Paul thinkes not much, to make up, God himselfe a Title.

The joy, which Abraham tooke, when his sacrificed sonne Isaac, was restored to him alive; was no doubt a wonderfull joy, yet but a type of ours; that Christ, the true Isaac; is restored to us alive, by his rising againe. The peace of minde, which Simeon felt, when hee bare the Babe Iesus, carnally in his armes; was, no doubt, a blessed peace; yet but an inchoation of ours, who beare the man Christ Iesus (our full reconcilement) spiritually in our hearts. The hope which Iacob had, to enioy the beautifull Rachel, was a comfortable hope; yet but a shaddow of ours; who hope to enioy the transcendent beauty, of the blessed face of God, in the Kingdome of heaven. And shall not the truth of ioy, make us more blessed, than the type made Abraham? shall not the consummation of peace, make us more blessed, than the inchoation made Simeon? shall not the substance hoped for, make us more blessed than the shadow made Iacob! Oh then the happines of a godly man; in whom these blessings are all united: which singly enioyed, made such mirrours of blessednes! A ioy in the holy Ghost; which no temptation of satan can dismay: A peace of conscience, which no worldly tumult can disturbe: A hope of heaven, which no delay of expectation can discourage: and p. 71now let Salomon tell us, if this be not a wreath of three, that farre exceeds his threefold cord, and can never be broken? And if againe; to this wreath of three, we adde a fourth; (as the Prophet is going about to doe) the blessednes of prosperity: will it not then, bee a blessednes with admiration; and a wreathe of foure, that wee can never say, O ter que quater que beatus; so iustly of any thing under heaven, as of a godly man! that not onelyonly wee may proclaime it in Gath, and publish it in Ascalon, A godly man is blessed: but with the asseveration of Isaac, in blessing Iacob; even to Esaus face; redouble it, in the eares of all the wicked; A godly man is blessed; yea, and hee shall bee blessed.

And now, that we have found out a godly man, in Hypothesi: where may we looke to finde him out in Thesi? not amongst the heathen Philosophers: for their peace of conscience, was onelyonly Nil conscire sibi: They knew nothing of any reconcilement with God, in Christ: not amongst the Turkish Musulmans; for they believe no holy Ghost; and therefore can have no ioy in the holy Ghost; not amongst the Iewish Sadduces; for they deny the resurrection: and therefore can have no hope of heaven. And where then? onelyonly amongst the Christian beleevers; for in them onelyonly, is found this wreath of foure: which though singly perhaps they may; yet ioyned together, they can never be broken: that if a Philosopher p. 70thought it cause enough, to cry out in exultation, foreign: for finding out the Quadrature of a circle in Geometry: wee much more justly: may thinke it cause enough, in exultation to cry out, foreign: for finding out this Quadrature of blessednesse in Christianity.

The Prophet might well rest now in his similitude: as containing sufficiently, a godly mans happinesse: but he seemes to be afraide, it is not capacious enough; and therefore pieceth it out, with a blessednesse, of another making: And what soever hee doth, it shall prosper. A blessednesse, much like the Manna in the wildernesse; that fits the rellish of all tastes: for who, but will easily admit, prosperity indeed, to be a blessednesse? and hee seemes, to have provided it, specially for the meaner capacities; such as are not well able to apprehend the former, as being too spirituall; but this is a blessednesse, so visible to be seene; so palpable to bee, felt; that even the veriest worldling that is, cannot choose but acknowledge it: Yet we may perceave, the Prophet brings it in; but as a fagge end of blessednes; as choosing rather to adde a course piece; then that it should be said, he had made it too little.

But doth not the Prophets adding of this piece; make the Prophet himselfe defective? Doth he not by shewing the blessednes to bee the more: shew his owne iudgement to bee the lesse? For if this were true; there should p. 73not be a godly man to be found, in the whole world. For, are not all men generally subject to crosses? some in body; some in goods: some by enemies; some by friends; some in all; but all in some? all this is true; and yet the Prophet neverthelesse saith true: for crosses, are our sufferings, not our doings: the adversity of a godly man, in that he suffers; is no contradiction of prosperity, in that hee doth: and yet even crosses and sufferings, and all; as S^t. Paul saith; shall bee made usefull and prosperous to the godly. For, though Martyrs, cannot well be said, to prosper in their suffering; because it is grievous; yet they are truely said to prosper, by their suffering; because it is glorious; though Lazarus did not prosper in his suffering, because it brought him, but to Dives gate; yet he truely prospered, by his suffering, because it brought him, into Abrahams bosome.

But may not the Prophet preach this doctrine long enough, before he meet with an auditory, that wil believe him? Godlinesse to be a meanes of prospering? a stranger Paradoxe was never held. It is a greater miracle, for men to draw prospering out of godlinesse, than for Moses to draw water out of rockes. Probitas laudatur & alget: godlinesse may have the worlds good word; but he that useth it, shall die a begger. Thus the wicked, thorow the Prophets sides, stand goaring and galling the goodnesse of God; and never remember, or never regard the saying p. 74of S^t. Peter, that godlinesse hath the promise, both of this life, and of the life to come. But most of all they insult upon the Prophet, as thinking they can take him tripping in his words; and can prove him manifestly in two tales: For, that which he saith here of the godly, hee affirmeth the very same, in another place, of the wicked; Their waies alwaies prosper: they are not in trouble like other men; they have more than their hearts can wish. And is it possible, the Prophet should ever be able, to answer this? Can these words of his, be ever possibly reconciled? Indeede, with a word: For it is but mistaking a word; (taking the present Tense, for the future) that makes all this difference, it is but breaking time, that makes this discord: keepe time with the Prophet, and all will goe well: for he saith not, of a godly man, all his waies doe prosper; but they shall prosper; he meddles not, with the present Tense; nor with the prosperity of the present Tense; hee leaves that for the wicked to make merry with: for it is a prosperity, not worth the envying: for, who would envie Ionas his Gourd, that is gone in a night? The present Tense of this life, cannot make a prosperity, that is worth the having: It is the future Tense, must doe it: for this is the lasting Tense; and though it shew not all his wares at first, as the present Tense doth; you cannot see yet, what it will prove; yet give it time; let things come to a ripenesse; and you shall find it p. 75true in the end; that Whatsoever a godly man doth; it shall prosper. And in this Tense, and in this sense it is, that the Prophet speakes of the prosperity of the godly; but if he come to speake of the wicked in this Tense; he then alters his Key; he speakes in another tune; Thou shalt looke after his place, and it shall not be found.

Or may we not, perhaps, reconcile the Prophets words as well, if we onelyonly say, that in speaking of the prosperity of the wicked, loquitur ut vulgus; & as it is in appearance, because in the eye of the world, it seemes to be so: but when he speaks of the prosperity of the godly; loquitur ut veritas; because it is in truth, and really so. The Prophet, we may perceive, makes this account; that nothing can be truly said to prosper; which hath not a prosperous ending; but if it have a prosperous end, it may truely then bee said to prosper. And it is a very just account; for else we might say, that a cup of cold water, prospers in a Feavour; because it cooles and easeth for the present; though it infinitly encrease the burning afterward. And we could not say, that a soveraigne medicine prospers in a sore; because it akes and paines us for a while; though afterward it worke a perfect cure. And now bring the wicked, and the godly to the try all of this account; and you shall finde it true, that the wicked never prosper; and that the godly prosper alwaies. Did Ahab prosper in seeking Naboths vineyard? he got indeed the vineyard; but the dogges licked up his blood. Did Iudas prossper, p. 76in betraying his Master? hee got indeed the thirty pieces of silver; but his bowels would not tarry in his belly after he had done it. And so the most that can bee said, of the prosperity of the wicked, is but this; that they have a prosperity indeed; but it is a tragicall one; beginnes in jollity, and hath some mirth for a while; but ends at last, in blood and death. And such it seemes the Prophet meanes, is the prosperity of the wicked; if he meane not rather, that a prosperity it seemes, but is not: For, the wicked may have children, like Olive branches round about their Table; and in this may seeme to prosper; but yet they doe not; and Iob tels why; For their children are to the sword; and shall bee buried in death. They may heape up treasure, and flow in wealth; and in this may seeme to prosper: but yet they doe not; and Salomon gives the reason; For they know not who shall gather it; themselves, they are sure, shall carry away nothing. They may rise in honours, and bee set aloft; and in this may seeme to prosper; but yet they doe not; and David shewes the cause; For they are set in slippery places; and their ending commonly fals out in falling: And this is not onelyonly to bee obserued in single persons; but even in whole Families: a generation or two may flourish and hold their heads high; and in this may seeme to prosper; but yet they doe not; for of this, is growne a Proverbe; Non gaudet tertius baeres; The third generation paies for p. 77all. So it is true here, which Abner said to Ioab, There is bitternesse in the end. But with the godly, it is cleane otherwise: For many are the afflictions of the righteous, but the Lord delivers them out of all. So here is prosperity in the ending yet. They may sow in teares, but they shall reape in ioy; prosperity in the end still. They may go forth weeping, and carrying precious seed with them; but they shall returne reioycing, and bring their sheaves with them: still prosperity in the end. Daniel may be cast into the Lyons denne; but hee shall come forth untouched; his danger shall be his glory. Ionas may be swallowed up of a Whale; but he shall be cast up safe on shoare; his destruction shall be his safety. Iob may have his children slaine; his goods taken from him; and his body afflicted; but his children shall be restored, his goods doubled, and his life trebled. And to make short, the Prophet in another place, makes it a rule of infallibility: Marke the upright man; and behold the perfect man; for the end of that man, is peace. And so it is verified here, which is said by the Prophet; Sorrow may be over night, but ioy com meth in the morning. And this againe, is another advantage of the prosperity of the godly; that their sorrow comes but over night, when they may sleepe it out, and passe it over; but their ioy cometh in the morning; when they come fresh unto it; and have the whole day before them to enjoy it.

And now, if we aske the Prophet, what reason he can give, of this prospering of the godly; p. 78Doe not his words themselves answere for him; and carry in them, the very reason of it? For in saying, Whatsoever he doth; he seemes to intend a godly mans service: and in saying, shall prosper: hee seemes to intimate Gods wages: and if this be so: then is the prospering as sure as checke: for as God is a Lord, that lookes his servants should doe their worke; so hee is a master, that never failes to pay his servants their wages. And then, if blessednesse be Gods wages; and godlinesse, the mans service; what is this, but foreign: the very thing the Prophet takes upon him to demonstrate; A godly man is blessed?

And here now, we may stand and admire the great bounty of God: and consider, how good a service, it is to serve him: and what great wages hee gives his servants; for the meanest of them all, may reckon upon this: that All he doth shall prosper: The wages is not stinted by the Master, but by the servant; that if hee have not prosperity enough, hee may thinke himselfe, that would bee idle; and doe no more, for All he doth shall prosper. But nothing, but what he doth; the Prophet promiseth no further: for if he doe nothing, hee must looke for no prospering. But what? have good thoughts then; and good words; no promise of prospering? If they followed by doing; then are they Praeviae actiones: and as part of the doing, shall have their reward: Otherwise, they are but abortives, and come p. 79not to life, to give them capacity: for the life of words, and thoughts, is actuated by the acting. And yet even thus; the service is so small; the wages so great; that if it were told us by any, but by a Prophet; or told us of any, but of God; we might justly doubt it; but hearing it, from such a Reporter; and of such a Master; if we should doubt it now; it might justly be said unto us; what doubt yee of; O yee of little faith? Yet it must be observed here, though we call it, wages; that yet it is not, so much earned, as given; being more of favour, than of Merit; and cannot be exacted, though it may be expected: For, though the wages of sinne be death; yet we cannot properly say, the wages of godlinesse is life: the Antithesis hath not place; because our godlinesse hath not weight; but eternall life, is the gift of God, through Iesus Christ our Lord.

And now, if we should aske the world, what it saies to all this? whether it thinke not these blessings, to be farre more worth, than all their guilded vanities? what doe we thinke, would the world answer to such a question? We may be sure, the world would answer thus: it likes the blessinge well, and thinkes them all good; but one circumstance in them, it doth not like; that they are all in the future; none in the present: all birds in the bush, none in the hand: never a bird in the hand amongst them all: Blessed are they that mourne; for they (are not, but) shall be comforted. The tree is planted by the waters p. 80side; but beares no fruit yet; but will doe. A godly mans actions (doe not prosper; but they) shall prosper. This delay the world doth not like; it cannot away with these future Tenses; so much talking of what shall be; and nothing of what is: and therefore they have a question to aske too; the same which the Disciples asked Christ: But when shall these things be? For, if the blessednesse be long a comming; it can then come but to this; that it may be said; A godly man shall be blessed, but is miserable; and miserable too, for God knowes how long. Therefore give us the present, say they; and (as Christ also seemes to teach us) let Hereafter shift for it selfe. This indeed, is the Hinge, the world still turnes upon; and it is a hard matter, to take it off. But may wee not answer these men; as Christ answered his Disciples; Non est vestrum; nôsse tempora: It is not for you to know the times and seasons, which God hath kept in his owne hand? It may suffice you to know, that these things shall be; when they shall be; is more than the portion of your knowledge comes to. It is indeed an earthly question; and moved onelyonly by such, of whom it is said, Earth thou art, and to earth thou shalt returne: For, when wee move such questions, we returne to earth: for if wee staid with God; we should know, that as the darknesse and the light, is all alike to him; so to him, the Future and the Present is all one; that we may marvell, what Saint Peter meant to say; A thousand yeeres, with God are as a day; as p. 81though there were a proportion between eternity and time: when Esay speakes it out plainly; All Nations are to God as nothing; and put in the ballance, are lesse than nothing; and wee may say as well; All time, is to him as nothing; and put in the ballance with Eternity, is lesse than nothing. And therefore, when we meete with these words (Will be, and Shall be) in relation to God; we may take them rather, as words of order, than of time: as in order of Nature, the tree must first be planted, before it can bring forth fruit: a deed must be done, before it can be rewarded; and yet even this order also, is in Gods disposing; either to divert it; or wholly to reverse it, at his owne pleasure. As in the Garden of Eden; there was bearing of fruit, as soon as planting of trees; this was a diverting of order. But when God said; Esau have I hated; and loved Iacob; before they had done either good or evill; here was a prospering before a doing; and we may say, a bearing of fruit, before a planting the tree; and this was an absolute reversing of order. The world therefore must take notice, that Will be, with God, is as much, as with men, it is: and when he saith, it Shall be; it is as good, as if it were already. We all know, there is to be dies retributionis; a day of account; and this day to be, God knowes how soone; sooner, perhaps, than the world thinkes; but certainely sooner, than the world would have it; and we are sure, that this Will be, and Shall be; shall not exceed that day: but how much it shall be p. 82sooner (as oftentimes much sooner; and alwaies to the godly; in whose spirits, there is an influence of the future in the present; by the presence of that spirit, with whom the future is present) we must leave to God; in whoseonly hand it is, to dispose of all things, both for time and order.

But lest the godly should be sleighted, as men only of expectation; and wholly excluded from any part of blessednesse in present; let it be remembred, what Gods promise to the godly, is; I will never leave thee, nor forsake thee; and if never leave us, then alwaies with us; and so indeede, doth Christ expound it; And lo, I am with you alwaies to the end of the world. And least his presence should be thought, to serve for directing onelyonly, and not as well for comforting; heare him in this also: And I will send you another Comforter; but Christ could not send another comforter, if hee were not himselfe a Comforter first. And may it not then be truely said of the godly; Nullum numen abest; there is not a person in the whole Deity, but is present with them: And can blessednesse be absent, where the whole Deity is present? and yet more mediately, to shew Gods care over them; he gives his Angells charge over them, to keepe them in all their waies; where the wicked in the meane time, as things forlorne, have neither part nor portion, in any of these promises. It was not to the wicked, that God said, I will never leave thee, nor forsake thee; it was not to the wicked that Christ said; And lo, I am with you alwaies to the worlds p. 83end; it was not to the wicked, that Christ promised, to send another comforter: It was not to the wicked, that God promised a guard of Angels; and may it not then be truely said of the wicked: Nullum numen adest; there is not a person in the whole Deity; there is not an Angell in the whole Quire of Heaven, that is present with them? And what is then the present possession, they so much stand upon; and so much boast of? Alas poore wretches! what is it, but as a dreame; as Esay saith; They dreame they are full; and when they awake, Behold, their soule is empty; What is it, but as a myst upon their soules, that makes them, as Saint Iohn speakes, to thinke they are rich and faire, and strong; when yet they are poore, and naked, and miserable. For, what is their present possession, but possession of the present? and what is the present, but a transient thing; a thing next to nothing; no sooner begun, but ended; that before you can say, it is; it is not; the future hath taken its place, and put it from being. And say, we allow them, to take the whole extent of their present life, for the latitude of their present possession; yet what is all this latitude, but a breadth made up, of narrow minutes, which being impossible, they should be all, one like to another; makes it impossible, they should make a blessednesse, that can be certaine. Where the blessednesse of the godly is more certaine, than all the assurances of the world can make it. For what are the greatest assurances of all worldly things? Doe wee not p. 84count our selves sure, if we have a good mans word? and here we have the Word of God: so sure a word, that heaven and earth shall faile; but his word shall never faile. And if his Word will not be taken; have we not then, a sufficient mans bond, the bond of the man Christ Jesus; and that in the highest kinde of obligation, bound body for body? And if bond be thought too little; have we not then a good pawne besides? Arrham Spiritus Sancti; a pawne and pledge, of the holy Spirit? and lest there should be defect, for want of witnesses; have we not a whole army of Martyrs; and Confessours innumerable? that unlesse the Apostles and Martyrs, should all prove false witnesses; unlesse the pawne of the Spirit, should prove a counterfeit; unlesse the Obligee Christ Jesus, should prove non solvent; unlesse God himselfe, should prove no man of his word: (all which are farre greater impossibilities, than that the skie should fall) it is impossible, that the hope of the godly should be frustrate: or, that these blessings should not be accomplished to them, in the fullest measure. And now, let the world it selfe judge; if the Prophet had not all the reason of the world, to make it his challenge against the world; that A godly man is blessed.

But now that the world may seeme to be satisfied, for the security; Now comes in the flesh, with her objection: these blessings indeed, are sensible to the soule, but insensible to the body; and seeing a man is a compound thing, consisting p. 85of a body and a soule; how can these blessings, which reach but onelyonly to the soule, make more to bee said, than this? A godly man, is blessed in soule, but is miserable in body? and why then, should the Prophet shuffle them together; and as if the body were no body, say Blessed is the man? But is it not, that Animus cuius que is est quis que ? and when the Progeny of Iacob went downe into Aegypt; is it not said, that so many soules went downe, without making reckoning of their bodies? and did not Christ say, to the Thiefe on the Crosse; This day, thou shalt be with mee in Paradise; which yet was meant, but onelyonly of his soule? And why then, should not the Prophet, though but in respect of these blessings, say Blessed is the man? The body indeed in this life, is subject to corruption; and as long as it is so, it is not in it selfe; nor can bee, of it selfe, capeable of blessednesse: all the blessednesse it hath, or can have; it must have from the participation, it hath with the soule; and from the influence, it receiveth from the soule: which influence is so strong; which participation, so powerfull; that it even confounds the distinction, of body and soule; and makes them considered but as one entire thing; that even heathen capacities could apprehend, how the body being In equuleo; upon the racke; might yet by the strength of this participation, be made able to say, Quàm suave est hoc? and therefore, the Prophet can never be justly blamed, for saying; p. 86(as in this, and many other respects, he may and must say,) A godly man is blessed.

Though this Psalme be most properly understood, of a godly man; yet there are some, will needs have it, primarily to be meant of the man Christ Iesus; and there may bee reasons found, to make probable their opinion. For, it is most true indeede of Christ, that he prospered in all he did. He prospered, in his mothers wombe: for at the salutation of the Virgin Mary; the babe sprang in the wombe of Elizabeth: He prospered at his birth; for he was presently adored, of the wise men of the East: he prospered in his infancie; for he grew in favour, with God and men: he prospered in his baptisme: for There came a voice from heaven; This is my well beloved sonne, in whom I am well pleased. He prospered in his temptations, in the wildernesse; for he triumphed over satan; and the Angels ministred unto him. He prospered in his death; for he was manifested by miracles, to be the Sonne of God. He prospered in the grave; for God suffered not his holy One, to see corruption. Hee prospered in his rising; for He ascended into heaven. He prospered in ascending: for; Hee sitteth at the right hand of God, in the glory of his Father. And thus also shall a godly man, as ingrafted into Christ; be carried with him, through the like passages: he shall prosper in temptations: for God will give the issue, with the temptation. He shall prosper in hunger; For he shall be fed with bread from heaven. p. 87He shall prosper in mourning; for he shall receive comfort. Hee shall prosper in sicknesse: for God himselfe will make his bedde, and lay him at ease. He shall prosper in death; for hee shall rest from his labours, and his workes shall follow him. He shall prosper in the grave: for he shall sleepe in quiet; till God awake him, and give him light. Hee shall prosper in his Resurrection; For hee shall meete Christ in the aire; and be carryed with him, into his Kingdome of Glory.

And now it may be time, both for the Prophet and us, to rest a while; and take breath: for of us, it may be said; that wee have now passed over the Mount Gerizzim; and are come to the foote of the Mount Ebal; for wee are entring upon his second proposition; which is his Onus or burthen for the wicked; and of the Prophet it may be said; that hee hath now finished, his second prize; and hath put a godly man in quiet possession of his blessednesse; and is now entring the Lysts againe, to make good his second challenge; The wicked are not so.

Where first, wee may observe, that the Prophet observes here, a different course, in handling of this proposition; from that he held in handling the former: For there, he onelyonly described a godly man; but named him not: here, he onelyonly names the wicked, but describes them not: and indeed, it needed not; For Rectum est index sui & obliqui; by telling what p. 88a godly man is; he tels, by vertue of the Law of contraries, what the wicked are; for if that be affirmed of a wicked man, which was denied of a godly; and that denied, which was affirmed; the description is made ready to your hand: and you have him deciphered in his fulnesse. And yet we may take notice of a further reason; for godlinesse is subiect to many falsifications; it may suffer much allay, by mixture of base metals; and then, there is need of a touch-stone, to try whether it bee right, or no: many colours may be laid upon wickednesse, to make it seeme godlinesse; as satan can transforme himselfe, into an Angell of light; and then there is need of markes, to know whether it bee a good Angell; whether it be true godlinesse or no: but in the case of wickednes, it is not so; there is no need of any such markes; for there cannot a worse vizard be put upon wickednesse, than its owne face; there is no baser metall to be mingled with it, and though a wicked man will bee counterfaiting, to bee godly; yet it was never knowne, that a godly man would counterfeit, to bee wicked: and therefore the Prophet, who is no waster of words in vaine; would not give markes, where there needed none; but left wickednesse to be knowne, by its owne ill face; which is seene plaine enough, by the Law of contraries.

And now, what meanes the Prophet by saying; The wicked are not so? meanes hee not, they p. 89are like a Tree? and what care the wicked, whether they be like a Tree, or no: as long, as they may be like to something else, as well to be liked as a Tree? as to bee like a Flower; or to be like the Grasse; or like a stone: for they may be so, though they be not so; they may be like these; though they bee not like that; and any of these, will serve their turne, and please them as well, as to be like a Tree. This indeed might be their hope, if the Prophet should stay here; but hee quickly takes them off, from this hope: for he findes hee cannot make use of the Law of contraries here, as he did before; though the Negation of godlinesse, might well enough expresse the nature of wickednesse; yet the Negation of blessednesse of the godly, is no sufficient expressing of the misery of the wicked: but as their misery is a positive thing; so it must have a positive expressing; It is not enough to say, They are not like a Tree; but hee must tell what they are like: and hee cannot say, They are like a flower, for a flower, when time serves, is the prime beauty of the earth; where wickednesse is never but deformity: Nor hee cannot say, they are like to grasse, for the grasse is thought a fit similitude, as well for the godly, as the wicked; as it is said, All flesh is grasse: Nor he cannot say, They are like a stone: for a stone, is serviceable for many excellent uses, and especially for building up; where wickednesse can serve for nothing, but destroying and pulling p. 90downe; and to what then, can he say, they are like? To speake it at once, (as Ioab strooke Amasa) and not to speake againe; hee may justly say, They are like to chaffe; for chaffe, as fully expresseth the misery of the wicked; as a tree expressed the blessednesse of the godly; for though the likening them, to so light a thing as chaffe, may seeme to import but a light misery; yet being well weighed, it will appeare, that though he say not, in plaine termes, A wicked man is miserable; yet by saying, he is like to chaffe, he intimateth more misery, than the word miserable is capeaable off.

But may we not make a stand here, and question the Prophet, about his similitude? for looke upon the wicked; doe they looke like chaffe? One would thinke them rather, in all appearance, to be cleane wheate; and the best wheate too; for they onelyonly are flourishing; they onelyonly carry the price in all markets. But the Prophet speakes not, how they looke; but what they are; hee saith not, they looke like chaffe; but They are like chaffe; and before hee hath done, for all their appearance, hee will make it appeare, they are like chaffe; and chaffe they are like to have for their similitude. Well, be it so; Let the Prophet have his will; and let them bee like chaffe; what hurt take they by this? For doth not the chaffe grow up; and is it not brought up with the wheat? and when Harvest comes; are they not both reaped together; p. 91and both together, laid up into the Barne? and what more misery in all this, to the chaffe, then to the wheate it selfe? all this is true; the Prophet sees it well enough; and therefore staies not here neither; hee ends not with saying, They are like to chaffe; but they are like to chaffe, which the minde scatters. For this is that which perfects the similitude; and now let any man except against it, if he can. For, there was a time indeed, when the chaffe was united to the wheate; and made one body with it; and enjoyed then some priviledges, for the wheates sake, which were proper to the wheate, and nothing at all belonging to the chaffe; and all this while, it could not justly be said, the wicked are like to chaffe; but when it is divided from the wheate; and is no longer countenanced by it; when it is not borne out by the greatnesse of the wheate, against the power of the winde; but is wholly cast off, and left alone to it selfe; then it becomes subject, to the scattering of the winde: and then, and not till then, is it made sit, to bee a similitude for the wicked: for then, it shewes it selfe what it is; the most contemptible, and abject thing; the most unquiet, and restlesse thing, that is in the world; so contemptible and abject; that if it flie in the ayre, all men shut their eyes against it: and if it lie on the ground; all men tread their feete upon it: so unquiet, and restlesse; that even Caine, the man that had the first taste of this similitude, makes this complaint p. 92upon it; I am now a vagabond in the earth: for what is his being a vagabond, but his being like chaffe? For who knowes not, that a vagabond is properly one, that roames about from place to place, but is never in his proper place? and how great a misery it is, to be Extra locum proprium; out of the naturall place; may appeare, by the striving and strugling of all naturall bodies, to attaine it; but if any such thing be, that hath no locum proprium, as it were, no home at all to goe to; the unquietnesse of that thing must needs bee infinite; seeing it hath not so much as capacity of quietnesse: and such a thing is chaffe; for, the aire is not the naturall place; it is too heavy for that; nor the earth is not its naturall place; it is too light for that; and so as having no home at all to goe to; it must of necessity remaine a perpetuall vagabond still. And such was the state of Cain; and such is the state of all the wicked: that the Prophet could never have met, with such another similitude, to expresse the misery of the wicked: as to say, They are like to chaffe, which the wind scatters.

But here by the way, we may let the wicked know, they have a thankes to give, they little thinke of; that they may thanke the godly, for all the good daies, they live upon the earth: seeing it is for their sakes, and not for their owne, that they enjoy them. For as the chaffe, whiles it is united, and keepes close to the wheate; enjoyes some priviledges for the wheates sake; p. 93and is laid up carefully in the Barne; but as soone as it is divided, and parted from the Wheate: It is cast out, and scattered by the wind: so the wicked, whilest the godly are in company, and live amongst them; partake for their sake, of some blessings promised to the godly; but if the godly forsake them, or be taken from them; then either a deluge of water, comes suddenly upon them; as it did upon the old world, when Noah left it, and went into the Arke; or a deluge of fire; as it did upon Sodome, when Lot left it, and went out of the City. And even one good man, is oftentimes enough to morallize the Fable of Atlas; and to stay the wrath of Heaven, from falling downe upon the world. For, though Abraham in good manners, would not presse God under the number often; yet the Angell told Lot plainely, hee could doe nothing against Sodome, till hee were out of it, and farre enough from it.

But though wee cannot say, that a tree and chaffe are such contraries, as godlinesse and wickednesse are, where denying the one, inferres affirming the other; and affirming the one, denying the other, yet if they be laid together, and well examined, there will be found so infinite oddes betweene them; that they may well passe for contraries, which come so neere to being so. For, take but a leafe, which seemes, as it were, but the chaffe of a tree; at least, the meanest part of it; and p. 94see, how infinitely it exceedes this chaffe, in any thing that is of value: as in entitie; in use; in goodnesse. For every thing hath so much entitie in it, as it hath influence from the Primum ens; and as it is degrees removed from not being; but such degrees we may conceive in a leafe, infinite; in chaffe or dust, none at all: For, it is the very bottome and dregs of all being; and if you would conceive lesse than dust or chaffe; you must conceive just nothing; and in this it resembles sinne; at least, comes neerest of any thing, to resemble it. For sinne hath no influence at all, from the Primum ens; it is no creature of Gods making; but when the Divell would be counterfeiting God; and take upon him, to be a maker; hee brought forth sinne; other creatures hee could make none: and therefore, so much as a man sinnes; so much hee recedes from the Primum ens; so much he approacheth to annihilate himselfe; so much he is made a creature of the Divell; and so much he becomes chaffe. In matter of use, the oddes betweene a leafe and chaffe, is yet more evident: For, a leafe, besides the service it doth the tree, is serviceable also, for food, for medicine, for clothing. A leafe was the first clothing of our first parents; and (as much as we scorne it now) it is our finest clothing still; for what are all our silkes, but Mulbery-leafes; at least, by propagation? whereas of chaffe or dust, there never was any use made, since the world was made, but onelyonly, that by the curse of p. 95God; it was ordained to be the Divells food. And in this also, it resembles sinne; for ever since, God said to man, for his sinne; Dust thou art, and to dust thou shalt returne; the Divell hath taken, as common dust, for his common food: so wicked men, as the finest dust, for his escaedelicatae, his daintiest food; as Esay calls them. And this, perhaps, in contracts with Witches; makes the Divell so eager to be sucking their blood; setting his marke upon them, as dainty morsells reserved for his owne tooth. Lastly, for goodnesse, doe wee not see, in the leafe, a kinde of gratefulnesse, and good nature; that when it can doe the tree no more service by hanging upon it; it then falls off, and lies as neere to the roote as it can; warming and fatning all the ground about it; as it were, to pay the tree, for the juyce and nourishment it had received from it: where the chaffe is so ungratefull a thing; and of sovile a nature, that wheresoever it lights; it makes the very ground barren that receives it; even the ground it selfe, that bore it. And in this also, it resembles sinne; which, though it be hurtfull, even to strangers; as appeares by the deluge, which brought ruine upon all creatures, for the onelyonly sinne of man; yet it is most hurtfull to them that commit it, as it were, to its owne parents; and this ungratefulnesse, is so generall a symptome to all vice; that it seemes to have as large a latitude as vice it selfe: Nam cum ingratum dicis; omnia vitia dicis.

p. 96Thus the wicked have for their similitude, the chaffe; and the chaffe hath for its persecutor the wind; and as the wind or aire, tyrannizeth over the chaffe: so the prince, that ruleth in the aire, tyrannizeth over the wicked. This tyrannicall wind, hath not power over any thing so much, as over this chaffe; for it tumbles & tosses it from post to pillar; and wee may even say, it gives the chaffe, as it were, a Strapadoe: for it whirleth it on high; and then lets it fall at leisure, to give it the longer paine. It hath no such power over our Tree; when it comes to a tree; it doth it more good than hurt; more pleasure than annoyance: for, when the wind blowes; we may justly say, The trees are then at their exercise; for having no locall motion in themselves, they are agitated and stirred by the wind, which stirs up their vitall vigour, as exercise stirs up natural heate in the bodies of men. But the wind hath no such meaning towards the chaffe; it comes not to exercise it, but to vexe it; it makes it not a traveller; but a vagabond: for if it but happen to light any where; the least aire that moves, removes it againe: the Eastwind drives it forward; the West-wind turnes it backeward; the North-wind crosseth them both; that the poore chaffe, hath no standing, but to stand amazed; it is held up, but by contrary motions; it is of all hands, under the hand of violence; it hath no naturall rest, but as it is naturall to it, never to rest; it must be somewhere, yet it can be no where; it hath a place, but no p. 97mansion; a being, but no abiding; no refreshing, but while the wind is weary: no resting, but till the aire be up and ready; that as long as the aire is an Element; and hath to doe in the world; there is no hope for the miserable chaffe to be ever at quiet. And such is the condition of the wicked; a gale of prosperity, hoisteth them up; that they neither know themselves, nor where they are; a blast of adversity blowes them downe; and makes them teare the heavens with murmuring; and themselves with impatience. No state, no time, no place contents them: that it may be truely said, There is no ungodly man, that is not a kind of a foole; their being like chaffe, makes them light-headed: they are onelyonly wittie, to shew they have no wit; onelyonly ingenious, to doe themselves hurt; their braines that should rest in their heads, are alwaies a working to finde out heads of unrest; adversity doth not please them; because they are in a storme; prosperity doth not please them, because they are becalmed: A meane degree doth not please them, because it leaves them in the darke: Honour doth not please them, because it sets them in too much light: Labour doth not please them, because it breakes their rest: Ease doth not please them, because it gathers rust: Life doth not please them, because it is alwaies going away: Death doth not please them, because it never suffers them to come againe. That let come what will come, the wicked make sure worke, to be never p. 98contented. Where the godly are as a cube; tosse them and tumble them, how yee will; yet they have a bottome still to light upon: and we may truely say, There is no godly man, that is not truely wise, their wits are alwaies imploied to finde out reasons of contentment: Poverty pleaseth them, because they have nothing to lose: Riches please them, because they have something to give: Adversity pleaseth them, because they may shew patience: Prosperity pleaseth them, because they may shew charity: A meane estate pleaseth them, because they may be quiet: Honour pleaseth them, because they may be humble: Labour pleaseth them, because it is a good exercise: Ease pleaseth them, because it is a good recreation: Life pleaseth them, because they have something to doe: Death pleaseth them, because they rest from their labours. That let come, what can come; the godly make sure worke, to be ever contented: Let Fortune appeare in what shape shee will; yet a godly man, is Faber fortunae suae: he can worke her, and frame her, to his owne likeing; that the Prophet may well justifie his similitudes: The godly are like a tree, which stands fixt and immoveable; The wicked are like to chaffe, which is scattered about.

It is a miserable thing to be in slavery; much more to be in slavery to a tyrant; but to a malicious tyrant, a misery most intolerable. If the Prophet had onelyonly said; The wicked are like to chaffe, which is scattered about; though this had p. 99beene a slavery; yet there had been hope they might have lighted on a gentle Master: but when he saith, They are like the chaffe which the wind scatters; this makes them in a desperate case; they are now in slavery to a malicious tyrant; and no possibility of any good for ever. We may observe, there are divers kindes of scatterings: it is said of a liberall man; that he scatters abroad, when hee gives to the poore; and it is said of a husband-man; that hee scatters abroad, when hee sowes his seede: and these are good scatterings; for they are waies to gathering; though they be scatterings, for a time, yet they be gatherings in the end; and such scattering is a blessed thing; but the scattering of the chaffe by the wind; is not a way to gathering; you may as soone gather the wind in your fist; as gather the chaffe, when the wind hath once scatter'd it; it is a scattering first and last: and such scattering is a miserable thing. And wee may know the condition of the scattering, by the conditions of the scatterer: For Almes are scattered, by a mercifull hand; and seed is scattered by a provident hand: but this chaffe is scattered by a malicious hand: the hand of Satan; that will never leave scattering them, till he have scattered them for his own gathering; which is the finall; yet the endlesse scattering. And therefore it seemes well observed in Scripture; that when the godly die, it is said; They are gathered to their Fathers; but when the wicked die, there is no gathering to their fathers spoken of; but their p. 100scattering must be understood, to be first & last; a scattering, both here, and in another World.

And now, if you cannot choose but thinke it, a miserable thing, to be this chaffe; you can as little choose but thinke it, a miserable thing, to be a wicked man: For whatsoever is seene or said of this chaffe; is true, and more true of a wicked man. The chaffe is light, and makes no weight in the ballance; but the wicked are lighter than vanity it selfe; they are not worth putting in the ballance. The chaffe is not moved, but when the wind blowes; but the wicked are moved when there is no wind at all; they are afraid where no feare is. The chaffe hath the wind without it, that disquiets it; but a wicked man hath the wind within him: (his owne passions) that disquiet him. The chaffe is an absolute abject; and can never rise in value, but the wicked are more absolute Reprobates; and shall never rise in judgement. The chaffe is not suffered in the heape of the Wheate; but the Wheate shall be lesse suffered, in the congregation of the Righteous. The chaffe is persecuted but by the wind of the aire; but the wicked are persecuted by the Prince that ruleth in the aire: The chaffe is troden under foot, but by men and beasts; but the wicked shall be trampled upon by the Divell and his angells.

If that which is spoken of the godly man, may be applied to the man Christ Jesus; then certainly, that which is spoken of the ungodly, may be applied to the wicked Iewes: For no p. 101chaffe was ever more troden under foote; no chaffe more scattered upon the face of the earth: that it seemes verified of them, which David speakes in another place; Let them be as chaffe: and let the Angell of the Lord persecute them.

The Prophet hath now said fully as much, as need to bee said, in proofe of his two positions; A godly man is blessed; A wicked man is miserable: and why then will hee use any more words? Is it, that as a good Mathematician, hee will not onelyonly make a demonstration; but adde a corollary? Or is it, that considering it is the office of a Prophet, chiefly to tell of things to come; hee insists not upon the present misery of the wicked: but as more properly belonging to his office, he discovers the misery, they shall have hereafter; and indeed, who but a Prophet, could have made this discovery? Or is it, that the present misery of the wicked, as a thing, more obvious, and apparent; he leaves to bee gathered, from the similitude it selfe; but their future misery, as a thing lesse knowne, and more concealed; he will not leave, to the venture of others construction; but for more surety, will bring it in, himselfe: and therefore, as the similitude consisted of two parts; They are like to chaffe; and to chaffe, which the wind scatters; so he brings in, an inference, consisting of two parts, to answer them; They are like to chaffe: Therefore they shall not rise in the judgement; and to chaffe. which the winde scatters: Therefore they shall p. 102not be of the Congregation of the Righteous.

But is not this a strange inference? Tho ungodly, are like unto chaffe; therefore they shall not rise in the judgement; for being as chaffe, they should rise the rather. For what is apter to rise, than that which is light? and what is lighter than the chaffe? And yet the inference, not so strange; as the consequence, dangerous: for if the ungodly, shall not rise in the judgement: what shall then become, of two Articles of our faith; the generall Resurrection; and the generall Iudgement? how will the Prophet avoide, the imputation of a Sadduce? how will hee hold fellowship with S^t. Paul, who makes a solemne protestation, that He beleeves the resurrection shall be, both of iust and uniust? Yet let not this trouble us: for both the inference, will be plainely enough justified; and the dangerous consequence, easily avoyded. For take the inference, as it is intended; and what can be plainer? the ungodly, are like to chaffe; therefore they shall not rise in the Iudgement: for, the Iudgement is as a Ballance; but to rise in the judgement, is not to rise in the ballance; which is a worke of lightnesse, and makes rejected: but it is a pressing downe the ballance; which is a rising in value; and makes accepted. And as the inference, is thus justified: so the dangerous consequence, not onelyonly is easily avoided, but the directly contrary consequence, necessarily inferred: The ungodly shall not rise in the Iudgement; therefore there shall be a generall p. 103Resurrection. For the Iudgement indeed, is as a ballance, to try the weight of things; but how can the weight of any thing be tryed, if it bee not put into the ballance, and how can it bee put into the ballance, if it come not where the ballance is? when therefore the Prophet affirmeth, that the ungodly shall not rise in the Iudgement; is it not a necessary consequence, that they shall rise to the Iudgement? For how can it bee tryed, whether they shall rise in the Iudgement, or no; if they come not to the Iudgement, where they are to be tryed? The generall Resurrection, shall bee before the Iudgement; and therefore this rising in Iudgement; is a rising after the Resurrection; and so, the not rising here, no hinderance to the rising there; but rather ensorcing that generall, that there may bee this particular.

But what say wee then, to that saying of Christ; Hee that beleeveth not, is judged already; for being judged already, hee needs not come any more to Iudgement? seeing none shall be judged for one cause, twice. Wee say, this is no consequence neither: For, what greater unbeleevers, than those in the Gospell, who cast out divels in Christs Name; yet did not so much as professe Christs Name? and yet even those shall come to Iudgement: for Christ tels, what answere shall bee made them, when they come there. How then is it true that they be judged already? Not by the sentence of the Iudge, but by the prejudice, of their cause: and this p. 104is no hinderance, for their comming to Iudgement. If the Prophet had sayd; The ungodly shall not rise, to the Iudgement; the Sadduces indeed might have taken hold of this; and iustly claymed him to bee of their side: but when hee onelyonly saith, they shall not rise in the Iudgement; this is no more, then S^t. Paul would have said himselfe, if hee had beene in the Prophets place: for who ever thought, the ungodly should rise, in the Iudgement; who are sure to fall in the iudgement? seeing their Iudge ment shall bee to condemnation; and not to deliverance. To rise to the Iudgement, is to be brought to publique tryall: and this is the generall Resurrection, that we beleeve; but to rise in the Iudgement; is upon tryall, to come off with credit; and by the sentence of the Iudge, not onelyonly to be iustified, but advanced: and who ever beleeved; this rising to belong to the wicked? It is therefore well observed by One; that S^t. Paul cals the resurrection of the Iust, foreign: to shew, that every one shall have their foreign: to bee raised up; but none but the Iust, shall have foreign: to bee raysed up, and be exalted.

And indeed, in this kinde of rising; how can any of the ungodly rise; who have so many standing ready to pull them downe? Cain cannot rise here; and with him, no murtherer, nor malicious person; for if he but offer, to come in place; the wounds of Abel, fall a bleeding afresh; and cry out for vengeance. p. 105Saul cannot rise here; and with him, none that trust in the world; and distrust in God: for though the witch of Endor, could raise up Samuel to Saul; yet shee cannot here raise up Saul to Samuel. Dives cannot rise here; and with him no glutton, nor covetous person; for the blisters of Lazarus are rising upon them; and keepe them from rising. Simon Magus cannot rise here; and with him, none guilty of simony or bribery: for Simon Peter, hath stopped all their rising with this, Thou and thy money perish together. The like may be said, of all other ungodly ones, as many as the chaffe, can challenge to be like it; that it is no hard matter, to prove the Prophets saying, true: it is impossible it should bee false; The ungodly shall not rise in the Iudgement.

But may wee not draw the similitude; and will not the similitude draw the wicked into a further degree, of not rising in Iudgement; than this, now spoken of? For, cast both wheate and chaffe into the ground; and after a few daies, you shall see the wheate rise flourishing up; and rise up daily more and more; till it come to a fit ripenesse, to be brought into the Barne: but you shall never see more of the chaffe, then to lie dead in the place; sweltring and mouldring in its owne corruption. And this is even intimated, in the similitudes themselves: For in the similitude of the godly; the Prophet first expresseth passion; and then, action: First, the Tree is planted; and then, it p. 106brings forth fruite: but in the similitude of the wicked, he expresseth nothing but passion; They are like to chaffe, which the winde scatters: and seeing, the wicked are like to chaffe, in which there is nothing, but passivenesse; how should they rise in the Iudgement, which is a worke of activenesse? But will not this bring us againe, into a relaps, of denying the generall Resurrection? Not at all. For though the chaffe cannot rise, by any principle of motion, it hath in it selfe, as the Tree doth; yet it may bee raised up, by the working of the winde: so though the wicked cannot rise, by any seed of life, remaining in themselves, as the godly shall; yet they may bee raysed up, by the helpe of some outward operation. The godly, have Semen spiritus, sowne in their hearts by faith; They are Members of Christs body; They have this promise made them by Christ; that hee will raise them up at the last day: and therefore their rising shall be a rising to Iudgement; and a rising in judgement; but the wicked have no such semen in them; They are no partakers of Christs body; They have no such promise, made them by Christ; and therefore their rising shall be to Iudgement; but not in Iudgement; Their rising shall be by a violent dragging by some other; it shall not be a voluntary motion of their owne; it shall bee by infirmity of passivenesse: it shall not be, by any strength of activenesse; it shall bee by the power of Christs Resurrection; It shall not bee by p. 107participation of Christs Ascension. And so, the Prophets denying, the rising of the ungodly in judgement; is no Negation, of their rising to Iudgement, and therefore neither joynes hands with the Sadduces; nor shakes hands with our beliefe; nor yet opposeth S^t. Pauls protestation.

And as there shall be a generall Iudgement; in which the ungodly shall not rise; so after the Iudgement; there shall bee a particular congregation of the righteous, in which sinners shall not stand. And indeed, what society can there bee, betweene a tree, and chaffe? or who can thinke it fit, that trees and chaffe, should bee made companions? and as there is no reason, that the ungodly, having made others, by their counsell, to fall here; should rise themselves, in judgement hereafter; so there is no reason, seeing the righteous could not bee suffered to stand here in the way of sinners; that sinners, should bee suffered to stand hereafter, in the congregation of the Righteous. And here now a multitude of reasons, seeme assembled, as it were to make it good; that sinners neither can, nor ought to stand in this assembly. It is a congregation; which none can make but the righteous: for sinners are all rebels; and would make it a rout. It is a Court, where all must be neate and cleane; and so are none but the righteous; for sinners are all lepers; and would make it a spittle. It is an assembly of such onelyonly as are chosen, and come when they are called; p. 108and such are onelyonly the righteous: for sinners, are all intruders; and scorne to come, at any ones call. It is a company that makes a communion; and that can none doe but Saints; for sinners seeke every one their owne; and are all for themselves. They must be some, hands; some, feere; some, head; yet all members of one body: and so are only the righteous; for sinners are dismembred members; they would be all, head; yet cannot all, make a body. They must be all Gods friends; at least, such as he knowes; and such, are onelyonly the righteous; for sinners are all meere strangers, and aliens from God.

Indeed before the Iudgement, the wheate and the chaffe, made both but one heape: but after the Iudgement, the wheate is received into the barne, and the chaffe is cast upon the dunghill, and scattered about. Before the Iudgement, the ungodly and the righteous, made both but one assembly; but after the Iudgement, the righteous make a City by themselves, which is the new Ierusalem; into which, no sinners shall bee suffered to enter; The righteous shall be taken, with the Bridegroome, into glory: and the ungodly with shame, shall be shut out of dores. For the Iudge hath a Fan in his hand, to winnow the chaffe from the wheate; and to separate the ungodly from the righteous: and this is his fanning; when to the comfort of all comforts, he shall say to the godly, Venite benedicti patris; Come ye blessed of my Father; and to the terrour of all terrours, shall say to the wicked; Ite maledicti p. 109in ignem aeternum. Goe yee cursed, into everlasting fire. And when Christ the Iudge hath once said the word, there can bee no tarrying; they shall presently be parted, they must presently part; and so be parted, and so part; as never to stand together, never to come together any more for ever.

But seeing the future misery of the wicked, shall consist in two maine points; in poena Damni, & poena sensus: in paine of losse, and paine of sense: why would the Prophet speake here, of onelyonly their poena damni, as their not rising in Iudgement; and their not standing in the Congregation of the Righteous; but speake nothing at all, of their poena sensus? when yet to speak of their pain of sense; would make us more sensible of their paine; and more readily assent to the Prophets assertion, that wicked men are miserable? Is it, that he would not goe further, than the line of his similitude would leade him? and he saw, that his similitude would not reach to Poena sensus? For, how can chaffe, which is a thing without life or sense, be able to expresse a misery, in which there is life onelyonly, that there might be sense; and sense only, that there might be paine? Or, is it, that indeed it needed not; seeing the paine of losse, is misery enough to make a hell of it selfe; and able to bring upon the wicked, as much as Christ affirmed; even weeping and wailing, and gnashing of teeth. For, if ever misery deserved weeping of eyes; if ever losse deserved gnashing of teeth; this is the p. 110misery, that they shall not rise in the Iudgement; by which, they shall never come to see the blessed face of God; and this is the losse; that they shall not be of the Congregation of the Righteous; by which they shall for ever be excluded from all society with Saints and Angels. Ahasuerus asked Haman, What should be done to the man, whom the King would honour? and Haman supposing himselfe should be the man; made answer, Thus and thus shall be done unto him; but when the King appointed Mordecai to be the man; and himselfe the man to see it executed; Oh, what torment, what anguish and vexation, did then surpize the soule of Haman; to be himselfe thus basely imployed; and the man hee most scorned, so highly exalted? Such, and infinitly greater, shall be the torment and anguish of minde to the wicked, when rising to the Iudgement, they shall not rise, in the Iudgement; but they which sate before in the chaire of scorners; shall now be scorned themselves; and to disgrace them the more, God himselfe shall turne scorner; as it is said, God shall laugh them to scorne; and have them in derision.

And now let the great men of the world, please themselves; and thinke it a happinesse, that they can rise in honours; can rise in riches and estimation in the world; yet alas, what is all this, if they faile of rising in the Iudgement to come? Let them please themselves; and thinke it a happinesse; that they are honoured in all companies where they comel; and have p. 111the solace of all the good fellowship the world can afford; yet alas, what is all this; if they faile to be admitted into the Congregation of the Righteous?

This rising in Iudgement, is that high glory, whereof Christ shewed a patterne, to S^t. Peter and Iohn, in his transfiguration; so high, that they were faine to be carried up into a mountaine to see it; so glorious, that it put them into extasies to behold it; and yet but the lower Region of this rising neither: but when Saint Paul was taken up into the third heaven; where he might see much more than Peter and Iohn could see upon the mountaine; hee then saw so much glory as made him afflicted to expresse it; and could not expresse it, but by afflictions; the afflictions of this life, are not worthy of the glory that shall be revealed, not all the afflictions of the Prophets; of whom it is said, They were stoned; they were sawne asunder; were slaine with the sword; not all the afflictions of the Martyrs, of whom some were broyled upon Gridirons; some rosted upon Spits; some broken in pieces upon Racks and wheeles; put all together; and confined upon one man, yet can never make him worthy of the glory that is to come. And how then, O my soule, canst thou avoid the extasie of Peter and Iohn, but to thinke of this? how canst thou give David cause to say: Why art thou cast downe, O my soule; and why art thou so disquieted within me? for this rising there, will make ample amends, for p. 112all the fallings that can be here; for though it be a great fall, to be laid low in the earth; where the wormes shall eate this flesh of thine; yet it will be a greater rising, to be raised up into the mount, where thy body shall be made like to Christs glorious Body; and though thou maist say of thy selfe now, as Saint Paul said: O wretch that I am, who shall deliver mee from this body of death? yet when the time of this rising comes; it shall be said of thee; even of thee, O my body; as was said of Mordecai; Thus shall be done to the man whom God will honour.

This Congregation of the Righteous; is that new Hierusalem, of which it is said; Great and glorious things are spoken of thee, thou City of God. Great and glorious indeed; for if wee conceive in our mindes, the happinesse of a City, where there are millions of millions of Citizens; yet all, as loving mutually together, as David and Ionathan; where there is Holinesse, immaculate; Peace, inviolate; Joy, ineffable; Pleasure, inexpressible: No time, but Eternity; no Place, but immensity: no noise, but of Musicke with songs of Allelujah: no sicknesse, but of love with the Spouse in the Canticles: no motions, but of mildnesse, where the Lambe is the leader: no words, but of wonder, where the Angells are silent; where God is All in All; and all and every one in God; this Congregation, is that City: but because no tongue can so well expresse it, as his, whose eyes did cleerely behold it; heare S^t. Iohn in his owne words; God shall wipe away p. 113all teares from all eyes; there shall be no more death; neither sorrow, nor crying; neither shall there be any more paine; there shall be no neede of the Sunne, nor of the Moone; for the glory of God shall lighten it; and the Lambe shall be the light thereof. Now therefore, O my soule, Why art thou cast downe; and why art thou so disquieted within mee? What though thou flie as a bird, to the mountaines? what though thou dwell a while in the Tents of Mesek? this Congregation will make amends for all; not onelyonly for Iohn Baptists desolatenesse in the wildernesse; but even for Iobs despisednesse on the dung-hill. We may well be contented to serve a Prentiship here; so we may come to be free of this City hereafter: here wee sweepe Kennells, there shall weare Crownes: here we are militant, there shall be triumphant: For Christ the crucified is our Captaine; and God our glory. And now we may see, there was no need at all, why the Prophet should aggravate the hell of the damned, by adding their sense of paine; seeing no bottome of hell can be so deepe as this, to be barred for ever, from this rising in Iudgement; and to be excluded for ever, from this Congregation of the Righteous. And so all this goes on upon the score still; to make up the full measures of the blessednesse of the godly; and of the misery of the wicked; that no Art can shew Principles so irrefragable; Positions so infallible, as these of the Prophet; A godly man is blessed; A wicked man is miserable.

p. 114But how happens this sudden alteration in the Prophet? he was so reserved at first, and made so dainty but onelyonly to name a Righteous man; that hee would not doe it, though it were to bring him to inherit blessednesse; and now on a sudden, he brings them in by troupes; a whole Congregation of the Righteous at once? Is it not, that he durst not presume to use the name of Righteous; till it were first determined of in the Iudgement? and till they had their station assigned them amongst the Saints? not only because it cannot till then be knowne whether any such Title be due or no; (for who knew Iudas for any other than an holy Apostle; till Christ discovered him to be a Traitor? Or who knew the seven thousand that bowed not their knees to Baal; to be no Idolaters; till God, by his owne mouth made them knowne to Elias?) but because indeed, the name of Righteous, can by no right be given to any, till they be tryed, and have their approbation in the Iudgement: to make us know, that righteousnesse stands not so much in merit, as in acceptance; and though many may be so qualified, by delighting in the Law of God, as to inherit blessednesse; yet till by the Iudge, they be pronounced Righteous; they cannot rightly claime the Title: and therefore David, who is no Herald to decide mens Titles; would not use a stile, that might not be due; and as little would detract from it, being once adjudged.

All the Prophet hath hitherto said; seemes p. 115to be but bare affirmations; only words that we must take upon his word; but now comes in a word of authority; this rationall particle, (for, or because) a little word, but of great command; which in all this Psalme, hath not been seene till now, and now, that it is come; we cannot well tell, why it is come: we know it brings a reason with it; but cannot easily finde, where this reason should lie. For, if we take the reason, as it seemes to lie; the ungodly shall not rise in the Iudgment; because God knoweth the way of the Righteous; is it not as unreasonable a reason, as if one should say; a Malefactor shall be punished, because the Iudge knoweth another to be an honest man? and who would ever looke for such a blind reason from a Prophet? But is it not, that the Prophet hath a good opinion of our understanding; and therefore trusts us to supply that, which by the Law of contraries, may plainly, or rather must necessarily be inferred? for having said; therefore the ungodly shall not rise in the Iudgement; nor be of the Congregation of the Righteous; he leaves us to supply; therefore the godly shall rise in the Iudgement, and make a Congregation by themselves; and then the reason stands ready, to tell wherefore; For the Lord knoweth the way of the Righteous.

But if this be a reason, to make the godly rise in the Iudgement; because God knoweth their way; why is it not then, as well a reason, to make the ungodly to rise in the Iudgement, seeing wee are sure, that God knowes their waie as p. 116well? and if Gods knowing the way of the righteous, be a sufficient cause to exclude the wicked; why is not his knowing the way of the wicked, as sufficient a cause to exclude the Righteous? Here, perhaps, we must be faine to doe, as Astronomers feigne to doe; make use of certaine Phaenomena; not that such things be indeed; but that wee may conceive them to be; for the better helping of our capacities. As to conceive that there is in God; (as to the purpose here) a twofold kind of knowledge: Scientia cognitionis, & scientia dignationis; that, common to God with men; this, proper to God alone; that, simple and without influence or operation; this operative, and bringing blessings with it. In scientia Cognitionis, God knowes the wicked so well; that makes him say, In scientia dignationis, he knowes them not; but his scientia dignationis, is as a linke, that drawes with it the whole chaine of Gods goodnesse; for, whom hee knowes, he regards; whom he regards, he preserves; whom he preserves, he blesses; and with this kind of knowing, God knowes none but the Righteous; and therefore none but the righteous can have these blessings to rise in the Iudgement; and to be made a member of the Congregation of the Righteous. And now the Prophets reason is found where it lies; The godly shall rise in the Iudgement, because God knowes their way, In scientia dignationis; but the ungodly shall not rise in the Iudgement; nor be of the Congregation of the Righteous; because, although God know p. 117their way in his scientia Cognitionis; yet in his scientia Dignationis, he knowes it not.

But did not the Propher give a sufficient reason before, why the godly shal rise in the Iudgement, and make a congregation by themselves; when he said; They are like a tree? seeing a tree hath boughes and branches aspiring towards heaven; united in one roote, and making one body? but this perhaps, as being but a reason drawn from the similitude; the Prophet counts but a similitude of a reason, & takes it but upon a liking; the true reason, and which he insists upon, is this, which hee alledgeth here: For the Lord knoweth the way of the righteous. For this indeed, is the true reason of all the blessings, that are or ever shall be to the godly; all their praises that went before; Their delighting in the Law of God; their exercising themselves in it; and whatsoever else; they are good conditions necessarily required in them that must make this congregation; but the true cause and reason of making it, is this which the Prophet brings here; because the Lord knoweth the way of the righteous. For though it were a good likely reason, to say, The godly shall rise in the judgement; and make a congregation by themselves: because They are like a tree; yet it may be asked, what makes them like a Tree? Godlinesse indeed procures them to bee made like a Tree; but what makes them? For that which makes a thing, is a superiour cause, to that which procures it, to bee made: and this superiour cause, p. 118the Prophet alleadgeth here; For the Lord knoweth the way of the righteous. And though it were a likely reason to say; The ungodly shall not be of the congregation of the righteous; because they are like to chaffe, which the wind scatters; yet it may be asked, what makes them like to chaffe? Wickednesse indeed, procures them to bee made like chaffe; but what makes them? Here the Prophet is silent, and saies nothing; and by saying nothing, seemes to acknowledge, there is nothing to be said; wickednesse both procures them to be made like chaffe; and makes them like chaffe; they are both their owne ruine; and their owne ruinousnesse; God in this kinde, hath no hand at all in it; it is all their owne doing; Perditio tua ex te O Israel.

And may not a reason also be conceived thus, why the ungodly can never come to bee of the congregation of the righteous; because the ungodly and the righteous, goe two contrary waies: the righteous goe a way, that God knowes; and the wicked goe a way that God destroyes: and seeing these waies can never meete: how should the men meete that goe these waies? and to make sure worke, that they shall never meete indeed; the Prophet expresseth the way of the righteous, by the first linke of the chaine of Gods goodnesse, which is his knowledge; but expresseth the way of the wicked; by the last linke of Gods Iustice, which is his destroying: and though Gods Iustice and his mercy doe often meete; and are p. 119contiguous one to another; yet the first linke of his Mercy; and the last linke of his Iustice, can never meete: For it never comes to destroying, till God be heard to say, Nescio vos: and Nescio vos, in God; and Gods knowledge, can certainely never possibly meete together.

But why doth the Prophet say; The Lord knoweth the way of the righteous; and saith not rather, The Lord knoweth the righteous? why saith hee; The way of the ungodly shall perish; and saith not rather, The ungodly shall perish? Is it not, that hee saith not, The Lord knoweth the righteous; because in another place it is said, There are none such for him to know; but hee knoweth the way of the righteous; and what is this way, but he which said, Ego sum via, veritas, & vita; I am the way, the truth, and the life? and the Prophet might well say, that God knoweth this way, seeing Christ saith; that none knoweth it, but he; None knoweth the Father, but the Sonne; and none knoweth the Sonne, but the Father. But what is this to us? That if we be engrafted into Christ, who is this way; then God in knowing this way, knowes us that are engrafted in this way; and this way indeed must God know us, or not know us at all; for if he know us not in Christ; in our selves, wee are sure he can never know us. Or is it, that the Prophet saith not, God knoweth the righteous; but the way of the righteous, perhaps least men, for doing one or two good deedes, in all their p. 120life, should claime to bee righteous; and for such righteousnesse, claime acquaintance with God; and so indeed, God might have acquaintance enow: seeing no man is so wicked, but hee may sometimes have good thoughts; and doe good deeds: but this will not serve: it must bee a way of righteousnesse, before God will know it. Abraham had forsaken his Countrey, and sacrificed his onelyonly sonne, with his owne hands; in obedience to God: before God came to say of him, Nunc cognovi te: and therefore it is not a turne or two that will serve the turne; it must be an exercising, day and night; a continuall walking in the Law of God, that must make it a way, for God to know. Indeed this way, is something of a strange condition; for sometimes, much and long walking, will not make it a way; and sometimes againe, a turne or two will doe it. Sometimes the giving of all a mans goods to the poore; will doe but poore good: and sometimes the giving, but of a small mite, will have no small might in it: sometimes the giving ones body to bee burnt, will have but cold entertainement: and sometimes the giving but a cup of cold water, shall bee counted a hot service. Saul seemes to have walked long in a course of godlinesse; and yet with all he could doe; hee could not make it a way, for God to know: where the Thiefe on the Crosse, fetched, as I may say, but a turne about; and he made such a way of righteousnesse, that Christ presently knew it; and tooke p. 121notice of it. It seemes the matter is all, with what feete we walke: for if we walke, with the feete of the body onelyonly: (if there be no other goodnesse in our good deed, but onelyonly the outward act of doing it) wee may walke long enough, before we make it a way of righteousnesse for God to know; but if wee walke with the feet of our hearts; (in faith and love) then, perhaps, small walking may sometimes serve: for the heart indeed, is a hard treadder; it leaves prints behinde, that will not easily be gotten out; and with these feete of the heart, the good Thiefe walked; or else, he could never have made a way of righteousnesse, for Christ to know, upon such a suddaine, as hee did. Howsoever, when it is once made a way; whether with much walking, or with little, yet God presently knowes it; and knowing it, delights in it; and as in the garden of Eden, will walke in it himselfe; and then indeed, it will be a full measure of blessednesse; pressing downe; and running over: For if In the presence of God, there be fulnesse of ioy for evermore: how pressing downe; how running over, must that joy he; where we enjoy his presence, not onelyonly as walking by us; but as walking in us?

And if the Prophet had said, the ungodly shall perish; and not the way of the ungodly; it would have made us all afraid; we could hardly have found eight persons to put into Noahs Arke: for the best that are, have a spice of ungodlinesse; enough to taint them, with the name of p. 122ungodly: but this is the measure of Gods mercy; pressing downe, and running over; that he will not suffer it to be a way of perishing, unlesse it be a way of ungodlinesse first. And here the godly may take this comfort by the way; that it is not, their slippings, or treading awry; which may be by ignorance, or infirmity; that can make with God, this shipwracke of perishing: it must bee a way of ungodlinesse; which is not usually made without much walking and exercising, without resolute intentions and endeavours; without set purposes, and persistings; that if a man be sure he is free from these; he may then be confident, he is safe from perishing. And though this way of the ungodly, and the way of the righteous bee very unlike; yet they are like in this; that this way also, is not made sometimes with much walking: and sometimes againe, it is made with a turne or two: for David walked in adultery, and murther, a whole yeare together: and yet it made not a way of perishing; because hee had the teares of repentance, to wash away the prints of the steppes; and charity to cover them. But Iudas walked but a turne or two; for any thing we know; and it made a way, that made away himselfe; because hee neither washed it with repentance, nor covered it with charity. Howsoever the way bee made with much walking, or with little; yet if once it come to be a way of ungodlinesse; there is no way then but perishing; all the world cannot save him; he p. 123shall never be forgiven in this world, nor in the world to come. And here againe is the measure of Gods Iustice; pressing downe, and running over; pressing downe, because it presseth downe, to the bottome of the bottomlesse pit; and running over; because it runnes for ever. For then the way of the ungodly is said to perish; when there is no way left to save them from perishing: for such and so desperate, is the state of the ungodly, in the state of ungodlinesse; that no way is left them, either for helpe, or hope: For wherein, should they hope for helpe? Compassion will not helpe them; for The Lord will laugh them to scorne, in his high displeasure. Mediation will not helpe them; for God hath sworne; though Noah, Daniel, and Iob should speake for them, yet he will not heare them. Time will not helpe them; for they shal perish everlastingly. Place wil not helpe them; for they shall fall into a bottomelesse pit. Death will not helpe them; for they shall call for death, and it shall flee from them; that they may live to be tormented, with the worme that never dies. And here now, for very pitties sake, let me put all poore soules in minde; that they bee carefull to remember that warning of Christ; Agree with thine adversary, while thou art in the way: for whiles we are in the way; there are waies left, to keepe us from perishing; There is a way of compassion; For God delights not in the death of a sinner; but that he should turne from his wickednesse and live. There is a way of Mediation; not of the men p. 124Daniel and Iob: but of the Mediatour betweene God and Man, Christ Iesus. There is a way of repentance; for if a sinner repent him of his sinne; God will put away his sinne out of his remembrance. But if it once come to this, that the way of the ungodly doe perish; alasse then, there is nothing left, but woe upon woe: no way left for helpe: no way left of hope; nothing to be talkt of; nothing to be thought of; but perishing; not onelyonly whilst the world en dures; but not when the world it selfe shall perish.

The Prophet gave a good reason before, why there shall be a congregation of the righteous; because God knoweth the way of the righteous; but why would he give no reason here, why the way of the ungodly shall perish? For to draw a reason from the law of contraries; as to say; Because God knoweth not the way of the ungodly; will not serve: for Gods knowing, may well be a strong reason; seeing it is a strong cause: a cause that is operative; and that to many degrees: For whom God knowes, hee regards; whom hee regards, hee preserves; whom hee preserves, he blesses: but what cause can Gods not knowing be? for what operation can be in a Negative? yet so it is; Gods not knowing, workes by not working: for whom he knowes not, he regards not; whom he regards not, he preserves not; and whom hee preserves not, they presently fall, and perish of themselves. And the Prophet had great reason to give a p. 125reason there, because it was an Effect, that needed a cause; but hee had no reason to give a reason here; because it is an Effect, without a cause, without a cause Efficient, though not Deficient: and why then should hee give a reason, why the ungodly shall perish; seeing God not knowing them; there can be no reason given, why they should not perish.

When it is said, The way of the ungodly shall perish; the wicked take occasion by these words, to conceive a hope, as wicked, as foolish; that if the way of the ungodly shall perish; then the ungodly shall have no way to stand in; and if they have no place to be in; then they shall be no where; and if they be no where, then they shall not be at all; which is as much as they desire: for it never troubles them, not to be at all; so they may be sure, not to be troubled at all. But this is a conceit, not onelyonly vaine, but wicked; for by perishing, is not meant, an utter annihilating, and dissolving into nothing; but they are then said to perish, when they are forsaken of God, and delivered over into the hand of Satan. For when the Iudgement is once past, and the chaffe separated from the Wheate; then there shall be a new heaven, and a new earth; but the old Hell shall continue still; and there the ungodly, and their way shall lie; For in the new earth, there shall be no way, for either the ungodly to walke in, or for sinners to stand in; but all, shall be Holy ground; and no feete shall walke, or stand there; but such onelyonly, as have put off p. 126the shooes of corruption; or rather indeede, as have put on the shooes of incorruption.

The Prophet in the beginning of his Psalme; noted in the wicked, a triplicity of sinning: Walking in the counsell of the ungodly; standing in the way of sinners; and sitting in the chaire of scorners; and here in the end of his Psalme, hee noteth a triplicity of their punishments; They shall not rise in Iudgement; they shall not stand in the congregation of the Righteous; and their way shall perish: and it may be thought, when the scorners heard; they should not rise in the Iudgement; this never troubled them; for they care not for rising; they are well enough as they are; they have a chaire to sit in; and they scorne to rise. And when the sinners heard, they should not stand in the Congregation of the Righteous; this did not much move them neither: for they like better, to be by themselves, in the way of sinners; than be bound to keep company with such precise fellowes: but when the ungodly heare, that their way shall perish, and that they shall not have that way to walke in; this strikes them dead; their hearts are cleane done; and now would they be begging of Abraham, to send Lazarus to their fathers house, to warne their friends from following their courses, for feare of their curses.

And may it not now be truely said, that the Prophet hath performed both his prizes, 'to the full? for as before, he did not leave a godly man, p. 127till he had brought him to receive his portion in heaven: so now, he hath not left a wicked man, till he hath brought him to receive his portion in hell. For, the wicked have a portion too; though they were better be without it; a miserable portion, to have misery for a portion; yet so the Prophet in another place calls it; this is their portion; Fire and Brimstone; and a stormy Tempest. And now we may indeed say, the Prophet hath well ended his taske; and wee might say, happily; but that he ends it miserably: for he hath delivered his Psalme, as it were, in a tragicall forme; making it to beginne with blessednesse; and to end with perishing; but yet he hath so framed it; that we may easily reduce it, by helpe of the Law of contraries; into a more Comicall forme (if I may so speake) making it to begin with misery; and to end with blessednesse: and this perhaps, will be a forme more capable of a Plaudite from our hands; and of an Io Paean, from our toungs; and may thus be framed; Miserable and wretched are the men, that have walked in the counsell of the ungodly; and have stood in the way of sinners; and have sate in the chaire of scorners; but have no delight in the Law of the Lord; nor in his Law will exercise themselves, either day or night: and they shall be like to chaffe, which the wind scatters. The godly are not so; but they are like a tree, planted by the waters side; which will give its fruit in its time: the leafes also shall not wither; and whatsoever they doe, it shall prosper. Therefore p. 128the godly shall rise in the Iudgement; and (parted from the wicked) shall make a Congregation by themselves: For, the Lord knoweth not the way of the wicked; and the way of the godly shall be established.

FINIS.

End of the text · Sir Richard Baker, Meditations and Disquisitions Upon Psalm 1 (1638)