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

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

p. 1MEDITATIONS AND DISQVISITIONS upon the 1. Psalme of DAVID.

IT may be thought, but an idle speculation to observe, that the first word of this Psalme, in the Hebrew, begins with Aleph, the first letter of the Alphabet; and the last word of it begins with Tau; the last letter of the Alphabet; as though this Psalme should containe whatsoever may be expressed by all the letters of the Alphabet. And it may bee little better to observe; that this first Psalme, hath a kind of correspondence, to our first parents: for the first word of it, is Blessed; and the last words, is perishing: and such was their condition; they began in blessednesse, but they ended in perishing: They began in blessednesse, being placed in Paradise, where they had the Tree of Life; but they ended in perishing, being cast out of Paradise, where they died the death. But although the Prophet perhaps had none of these conceits; yet he had p. 2great reason; for so placing his words: for blessednesse is the marke, we all aime at: if that be once named, there needs no other Rhetorick to make us attentive; most properly therefore it is placed the first word; seeing the first words are the proper place to peswade attention. And as fitly is perishing, placed the last words; that if the hope of blessednes, cannot allure us to godlines; yet the feare of perishing, may keepe us from wickednesse: seeing nothing so much deterres from evill doing, as the feare of evill suffering; and the word is justly placed the last, that it may last the longer in our memories; seeing the last words ever, are best remembred.

But to leave these generall aimes; and to come to particulars and certainties: we may perceive, that this whole Psalme, offers it self to be drawn, into these two opposite propositions: a godly man is blessed: a wicked man is miserable: which seeme to stand, as two challenges, made by the Prophet: One, that hee will maintaine a godly man, against all commers, to bee the onelyonly Iason, for winning the golden Fleece of blessednesse: The other, that hee will make it good, upon the heads of all the wicked; that howsoever they make a shew in the world, of being happy; yet they of all men are most miserable. But lest there should grow litigiousnesse about the words; he will have it agreed upon first, what a godly man is; and what it is must qualifie this happy Iason. It seemes, the Prophet had heard, of an old description of a p. 3godly man; Declina a Malo, & fac bonum: Eschew evill, and doe good: but finding this too generall, and too much foulded up; hee thinkes it necessary, to open the first part of it, into three Negative markes: and the last part of it, into two Affirmatives. But are not these strange markes, to begin withall? as though, we could know a godly man by Negatives? or that godlinesse consisted in Negation? as if vertue were onelyonly Vitium fugere? Indeed the first godlinesse that ever was, that is the first Commandement of God, was delivered to our first parents, in a Negative: Of the Tree of Good and Evill, ye shall not eate: and if they had well observed this Negative; they should never have sinned in any Affirmative: as long as it could be said of Adam; there goes a man, that never eate of the forbidden Tree; so long it might as well bee said of him; There goes a perfect righteous man. And even the first written Law of Commandements, was delivered likewise in a manner all in Negatives; Thou shall not kill; Thou shalt not steale, and the rest; in which, so much godlines is contained, as might have brought usall to Heaven; as Christ told the young man; Sivis ad vitam Ingredi, serva Mandate. Iustly therefore the Prophet, begins his godlinesse here, with Negatives; seeing negatives at first, began all godlines.

But as the evill spirit in the Gospell, answered the Iewish Conjurers, who in their adjuration, used the names of Iesus and Paul: Iesus I know; and Paul I know; but who are you? so p. 4here, perhaps, some curious spirit, may object & say; the Negative Commandements of the first Table I know: and the Negatives of the second Table I know; but what are these? They are not indeed, the very marke we aime at; but they are the meanes, that guide us to the marke; and if by observing those, wee arrive at the haven; by observing these, we avoid the rockes, that hinder us from the haven.

But why would the Prophet, use any Negatives at all; and not rather relie wholy upon Affirmatives? as to say; That hath walked, in the counsell of the godly; that hath stood in the way of the righteous; that hath sate in the chaire of the humble: and thus, he might have made his argument in Barbara; and never needed to have troubled Negatives at all? But Negatives in this case could not be denied: for if hee had left out Negatives; he had left out, a great part of the worth and praise of godlinesse: For a godly man, cannot alwaies runne in smoothe ground; he shall sometime meete with rubs; he cannot alwaies breathe in sweet aires; he shall sometime meet with ill savours; he cannot alwaies saile in safe seas; he shal sometime meet with rocks; and then it is his praise; that he can passe over those rubs; can passe thorow these savors; can passe by those rockes; and yet, keepe himselfe upright and untainted; and untouched of them all. Besides, Negative precepts, are in some cases, more absolute and peremptory, than Affirmatives: for to say, that hath walked in p. 5the counsell of the godly, might not bee sufficient; for, he might walke in the counsell of the godly; and yet walke in the counsell of the ungodly too; not both indeed at once; but both at severall times; where now, this Negative cleares him at all times. And may it not also, be a cause of using Negatives: because it seemes an easier way, of shewing what a thing is; by shewing what it is not; than by using onelyonly Affirmative markes; especially where a perfect induction may be made: and herein, David not unfitly may be thought to reflect upon himselfe; & the case not unlike, to Samuels seeking to finde out a King, amongst the sons of Iesse. For, when Eliab was brought forth; Samuel verily thought, that hee had beene the man; and afterwards; Abinadab, that it hadbeene he; and then that Shammai, without all doubt was he, for these were all goodly personages; likely men in show, to make Kings of: but when God refused these, and all the rest; and that there was none left, but onelyonly David: then was Samuel forced at last, to fall upon him: so, in our case here; the world is verily perswaded, that the likeliest men to bee blessed, are those that walke in the counsell of the ungodly; or those, that stand in the way of sinners: or such as sit in the chaire of scorners; for, these are all, great gallants, and make a goodly shew in the world: but when the Prophet hath rejected all these; and none is left but the godly man; then we are forced of necessity at last, to fall upon him: and as David, p. 6was the unlikeliest of all his brothers to be a King; yet hee was the man: so a godly man seemes the unlikeliest of all others to be blessed; yet hee is the man. In the World, yee shall have trouble, saith Christ; this makes him unlikely; but be of good cheere; I have overcome the World; this makes him the man. And thus, as God directed Samuel, to elect by rejecting; so David directs us here, to choose by refusing; and this is a cause also, that makes Negatives, in many cases, so much in request.

But though some Negatives, in some cases, may be fitly used; yet it followes not, that these in this: and therefore it will be fit, to examine these Negatives, and to see what they are: that hath not walked in the counsell of the ungodly; that hath not stood, in the way of sinners; that hath not sate in the chaire of scorners: and are not these, in this case, strange markes? as though wee should know a godly man, by the postures of his body? Or, as if a goodly man, should neither walke, nor stand, nor sit? And what remaines then, but that he should doe nothing else, but lie? and yet this he must not doe neither: For, lying is the posture of a wicked man; as it is said; Hee lieth in waite, to doe mischiefe. Indeed, walking hath been often branded with notes of miscarrying: Dyna went a walking in the flowry fields; and returned home, deflowred: Coin went a walking with Abel, into the field, a brother; and returned home a murtherer: and it seemes to have beene p. 7an old exercise, of the Diveli himselfe; who answered God, that hee came from walking, and compassing the earth: and Christ warned his Apostles, not to walke into the way of the Gentiles; which seemes not much different, from this caveat here.

But, though walking may be a hinderance to godlinesse; yet standing, perhaps, may be a furtherance; for Christ saith: When yee stand praying; and so, it is the posture of Piety; and it is said of Moses; that he stood in the gap; and so, it was the posture of Charity; and the Angells are said, to stand before God; and so, it is the posture of Reverence; and yet for all this; if standing be not joyned with understanding; as if wee stand where wee should kneele; as when David saith, Let us fall downe, and kneele before the Lord our Maker: Or if we stand in places, where wee should not; as in the way of sinners; Or if wee stand, amongst persons that wee ought not; as in sinners way; in all such cases, standing may be as great a hinderance to godlinesse, as ever walking was.

Yet surely, sitting is an Innocent posture; sitting never committed Adultetry; never stole; never did any murther; and not onelyonly an Innocent, but a reverent posture; it is the posture of a Iudge; as it is said: Yee shall sit, and judge the twelve Tribes of Israel. It is the posture of a King; as it is said; to the King, that sitteth upon his Throne: It is the posture of Angells; as of the foure and twenty Elders in the Revelation: p. 8and yet as innocent and reverent as it is; it may be abused: for, if we sit in the way of lasciviousnesse; as Thamar did: Or, if we sit, in the chaire of injustice, as Pilate did: or, if wee sit, in the seat of pestilence; as it is said here; sitting may prove as great a bane to godlinesse, as either standing, or walking was.

But they are not the postures, that are here blamed; but the Impostures; that we bee not drawne abroad a walking, as to take the fresh ayre; and then, be poysoned, with infectious savours; that we be not kept standing in a pleasant way; and then, the enemy, who lieth in waite continually, come suddenly and surprise us: that we sit not idly, and take our ease; and in the meane time; the Bridegroome passe by; and we be shut out of doores. For, if there be nothing else in it, but walking; a godly man may walke, as much as hee will: seeing there is not onelyonly a godly walking; as it is said of Noah; that he walked with God; which was a walking in godlinesse: but there is a blessed walking; as it is said of Enoch; that hee walked with God; that is, God tooke him from walking in this vale of misery, to walke with him eternally in Paradise.

The marke therefore to know a godly man, consists not, in the not walking; but wee must walke further to finde it; and the next word, wee come too, is counsell; and the Negative cannot consist in this word neither: for, counsell is one of the most excellent gifts, that is given p. 9to man; that it is even one of the Names of God himselfe, to be called Counsellour: the Negative therefore not found here neither; wee must yet goe further; and the next word we come to, is ungodly: and now certainly, we shall have a full Negative; for ungodlinesse is the herbe that marreth all the broth; it poisons all the company that it comes in; not onelyonly walking, a thing in it selfe indifferent; but even counsell, a thing in its owne nature, most soveraigne; they are both marred by this one ingredient of ungodlinesse. The like may be said, of the other two, that follow; for, neither standing; nor standing in the way, doth any hurt, till wee come at sinners,; neither sitting; nor sitting in a Chaire, doth any hurt, till wee come at scorners; all the hurt, like the sting in the taile of a Serpent, comes in the last. Walking in counsell, had beene a safe proceeding; if the ungodly, had not given it; standing in the way had beene a lawfull calling; if sinners had not made it; sitting in a Chaire had beene an easie posture; if scorners had not framed it; but if the ungodly; or sinners, or scorners have any hand at all in our actions; have any thing to doe in our doings; both safety and lawfulnesse, and ease, and all are utterly overthrowne.

Or, may we not take a way, which crosseth the great high-way of the World: and conceive it thus: To walke in the counsell of the ungodly, is a pleasant walke; and if pleasure would make us blessed; were likely to doe it; to stand in p. 10the way of sinners, is a profitable way; and if profit will make us blessed; were the way to doe it; to sit in the Chaire of scorners, is an honourable seate; and if honour would make us blessed; would serve to doe it; but all these courses, the Prophet rejecteth: they are so farre from making us blessed; that hee gives us warning of them, as the onelyonly impediments, that hinder us from blessednesse. And therefore, the voluptuous man is deceived, in placing blessednesse in pleasures: for howsoever hee fare deliciously every day in this life; yet he may heare, of a terrible after-reckoning, brought in, by Saint Iohn, How much thou receivest in pleasures here; so much shall be added to thy torments hereafter. The covetous man is deceived, in placing blessednesse in riches; for howsoever, they make him welcome in all companies, where hee comes, in this world; yet hee may heare of a grievous repulse, to be given him by Abraham; Sonne, thou hast received thy portion in this life; and therefore hast no right, of ever comming into my bosome. The ambitious man is deceived, in placing blessednesse in honour; for howsoever hee sit aloft in his Chaire, and play Rex here; yet hee may heare of a cruell downefall, foretold him by Esay; Thou hast said in thy heart, I will climbe up above the clouds, and will be equall to the Highest; but thou shalt be cast downe, to the pit of Hell, and to the nethermost Lake.

But have then ungodly men counsell? One p. 11would thinke, it were want of counsell, that makes them ungodly: for who would be ungodly, if hee had counsell to direct him? Certainly, counsell they have; and wise counsell too; that is, wise in the eye of the world; and wise for the workes of the world; but wise in the sight of God; and wise for the workes of godlinesse, they have not: and in that kinde of wisedome, ungodly men are your greatest counsellours: Greatest, in the ability of counsell; and greatest in the busying themselves with counselling. For their wisdome in counsell; wee have a precident in Achitophel; who was in his time, a most wicked man; and yet for counsell, was the Oracle of his time. And for their forwardnesse in counselling; it is a quality they have, as it were Extraduce, from their Father, the Divell; who, no sooner creatures were made, that were capable of counsell, but he fell a counselling: and such indeed, are all the ungodly; as it is in the Psalme; The poyson of Aspes is under their lips: it serves not their turnes, to doe wickedly in their owne persons; but they must be drawing others into wickednesse, by poisoning and infecting them with wicked counsell. So then, the not walking in the counsell of the ungodly; is, not to hearken to the hissing of the Serpent; not to make wicked men our counsellours; nor in the course and actions of our life, to be directed by them.

But, if this be all; what great matter is it? p. 12or what needed, so great a caveat, to be given of it? Certainely, both the danger, and the difficulty, deserve a principall caveat; and in the caveat it selfe, wee may see them both: for there are but three words in it; and every word is as a cord, to draw us into sin. If Pleasure will entice us, here is walking to doe it: If Reasons will perswade us; here is counsell to doe it: If number will overrule us; here is the plurall against the singular, to doe it: that the aire is not more pestilent, to be taken in; then hard to be kept out; the rocke, is not more dangerous, to be runne upon, then difficult to be avoyded.

Wee would now proceed, to the second marke; but that wee know not, how to set our feet; For wee begin to see, or seeme to see, a gradation before us; and as I may say; a paire of staires: but whether wee goe up or downe the staires, in this gradation; is made a question. But is it not strange, wee should not know the ground we goe upon; whether it rise or fall; whether it be ascending or descending? yet such is the Prophets contrivance here; that Doctors doubt it, and are divided. Many grave Authors there are on both sides; many great reasons on both sides, to maintaine their opinions. They which thinke it an ascent, conceive it thus; that hee which walketh in the counsell of the ungodly; is yet but wavering, as mis-led by opinion; and makes but an errour: he that stands in the way of sinners; stands out with obstinacy; and makes an Heresie: but hee that sits p. 13in the chaire of scorners: is at defiance with God; and makes an Apostacie. They who thinke it, a descent doe thus conceive it; hee which walkes in the counsell, of the ungodly; delights and takes a pleasure in his sinne: Hee which stands in the way of sinners; stands in doubt, and is unresolved in his sinne: but hee who sits, in the seate of the scornefull; sits downe, and sinnes but for his ease; as being unable to suffer persecution. They who thinke it, an ascent; conceive; that the ungodly, are but beginners in ill; that sinners, are Proficients in ill: but that scorners, are Graduates and Doctours of the Chaire in ill. They who thinke it, a descent; conceive that the ungodly are apposite to the godly, and offend generally; that sinners offend, though actually, yet but in particulers; that scorners might be sound at heart; if they did not set themselves to sale, and sinne for promotion. The ascent, may be briefely thus: that walking expresseth lesse resolution than standing; and standing, then sitting; but in sinne, the more resolute, the more dissolute; therefore sitting, is the worst. The descent thus: that walking expresseth more strength, than standing; and standing, than sitting: for a childe can sit, when he cannot stand; and stand, when hee cannot walke; but the stronger in sinne, the worse; therefore walking is the worst. Many such waies there are, of conceiving diversity, either in ascending, or descending; but it needs be no question, which is the p. 14worse; because, without question, they are all starke naught; they are three rockes, whereof the least is enough to make a shipwracke; they are three pestilenciall aires, whereof the best is enough to poyson the heart. This onelyonly may be observed, that howsoever the case alter, with walkers and sitters; yet standers in the way of sinners, keepe their standing still; and which soever is first or last; yet they are sure to be the second.

But is it not, that wee mistake the Prophet; and make his words a gradation; when, perhaps, he meant them for levell ground? and forsuch indeed, wee may take them; and doe as well; and then, there will not be, either ascent, or descent, in the sinnes themselves: but onelyonly a diversity, in their causes: as that the first is a sin, caused by ill counsell: the second, a sinne caused by ill example: the third, a sinne caused by the innate corruption of our owne hearts. And so, we shall have the three principall heads or springs, from which, all sinnes doe flow; and may probably be exemplified, by the three first first persons, that were in the world: the first, committed by Eve, in following the counsell, of that ungodly one, the Sepent: the second, commited by Adam, in following the example, of the sinfull Eve: the third, committed by Cain, who sinned not, either by any ill counsell, or by any ill example; but onelyonly by the inbred corruption of his owne heart. And in this, we may observe, the wonderfull pronenesse of our Nature p. 15to sinne; seeing the three first persons, in the world; had every one of them, a severall spring-head of sinne, of their owne opening; as if they thought, there were no honour, but in being the first founder of sinne: and if there had beene in Nature, a fourth spring-head of sinne to be found; the fourth man, most likely, would have found it out; but these, it seemes, were all; and so, the fourth man Abel, in his turne, found out a spring-head of another making; the true fountaine of life: but the other spring-heads, have ever since beene so frequented; that Abels fountaine hath beene wholly almost neglected: that the Prophet had great reason, to give us caveats, for drinking at those poysoned springs; and to have recourse, to the true fountaine of life, which is the Law of God.

Or, is it, that the Prophet alludes here, to the three principall ages of our life; which have every one of them, their proper vices, as it were, retainers to them: and therefore the vices of youth; which is the vigour of life, and delights most in motion and society; hee expresseth by walking in the counsell of the ungodly: the vices of the middle age, which is, stataaetas; he expresseth by standing in the way of sinner; the vices of old age, which being weake and feeble, is scarce able to goe; he expresseth by sitting, in the Chaire of scorners; and it is, as if hee had said; Blessed is the man that hath passed thorow all the ages of his life; and hath kept himselfe untainted, of the vices that are incident unto p. 16them: that hath passed the daies of his youth, as it were the morning of his life; and is not tainted with the stirring vices, of voluptuousnesse and prodigality: that hath passed his middle age, as it were, the noone of his life; and is not tainted with the more elevated vices, of ambition and vaine-glory: that hath passed his old age, as it were, the Evening of his life; and is not tainted, with the sluggish vices of coverousnesse and avarice.

Or, is it, there being five degrees of sinne; concupiscence; consent; act; custome; and pride in sinning: the two first, as incident often-times to the godliest men; he forbeares to speake of; and intimates onelyonly, the three last; for, to walke in the counsell of the ungodly; what is it, but the act of sin? and to stand in the way of sinners; what is it, but the custome of sin? and to sit in the Chaire of scorners; what is it, but to take a pride in sinne?

Or, is it finally, that by this distinction of postures; the Prophet intends an absolute restraint, from all manner of conversation, with the wicked; so absolute, that it may be said, in a Proverbiall manner, we neither walke, nor stand, nor sit amongst them: For if, but the least liberty be taken, in conversing with them; It may well be said, the passing of a Camell thorow a needels eye: exceeding hard, if not altogether impossible, to escape untainted.

Wee may now consider the second marke, as it is in it selfe, without gradation: and is not p. 17this also a strange marke of a godly man, that he should not dare to stand in the way of sinners? For, what hurt can hee take, by standing in their way? Is it not a broad and a large way, that sinners may goe by, and no hurt to him at all? But a godly man is wiser than so; though he know that the way is large and broad; yet he knowes also, that the Prease is great; a man cannot stand here; but hee shall be shouldred and thrust forward in spight of his teeth: It is not here, as in the way of the righteous; where a man may stand long enough, before hee shall meete with company to thrust him forward; but here is crouding and thronging, that we can neither goe here, nor doe here, as we would; but must of necessity goe, as the croud drives us; must perforce doe, as the company will have us; that hee may justly be counted, a happy man, that can avoyd this rocke; which hath beene the cause of more shipwrackes, than either Scilla, or Charibdis.

If the way of sinners, were a blinde, obscure way; or a man were blinde, and could not see his way; there might be waies of excuse, for standing in it: but seeing, all mens eyes are open to this way; and this way lies open to all mens eyes; to stand in it now; is not to stand in the way of sinners, but to sinne in the way of understanding; and such sinne shall be punished with many stripes.

A man may be in the way of sinners, and be excused: but to stand in the way, is unexcusable: p. 18For, his being there, may be by accident; but his standing there must needes be voluntary: and seeing neerenesse to a place; and continuance in a place, are great engrossers of the qualities of a place; how fully must he needes engrosse the way of sinners to himselfe, that stands in it, which containes them both? For, whilest neernesse workes by addition; and continuance, by multiplication; the standing in the the way of sinners, as gathering heat by both; must needs breake forth at last, into violent flames of sinning.

It is therefore, no doubt, a good marke of a godly man, that he will not stand in the way of sinners: but why should he not sit, in the chaire of scorners? for he may sit there, and take his ease; and neither doe hurt to others; nor take hurt himselfe. He will doe both: He will take hurt, by brazening his owne face; and he will do hurt, by poisoning others hearts. For when a man comes once to sit in the Chaire of scorners; it hardens him in his sinne; it makes him to make a profession of it; he growes to take it in scorne, that any man should be wickeder, than himselfe; he sits, as it were, a brooding of sin; what at first, hee was ashamed of, that now he glories in; and what before, he was glad to doe, standing; hee is confident now, to doe sitting in his Chaire. And as hee takes this hurt, himselfe; so doth he yet, more hurt to others. For, when a man in authority, gives ill examples; it spreads far, and prevailes much; it is a pestilent p. 19thing, to be wicked, ex Cathedra: their Chaire stands high; and is seene and heard of many: One Pharisee may doe more hurt, than a hundred Sadduces: and where the poison of ungodly counsell; and the poyson of sinfull company, reacheth but to men neere hand, the poyson of this Cathedrall wickednesse, reacheth farre and neer; that he may justly be accounted, a happy man, that can avoid this rocke; which hath beene, the immediate ruine of many; and the cause of ruine, to many more.

There are divers sorts of chaires; and all, worth the sitting in, but onelyonly this of scorners. There is a Chaire of Majesty; and this is made, by God himselfe; and makes them all as Gods, that sit in it: For, to this Chaire, there is a blessing annexed, which makes it sacred; Touch not mine annointed. There is a chaire of Doctrine; and this was first set up by Moses; and makes them all reverend, that sit in it: For, it hath a a priviledge belonging to it; Doe my Prophets no harme. OnelyOnly this chaire of scorners, hath none that will avow the making it; it seemes to have beene broken with the fall of Lucifer; and ever since, hath beene dangerous to sit in; yet it stands in opposition with both the other; for it scornes to obey the Chaire of Majesty; and makes a mocke of hearkening, to the chaire of Doctrine: and therefore this chaire, is so farre, from having any blessing belonging to it; that all the curses of Mount Ebal, are too little for it.

And as there are divers sorts of chaires; so p. 20there are divers sorts of scorners: some scorne their inferiours; and forget, that in scorning them, they reproach their maker: some scorne their betters; and seeme schollers of the Pharisee; to thinke, none so good as themselves, though none so bad: some scorne to be reproved, as being wise in their owne conceit; of whom (saith Salomon) there is lesse hope than of a foole. Some scorne to heare it said, the world shall ever have end; and are herein, themselves a signe that it is drawing to an end: seeing, Such Mockers, saith St. Peter shall come in the last daies. Some scorne the Ministers of Gods Word; and if at any time they heare them; it is but as the Athenians would heare Paul; to heare what this babler would say. Some scorne God himselfe; and are ready to answere, as Pharaoh answered Moses; What is God? and who is the Lord, that I should obey his voice: yet all these scorners, have their chaire to sit in; set indeed on high: but set in slippery places: and giving them falls, as certaine as dangerous; or rather most certaine, and yet more dangerous; that hee may justly bee counted a happy man, that can avoide this chaire; which gives a worse fall, than Elies chaire did: in which, he fell downe backward, and brake his necke.

But why should the Prophet speake so scornfully of scorners; and give them so base a place amongst sinners; seeing not onelyonly godly men; but (if with reverence we may say it) even God himselfe seemes to stand in the number, of p. 21being scorners? For, was not Mordec ai the good Jew, a scorner? who scorned so much, as to make a legge; or so much as to put off his hat to Haman? Himselfe a poore snake Jew, to Haman a Prince, and prime Favorite of great King Ahashuerosh? May not God himselfe bee said a scorner; of whom it is said; that he laughes the wicked to scorne; and hath them in derision? And how then can scorning be so great a sinne; being found in him, in whom is nothing but transcendent goodnesse? Or how at least, may we distinguish the vicious scorning, from that which is the vertue? It is not, that we may distinguish them by their chaire? For wicked scorners, are set alost in their chaire; they thinke, they cannot be noble, unlesse they bee proud: but the good scorners, sit not in a chaire when they scorne; they keepe state indeed, but it is with humility. God may be said to scorne; as he is said to be Angry; but as he bids us to bee angry, and sinne not; so hee is angry, but sinnes not; because his anger, is never but for sinne; hee scornes but sinnes not; because hee scornes none but sinners: and as such anger, so such scorne, may possibly be and is: is and lawfully may be, in godly men; and to speake, foreign: in God himselfe.

But why would the Prophet say, Blessed is the man; as though blessednesse were entailed to heires males; or as though the Law of God, were like the law Salique of France, excluding women, from the Kingdome of heaven? p. 22for else, he should rather have said; Blessed is every man or woman; and not say onelyonly, Blessed is the man. But is it not, that David knew better the extent of his words, than to bee so superfluous: For ever since the time, of which Moses saith? God made man: Male and female created hee them: women have had as good right to the word, as men; though it passe in their name: and if we say more right, we shall say, perhaps, but right: for how else could Christ be called the sonne of Man; who we all know, was the sonne of but onelyonly woman? and if we looke upon examples, of blessednesse; we shall finde as well women, as men, recorded for blessed: and if any advantage be, it seemes rather on the womans side: seeing wee finde one woman, to have attained a greater degree of blessednesse, than ever any man did; except onelyonly her onelyonly sonne, the man Christ Iesus.

If a man have not walked in the counsell of the ungodly; it may probably be thought, he hath gone the fairer way; and then hee hath a title to blessednesse, by this rule: Blessed are they, that walke in the law of the Lord. If hee have not stood in the way of sinners: it may charitably be thought, he is sorry, that ever he came there: and then hee may lay claime to blessednesse, by this rule; Blessed are they that mourne, and are penitent for their sinnes. And if he have not sate in the chaire of scorners, it may with good reason bee thought, hee hath p. 23done it in humility: and then he hath a right to blessednesse by this rule; Blessed are the poore in spirit: for, God resisteth the proud; but giveth grace to the humble. But for all this, and neverthelesse it may bee said; that these are yet but Negative markes; and can make at most but a godlinesse by negation: which can no more properly bee said a godlinesse; than Indolentia may be said to be Voluptas: The true godlinesse is a positive thing; and cannot be affirmed out of Negatives; it is a habit, and cannot be concluded from privations. The Prophet therefore staies not here; but proceeds and hastens to the Affirmative marks: for they indeed, are the proper characters, of a godly man; they are never found but in him; and in him, they are ever found. And of these there is but a paire; as they came into Noahs Arke: and yet enow, to make a breed: enow to bring godlinesse to its full propagation. And he seemes to frame his processe, in this manner; A man is knowne what hee is by his delight; for such as a mans delight is; such a man himselfe is: and therefore a godly man, delights not to walke in the counsell of the ungodly; nor to stand in the way of sinners; nor to sit in the chaire of scorners: for, these are all lawlesse delights: at least, delights of that law; of which S^t. Paul saith: I finde another law in my members; they agree not with a godly mans nature; and though a delight there must bee; there is not living without it; yet a godly man will rather want it, than p. 24take it up in such commodities: But his delight is in the law of the Lord: and now the Prophet begins to enter upon his Affirmative markes: and the godly man beginnes to appeare in his likenesse: for this delighting in the Law of God, is so essentiall to godlinesse, that it even constitutes a godly man; and gives him his being. For, what is godlinesse, but the love of God? and what is love, without delight? that we may see, what a soveraigne thing godlines is; which not only brings us to delight, when we come to blessednesse; but brings us to blessednesse by a way of delighting. For, the Prophet requires not a godlinesse, that barres us of delight; hee requires onelyonly a godlinesse, that rectifies our delight; for, as the wrong placing our delight, is the cause of all our miseries: so the right placing it, is the cause of all our happinesse: and what righter placing it, than to place it, in the right; and what is the right, but onelyonly the Law?

But is there delight then, in the Law of God? Is it not a thing rather that will make us melancholly? and doth it not mortifie in us, the life of all joy? It mortifies indeed the life of carnall delights; but it quickens in us, another delight, as much better than those, as heaven is above the earth. For there is no true delight, which delights not as much to bee remembred, as to be felt; which pleaseth not as well the memory, as the sense; and takes not as much joy to thinke of it being done, as when p. 25it was a doing. For, is it not a miserable delight when it may be threatned with this: Oli… haec meminisse pigebit? You will one day remember this. Is it not a dolefull delight, when Extrema gaudii l…ctus occupat; when sorrow followes it at the heeles? Is it not a fearefull delight, when like a Magicians rodde, it is instantly turned into a Serpent? And such, are all worldly delights; either like that of Amnon, in loving Thamar: first enjoyed, and presently loathed; or like that of Cain in killing Abel; madde to doe it; and then starke madde for having done it; or like that of Esau, in eating Iaacobs pottage; give at first a blessing for it; and afterwards give it, a thousand curses: or like that of Gehezi, in taking gifts of Naaman; leape for joy, till we come to Elisha; and loathsome Lepers all our lives after. This delight which the Prophet here speakes of; is the onelyonly delight, that neither blushes, nor lookes pale; the onelyonly delight, that gives a repast, without an after reckoning; the onelyonly delight, that stands in construction with all Tenses: and like Aeneas Anchyses, carries his parents upon his backe. And why should not even worldly men, bee sensible of this delight? They delight in gold and silver; and behold, The Law is more precious than gold; yea, than much fine gold. They delight in beauty: and behold, How amiable the Tabernacles of the Lord are. They delight in light: and behold, The Law is a lanthorne to our feete, and a light to our paths. They delight in knowledge: p. 26and behold: Through the Law, we have more understanding, than our teachers. They delight in joy: and behold, The Law is right, and reioyceth the heart. They delight in long life: and behold, The Law of the Lord encreaseth the length of daies; and the yeares of life. And where are they now, that are afraid of melancholy, in the midst of such delights? Certainely if there be, as Physicians affirme, an Ellebore or a Sena, to purge away the melancholy and sad humours of the body; this studie in the Law of God; is the true Ellebore, and Sena of the soule; or rather it is the juyce of the Grape, which David in another place speakes off, that exhilerates and maketh glad the heart of man.

And as in this study of the Law of God; there is no feare of melancholy; so in the delight that is taken in it, there is no feare of fatiety: all other delights must have change, or else they cloy us: must have cossation, or else they tyre us: must have moderation, or else they waste us; this onelyonly delight is that, of which we can never take enough; we can never be so full, but we shall leave with an appetite; or rather never leave, because ever in an appetite; it is but one, yet is still fresh: it is alwaies enioyed, yet alwaies desired; or rather the more it is enjoyed, the more it is desired: All other delights may be barred from us; may be hindred to us: this onelyonly delight, is free in prison, is at ease, in terments; is alive, in death; and indeed there is no delight, that keepes us p. 27company in our death-beds, but onelyonly this: All other delights, are then ashamed of us, and we of them; this onelyonly sits by us in all extremities, and gives us a Cordiall, when Physicke and friends forsake us.

The Prophet hath taught us markes, how to know a godly man; but he hath not taught us, how to know these markes: and this is a speciall matter; for wee may as well mis-take the markes, as mis-take the man; and therefore, though wee let passe the Negative markes, and leave them to be taken at all adventure; yet this Affirmative marke, of delighting in the Law of God; would by any meanes be better marked: For, this is an essenciall marke; and this mistaken, might marre all; and leade us, perhaps, to Cain, instead of Abel. For, many delight in the Law; because, they which preach the Gospell, should live by the Gospell: But these are covetous men; and delight not in the Law; but in profit. Many delight in the Law, because they desire to sit in Moses chaire; but these are ambitious men; and delight not in the Law, but in honour. Many delight in the Law; because it teacheth many hidden and secret mysteries; but these are vaine men; and delight not in the Law, but in superfluous knowledge. Many delight in the Law, but onelyonly to passe away the time: as thinking it better, otiosum esse, quàm nihil agere: but these are scandalous men; and delight not, in the Law; but in idle fancies. Many delight in the Law, as Neoptolemus in Philosophy; p. 28Philosophandum sed … a little serves their turne; and if the other sorts, were all of them, defective in substance; this sort surely is defective in quantity: those had not the right stuffe: this hath not the just measure; and so wee are little the neerer yet, for finding out any markes of true delighting in the Law of God. And how then, shall we come to know, the delighting which is true and perfect, from that which is counterfeit and defective? shall wee say, it must be a delighting, onelyonly; or but only, chiefely? Not onelyonly; for so, wee should delight in nothing else; and, who doubts, but there are many other delights, which both Nature requires and God himselfe allowes: therefore not onelyonly; but chiefely; yet so chiefely, as in a manner onelyonly; for chiefely, is properly where there may be comparison; but this is so chiefely, as admits of no comparison: In presence of this, all other delights doe lose their light: In ballance with this, all other delights, are found to be light. And this is even intimated in the word it selfe, used by the Prophet here, which is Kephets: and signifies a delight, that takes up the whole will; and leaves no plus ultra in our desires: which, as it onelyonly is, and onelyonly can be; so it onelyonly must, and onelyonly ought to be true, of our delighting in the Law of God. Other delights may have their fits; but no Kephets but onelyonly this. We may take delight, in a care of our estates; which is a provident, and therefore a commendable delight: For, he that p. 29provides not for his family, is worse than an Infidell, yet it must not be our Kephets: for corpus aggravat animam multa cogitantem; much caring for the world, makes the soule, heavie; and presseth it downe, from ascending towards heaven. We may take delight in wife & children; which is a naturall, and therefore a commendable delight; for no man ever hated his owne flesh: yet it must not be our Kephets: For hee that loves father, or mother, wife, or children, better than Christ, is not worthy or Christ. Wee may take delight in bodily exercises; which is a healthfull, and therefore a commendable delight; for he that neglects the care of his health; is within compasse of being Felo dese: a murtherer of himselfe; yet it must not be our Kephets; for Nimia cura corporis est incuria animi: too much care taken of the body; shewes there is but little care taken of the minde. But why stand wee angling for markes, of true delighting in the Law of God; when the Prophet himselfe gives us a marke here, that may be Instar omnium; a marke that never failes: that he, who delights in the Law of God, will be exercising himselfe in it, day and night. For, it seemes to be here, as betweene Faith and Workes; that as Saint Iames saith; Shew mee thy Faith, by thy workes; so we may say, shew me thy delighting, by thy exercising; For, as it is but a dead Faith, that brings not forth the finit of good workes: so it is but a fained delight, that brings not forth the worke of exercising: and as it is but an unsound p. 30Faith, that workes but intermittingly, and by fits; so it is but an aguish delighting, that hath its heat but at turnes and seasons: but where wee see a constancy of good workes; as wee may be bold to say, there is a lively and sound faith; so where wee see, a continuall exercising, we may be confident to say, there is a true delighting. The working shewes a life of Faith; the constancy of working, a true temper of that life: The exercising shewes a delighting; the continuance of exercising, a sincerity of that delighting.

But will not this continuall exercising in the Law of God; get men the name of common Barrettours; and make them accounted troublesome fellowes amongst their neighbours; as of whom it may be said; they are never well, but when they are going to Law? Indeed the Law of man where summum Ius is summa injurie; and where might oftentimes overcomes right; may be subjest, perhaps, to such obloquie: but not the Law of God: For this is not a Law; where the weakest goes to the wall; but this Law is a wall to the weakest; the delighting in this Law, is not a going to Law; but a Law to our going; as it is said; Thy Law is a light to our feete: a light, not onelyonly to our eyes, to make us see the right way; but to our feet also, to make us walke the right way: and it is so farre, from making us to become enemies to our neighbours; that it makes us to become neighbours, to our enemies; for of this Law, it is said; it suffers all p. 31things; it endureth all things; it seeketh not her owne; but if any man will take our Coat from us; it makes us contented, to let him have our Cloake also.

The delighting in the Law of God; is that divine contemplation; by which, wee see God, as in a Glasse: and is the onelyonly true way, to our only true felicity: though there be men, that thinke they can tell of better contemplations, and better waies to happinesse, than David seemes to know; or will at least acknowledge: For, if they should but name the contemplation, which is contemplari nummos in arca: or the meditation, which is Meditari inauia; or the pleasure, of which it said: Trahit sua quem que voluptas; the worst of these; would be a better delight; and a better way of happinesse, than this of Davids. But these mens blindnesse, must not leade us into the ditch: For, these delights they speake of, are the very blockes, that lie in our way, and hinder us from happinesse: they are the very weights, that hang heavie upon the soule; and keepe it from rising, to the true heighth, of divine contemplation; and if a man, whose minde were once raised up to this heighth; should afterward descend, and take a view of the world; hee would even be astonished: to see men that pretend to reason, and would be thought wise; be so simple, as to take delight in their weights; and to take a pleasure in their clogs; and so sillily to leave the delight of heavenly meditation; to follow these vaine p. 32and foolish things, which the world admires. And indeede, what but this, made our Prophet here, in another place, breake out into his passionate exclamation: O yee sonnes of men, how long will yee love vanity; and seeke after leasings? For, looke into the world; and to all things, that are in the world; and see if there be any thing in it, (as to the purpose, of making us happy) but onelyonly lies and leasings? Pleasure beares thee in hand, it can make the happy; but it lies: For do not all pleasures hasten to their end; and that end, either in sorrow, or satiety? Honour vaunts; it can make thee happy; but it lies: For hath honour anybeing, but in others not being; where it is part of our happinesse, that others be happy. Riches make thee believe, they can make thee happy; but they lie: for they cannot so much as ease, the least paine of thy body; or the least anguish of thy mind. Learning perswades thee, it can make thee happy; but it lies: for in much wisedome is much griefe; and hee that increaseth knowledge, increaseth sorrow. The flesh tells thee, it can make thee happy; but it lies; for the wormes stand waiting continually for it; and are sure ore long, to have it to eate. O that men would consider this; and not put the Prophet, to his exclamation: O yee sons of men, how long will yee be in love with vanity, and seeke after leasings? For, this indeed, would be a good preparative; and but a preparative, to divine contemplation: It might serve to strow branches in the way; but not to cry Hosanna: p. 33For, to raise the soule up, to this heighth of contemplation: it is not enough, to put off these weights, that draw it downe; but there must be a pulley also, to draw it up: as Christ saith; No man can come unto mee, except the Father draw him; and therefore many heathen Philosophers, could cast off, these clogs; could put off, these weights: For, they despised riches; they scorned honours; they hated pleasures; they contemned the world; and yet, for all this, they could never but flutter a little in the low Region of the aire; they could never rise up to the Firmament of contemplation; and all, because they wanted this pulley; which, they that delight in the Law of God, shall never want: For, Honorantes me honorabo, saith God: They which honour me, I will honour them: and if they delight in my Law; I will delight in their study: and then, if by delighting in the Law of God, we can bring God to delight in us; oh! what joy; what excessive joy; what happinesse, what transcendent happinesse, will this be unto us?

But why would the Prophet speake of delighting in the Law of God; and not speake rather, of delighting in God himselfe? For this no doubt, is a better delight; and this delight, would bee a greater blessednesse. Is not the answer to this question, made by Christ himselfe? If you love not your brother, whom you see; how can you love God, whom you doe not see? If we delight not, in the Law of God, which we p. 34know; how can we delight in God, whom we do not know? Not know, but as the Law teacheth him unto us; and sheweth him unto us. This life, is but the meanes to a better life; & the chief delight of this life, is but to delight in the means to a better life; we see God now, but as in a Glasse; and though there bee many Glasses to see God; yet the brightest of these Glasses is the Law: and how then, can we delight in the seeing of God; if we delight not in the Glasse, in which we may best see him? To see him, as he is, and in himselfe; is reserved, till we shall have better eyes; these eyes wee have are carnall, and corruptible; and cannot see God till they have put on incorruption: but when those eyes come, and that wee shall see God, face to face: then the meanes will give place to the substance; and then the delighting in the Law of God; will be turned into the delighting in God himselfe: till then, the Prophet, though with his Prophets eyes, he might see more himselfe; yet could not enform us, to make us see more; but he hath truly told us, the height of our delight in this life: if the delight of our life, be in the Law of God.

But let the delight bee what it will; it is but onelyonly contemplation: and contemplation sets but onelyonly the eyes a worke; it leaves all the rest of the body idle; but godlines is an exercise for the whole man; both body and soule; and therfore; not only David saith My soule praise thou the Lord: but S^t. Paul saith; Make your bodies a living sacrifice: for our godlinesse must bee perfect; p. 35that our blessednesse, may bee perfect; and and even in heaven (if they could be separated) wee should not bee blessed, in beholding the blessed face of God; if we did not as well glorifie him in beholding him; as behold his glory. Contemplation brings us, but to Video meliora Probo que : and if Deteriora sequor, doe follow; then godlinesse is stopped in her race, at the very Goale: the building is left unperfect, when it is come to the roofe: we cannot make a demonstration of true godlinesse, out of all the premises; unlesse that bee added, which followes; And in his Law, he will exercise himselfe, day and night: but if this bee added; then the roofe of the house is set on; and then, the Goale of godlinesse is wonne. And though it may seeme, a wearisome thing, summer and winter; day and night; all a mans life long; to doe nothing else, but alwaies one thing; yet this is the godly mans taske; hee must doe so; or he cannot be the man wee take him for. For to bee godly, but sometimes, is to bee ungodly alwaies: and no man is so wicked, but hee may sometimes have good thoughts; and doe good workes; but, this serves not our godly mans turne; his Sunne must never set; for if he ever be in darkenesse, hee shall ever be in darkenesse: at least, hee shall finde it more worke, to kindle his fire a new, than to have kept it, still burning. For, if a man should water his bed with teares all night; and goe next day to the house of laughter; that mans godlinesse, p. 36would be but as the morning dew; rise to a cloud, and so vanish. Or if he should bestow the whole day, in the exercise of godlinesse; and yet at night, returne to his vomit: that man would be but as a halfe Moone; bright, on one side; and horrid blacknesse, on the other. For, godlinesse is a thing entire, it cannot be had in pieces; we must have it together, or not at all; and by this, a godly man, is made Totus terres at que rotundus; all the former, make but lines; this onelyonly consummates godlinesse, and brings it to a circle.

It seemes here as if the Prophet went about, to make men think, that the readiest way to be a happy man, were to be a Lawyer: If wee may call him a Lawyer, that studieth and practiseth the Law. For, after his Negative markes of a godly man, he comes next to this; that his delight is in the Law of the Lord; which is his studying of the Law; and because a Student in the Law, can make no benefit by it; till hee come to be a practiser: hee therefore, by these next wordes, And in his Law, he will exercise himselfe; seemes to call him to the Barre; and enables him to practise: that having learned the Law himselfe, he may now teach it to others; or at leastwise, practise it towards others. But is not this a Paradox in David: seeing it is against our owne experience; for, wee have knowne many, that by the Law, have growne rich; many, that by the Law, have gotten honour; many, that by the Law, have growne p. 37famous; but wee never yet knew any, that by the Law, grew happy: for, not withstanding their honour, their riches, their fame; yet they ever had something, whereof to complaine. We must therefore remember, what Law this is: It is not our Common-law; nor our Canon-law: it is not the Civill-law; nor the Law of the twelve Tables; It is not the Law of the Medes and Persians; nor the Law of Nations: It is the Law of the Lord; a Law pure and undefiled; a Law that was given by Angels, in the hand of a Mediatour; a Law, by which wee shall Iudge; and by which we shall be judged: It is Imperatorialex: Not the Emperours Law; but an Imperiall Law; Lex Architectonice; a Law, that gives rules to all other; and is it selfe ruled by none. And here now, there opens it selfe, as it were, a Novus Orbis; for if we should enter into the maine, to speake of Lawes: wee should never make an end; our best is therefore, to keepe close to David; and to goe no further, than hee goes: and yet so, wee shall have Law enough to make us happy. OnelyOnly we may consider, what these exercises are, in which this godly Lawyer, is so diligent all day; and so vigilant all night, to exercise himselfe; and as the markes before, so the exercises here, may be distinguished into Negatives, and Affirmatives; but seeing the godly man mingles them together in his course; wee may as well mingle them together in our discourse. A godly Lawyer will not boast himselfe to know p. 38that, of which he is ignorant; nor feigne himselfe to be ignorant, of that he knowes. Hee will not discourage a man in a good cause; nor encourage him in a bad. He will not over-reach a man that is shorter than himselfe; nor undermine a man that is shallower than himselfe; nor supplant a man, that is weaker than himselfe. He will not rise, by other mens falls; nor make a gaine, of other mens losses. Hee will give counsell to a poore man, without a fee; as reckoning a poore mans cause his owne; and a good conscience the best fee; if hee have taken any other fee, he hath morgaged his time; and will not sell it againe, till hee have first redeemed it. Hee gives fees himselfe, to get him Clyents; and growes richer by giving, than others doe by taking. He is ready to end suites, but not to begin them; and he had rather want worke, than make it. Hee is glad when he can use the Law; but would bee more glad there were no use of it. It is a booty to him when hee can finde opportunity to doe a good deede: If there want counsell, to set forward a good cause, hee gives it; If paines or care, he takes it. Hee keepes his termes duly, as preferring the Sabboth day, before all other dayes; and yet as his Piety makes every day, to him a Sabboth; so his Practice, makes it Terme to him, all tha yeere long. Hee turnes over Books and searcheth Records; not so much to looke out dead Precedents; as to finde out the reasons, that gave life to the Precedents, for hee p. 39makes it not, a reason of his action, that others have done so; but he makes it his action, if he finde there was reason, for the doing so. He inquires, and hearkens out, the poore, and relieves them; the naked, and cloathes them; captives and redeemes them; men oppressed, and succours them; men that mounre, and comforts them; men a dying, and revives them. The Law is both his study, and his recreation; and one cannot tell, whether it be more his worke; or more his pastime: For, as the Prophet saith here, It is his Exercise; so hee said before; It is his Delight; and it is well, it is so: For, without this delight, it were impossible he should ever goe thorow, with such incessant labours, as are imposed upon him; or rather hee imposeth upon himselfe, Day and Night. But delight makes burthens light; makes labours easie; which perhaps, made Christ say; that his burthen was light, and his yoake easie: and in this manner, indeed, if a man, be a student, and a practiser, in the Law; it will be no Paradoxe to say; it will be no violencc to the Text; to make David say; that the best and readiest way, to be a happy man, is to be a Lawyer.

When it is said, His delight is in the Law of the Lord; and in his Law, hee will exercise himselfe, Day and Night; is it not a kinde of solaecisme; to double the word, Law; without any lawfull occasion? It may, perhaps, be a solaecisme in Grammar; but it is none in affection: for therefore hee doubles the word (the Law) to expresse the p. 40wonderfull delight, hee takes in the Law; and this is more fully exprest in the 119. Psalme; where hee seemes so fond of the word, and so loth to leave it; that he cannot endure it should be out of his mouth; and therefore at every third or fourth word, is up with it againe. Or is it, that hee therefore doubles the word (the Law) because, indeed, there is a double Law; which, though as a man, hee could not see; yet as a Prophet he might fore-see: and the words, Day and Night, are here joyned, to the latter Law; because, although there were in the old Law a Iuge sacrificium, in representation; yet there never was any Iuge sacrificium in reality, and execution; but onelyonly in this later Law: and therefore, where David speakes it, as a great matter to pray his seven times a day; wee in this Law, are put to our semper orate; and sine intermissione orate; continuall prayer is expected from us, day and night.

But why should the Prophet require day and night, to be spent in the doing of Gods Law? seeing, for the day; God himselfe allowes us sixe daies, to doe our owne worke; and for the night; this is no opus tenebrarum; no fit worke, to be done in darknesse? Yet a godly man will doe, as the Prophet requires him; Hee will doe it in the day; that men seeing his good workes, may glorifie his Father which is in Heaven; and hee will doe it in the night; that hee may not be seene of men; and that his left hand may not know what his right hand doth. Hee will p. 41doe it, in the day; to shew, he is none of those, Qui fugiunt lucem: and hee will doe it, in the night; to shew, he is one of those, Qui cum in tenebris mices. Hee will doe it in the day time, because the day is the time of doing; as Saint Peter saith, Worke whilest it is day; and hee will doe it in the night; lest his Master should come as a thiefe in the night, and find him idle. Indeede, this day and night of Davids; amounts but to Saint Pauls continually; Watch continually, Pray continually; for though the Sunne in the Firmament set; and make it night to our eyes; yet the Sunne of Righteousnesse must never set, to make it night in our hearts; but it must be here, as it was in the beginning; The Evening and the Morning must make but one Day.

The Prophet hath used much circumstance, to tell us of the man, that should be blessed: and when he hath said all he can; it is all but a godly man; and why could he not doe this at first; and have saved himselfe, and us, a labour? wee cannot, perhaps, tell, for what reason the Prophet did it; but wee may easily tell, for what reason, he might doe it; for many reasons may be given of it. If hee had onelyonly said; A godly man is blessed; it would have made but a new businesse: for, we should presently have asked him: And what is a godly man? and then, hee must have come to this, which he delivers now; so the Prophet went the neerest way, though wee may thinke hee went about. And if he had p. 42said, A godly man is blessed; and had not told, what a godly man is; it would have bred a world of controversie; for then, every man would have come, and put in, his claime to blessednesse, under pretence of godlinesse; and there would never have beene quiet. Cain would have come, and pretended devotion; for making oblations, and offering sacrifices to God; Korah and Dathan would have come, and pretended zeale, for opposing Governours, as taking too much upon them. The Pharise would have come, and pretended purenesse; for onelyonly fasting twice a weake; and giving tithes, of all he possest. Iudas himselfe, would have come, and pretended charity; for taking care of the poore; and finding fault, with the cost, bestowed upon Christ; and there would have beene so many pretenders to godlinesse; and thereupon such snatching and catching at blessednesse; that if this had been suffered, both godlinesse would have beene in danger, to be adulterated: and blessednesse it selfe, to suffer violence. To stop therefore the mouthes of these pretenders, and utterly to damne all such false claimes; the Prophet proclaimes here the true Title; and sets downe, as it were, In terminis terminantibus; how the man must be qualified, that will lay claime to blessednesse; for if any of the conditions here expressed, be wanting; it will be in vaine, to have a thought of blessednesse: For, this the Prophet delivers for Law; and of this we may p. 43be sure, there will not be any thing be abated.

But if the Prophet be so punctuall; & require such precise performance of such precise points; hee might as well have held his peace, and said nothing; for what is this, but to build castels in the aire; to tell us of a man, that should be blessed; when there never was in the world, nor ever shall bee, any such man: and so by the course he takes; blessednesse must either fall to the King, by escheate, for want of a right heire: or at least, Cedere primo occupanti, for want of a lawfull claimer. But the Prophet had more knowledge; than these men are aware of: hee had read the Chronicles; and found there, many such men, upon record: Abel, Enoch, Noah, Abraham, Samuel; many others. And since his time, we our selves find many recorded for such men; Hezekiah and Iosias, Kings of Iuda; Zachary and Elisabeth of later time: It is therefore, but a meere scandall; bessednesse can never want an heire; for in all ages past, there have beene such men; and by Gods grace, are many such at this day; and shall be many such, in the ages to come, as long, as the world shall last: for the Divell must not have all; God will have his Congregation; and that must consist of such, as are here described; A Congregation of the Righteous.

And now wee may say, the Prophet hath plaid, as it were, his prize; he hath set a spell to all posterity, for a perfect description: For, though some may thinke, that Xenophon, in his p. 44instruction of Cyrus; and Cicero in his description of an Oratour, have beene his equalls; yet let the matter be examined fairely; and wee shall find, that the Prophet here, in a few plaine words, hath made a perfecter godly man; than either Xenophon a Prince, or Cicero an Oratour; with all their long elaborate discourses.

The Prophet set blessed, as it were, a signe, at the entrance of his Psalme: and where blessed, is hung out for a signe; wee might be sure, to finde a godly man within: and so, hee hath well quitted himselfe, of the first part of his Proposition, in shewing us, what a godly man is: and now, if hee can quit himselfe as well, of the second part, in shewing us, that he is blessed: wee shall then say, hee hath truely played his prize indeede; and worthily deserves to be called, the godly mans champion: For, in so doing, hee shall set a more glorious crowne upon a godly mans head; than that which Samuel set upon his. Hee is blessed; and hee shall be like a tree.

But here by the way, wee may observe a Grammaticall difference, which the Prophet intimates, betweene blessednesse, and godlinesse. For, to blessednesse hee assignes but onelyonly two Tenses or Times; a present Tense; Hee is blessed; and a future; hee shall be like a tree. Preterperfect Tense; hee assignes none: for indeed, Fuisse faelicem miserrimum est: and to say, Fuimus Troes; is as much as to say, wee are not so now. That which is past; is dead in Time; p. 45and in the body of true happinesse; there must be; there can be, no dead flesh. But to godlinesse, he assignes three Tenses or Times: A Praeterperfect tense; That hath walked, in the counsell of the ungodly: a Present tense; his delight is in the Law of the Lord: and a Future; In his Law hee will exercise himselfe; for, godlinesse is a habit; and cannot be had, but by often repetition and reiteration of actions; that if the time past, doe not prompt and give example to the present; and the present to the future; wee may have flashes of godlinesse; but a true habit of godlinesse, wee can never have.

And here now the Prophet begins to shew himselfe a Prophet; and to speake like a Prophet: all he had said before; he might have spoken, as a Doctour of the Law; for they were but caveats, and informations to godlinesse: This hee speakes now, hee could not speake, but as a Prophet; for he comes to speake of things to come; and what shall become of the godly, and of the wicked, in the times hereafter. And this, neither Doctour of Law; nor yet Astrologer, nor any humane Artist could doe, but onelyonly a Prophet of God. And wee may not the lesse believe him because hee speakes of future things, which to mans understanding are alwaies uncertaine: seeing hee speakes it not, as of himselfe: or as having learned it of men; but he speakes it, as taught by God: with whom, all future things are present; p. 46all things to come, as come already. For, these Prophets of God, had as I may say, perspective-glasses, given them by God: in which they could see things a farre off; and farre off, both in place and time: and wee may bee allowed, to call them Glasses; seeing themselves were called videntes, seers; as seeing the things they were to speake; and then Prophets, Foretellers; as communicating that to others, which in their Glasses, they saw themselves. And as themselves were called Videntes, seers; so their worke or faculty, was called, Visio, or seeing: and yet in this there was distinction: For, not every prediction of a Prophet, was called visio, a vision; but such onelyonly, as came with joyfull tidings: for when they came with heavy newes, it was not properly called visio, a vision; but Onus, a burthen; and our Prophet here sings both tunes; he hath visionem, a vision, for the godly; and Onus, a burthen presently after; for the wicked: but he tels his vision: his good newes first; and this it is; A godly man shall be like a tree.

But is this such good newes for a godly man? must this bee the height of a godly mans expectation, to be like a Tree? will the Prophet serve us thus; make us take such paines for godlinesse; and beare us all this while in hand; that by being godly, wee shall bee happy; and now bring us to no better, a happinesse, than to bee like a Tree? if hee would needs use a similitude, could hee by his glasse, make no better p. 47choice; or is a godly mans happinesse no better worth, than to liken him to a Tree? a Tree, which growes out of the earth; and creepes into the Earth? a Tree, that is exposed to wind and weather? a Tree, that is subiect to wormes and cankers? a Tree, that for all its being planted by the water, is sure at last, to come to the fire? But we must not with our ignorance, lay aspertion upon the Prophets knowledge: (for, it is not the worthinesse of the subject in a similitude, that dignifies the thing, that is compared to it; For, what honour was it to Nabuchadonizer; that he was likened to Lucifer, the morning starre? Or, what more did Christ expresse of the Kingdome of heaven, by comparing it to a pearle; then by comparing it, to a graine of Mustard seed?) but it is the good qualities, in which they simpathize: and of such good qualities, we shall finde so many in a Tree; that happinesse may thinke it selfe happy, to be compared to it. For, was it not a tree, that bore the Fruite of life, in the Garden of Eden? was it not a Tree, that bore the Lord of life, in the field of Golgotha? O happy Tree; well worthy to be made the similitude of our happinesse, which was the instrument to procure our happinesse, But wee need not goe so farre, to shew the worth of the comparison; there are circumstances enow, in a Tree it selfe; that may sufficiently iustifie the Prophets choice. For, though a Tree, bee but dust in substance; and have the lower part fixed in p. 48the earth; yet it riseth above the earth; and hath boughes and branches aspiring towards heaven; transformed into a substance, as though they were no earth; expressing plainely the condition of the godly; who though they bee of earthy mould, and dwell in houses of clay; yet their aspiring is to heaven, and their confidence is, to bee transformed into the Image of Christ; and to have their bodies made like, to his glorious body.

But this is a common resemblance, that may be found in every Tree; the Prophet here, sets his similitude closer upon a godly man, than that Ex quovis ligno fiat Mercurius: every Tree will not serve to doe it; but as before, hee delivered certaine characters, to know what a godly man is; So here, he delivers certaine marks, to know what kinde of Tree it is, that must make his similitude. For, it is not a Tree, that growes up wildely of it selfe; as having no other education but nature; but it is planted by an artificiall hand; and as it were civilized by transplanting. And it is not planted, amongst rocky cliffes; where it may be choak'd with drouth; and where it must eate stones; or else be starved: but it is planted by the waters side; where it hath drinke to its meate; and where the soile is made supple, to give the roote readily, both passage and nourishment. And it is not a barren vaine-glorious Tree, that makes-onelyonly a shew; and is nothing but words, as bearing nothing but leafes: but it is a iust p. 49performing tree; that followes his leafes with fruit; as a just mans deeds doe follow his words. Neither is it, an unseasonable tree, that brings forth abortive fruites; and sets our teeth on edge, with sourenesse; but it goes the full time out; and nourisheth the fruit up, till it hath gotten sweetnesse by maturity; and tastes most pleasantly: and that wee may know it, to be no ordinary tree; the very leafes continue still, and doe not wither.

But what matter is it, when the fruit is gathered; whether the leafes continue still, or no? For, the worke the leafes come about; is but to defend the buds; and to keepe the young fruits, from the violence of the Sunne and wind; and when they have seene them brought up; and come to a ripe age, that they can shift for themselves; the leafes then may take their leaves; as wee see them fall away, by one and one; as taking notice, that their worke is done. There are, perhaps, some barren trees, that beare no fruit; and these sometimes have leafes continuing still; and hanging on, both Summer and Winter; as if they staied waiting for imployment; and looking still, when fruits would bud forth; but with as idle an expectation, as the Jewes stand waiting for the comming of their Messias: but this is not the case of our leafes here, which therefore continue still, because they are still in office: for our tree beares fruit continually; and therefore hath neede of leafes continually; when one fruit is ripe and p. 50gone; another is greene and comming on; and therefore the leaves, which are necessary attendants upon the fruits; as long as there are young fruits, that need attendants, cannot be discharged, and therefore doe not wither. And yet, perhaps, the Prophet had a further reason, why hee would give the leafe, a place in the similitude of a godly mans happinesse; seeing a leafe was the first Angell of liberty, to the prisoners in the Arke; their day-breake of comfort came from the light of a leafe; and if it had not been for a leafe; the tyrannizing waters, would have more kept their mindes in the darke, than their bodies in the Arke; and have drowned them with despaire, when they could not, with their waves: and when the waters overcame all other creatures, both men and beasts; yet the leafe continued constant to the tree, and overcame the waters; and as it perished not, in the Inundation of the world; no more shall it wither, in the conflagration of the world.

But what happinesse can a godly man expect from this similitude of a tree? for, he can have no more, than the similitude will afford? he can looke for no more, than the tree hath it selfe; and where hath the tree, any resemblance of happinesse, in any thing, that is here exprest? It hath none, in being planted by the watersside: for, happinesse is Summum Bonum; and this at most, but Inferium Bonum; therefore only good, because it serves to doe the tree, good: it hath none, in bringing forch fruit; for, happinesse is p. 51Bonum proprium; and this, but Bonum alienum; for, what good is it to the tree, to bring forth fruit, for others to gather? For so, the tree shall be no happier than a Bee, that makes Honey indeed; but for others to eate; a godly man shall be no happier than a Sheepe; that beares wooll indeed, but for others to sheare; and for any thing appeares yet, a godly man, by this similitude, is like to lose his happinesse. But the Prophet cannot be so much mis-taken; the similitude therefore, would be better look'd into: For, there is faelicitas medii; and faelicitas sinis; there is faelicitas viae; and faelicitas patriae; and this tree indeede, enjoyes them all: It hath in this life, faelicitatem medii; and faelicitatem viae; in being planted by the waters side: for, this moistens, cooles, cleanses; and gives an easie and a happy passage to the journies end. It shall have in the life hereafter, faelicitatem sinis; and felicitatem patriae; in bringing forth fruit; for this shall not be, as the Bee makes Hony, for others to eate; nor as the Sheepe beares wooll, for others to sheare; but this fruit shall be, for its owne use onelyonly; and onelyonly for it selfe to gather. For this fruit is that, of which Christ saith: Your joy shall be full, and none shall be able to take it from you; Your joy shall be full; there is plena faelicitas; and none shall be able to take it from you; there is secura faelicitas: and now the Prophet, need not be ashamed of choosing his similitude: the godly man, neede not be afraid, of losing his happinesse.

p. 52But is it not strange, to see how contrary the Prophet proceeds here, to our expecting? for when he propounded his similitude of a tree: wee looked, he should have begunne at the top boughes, which are the highest parts, and commonly beare the ripest fruits, and hee beginnes cleane contrary, at the lowest part; at the very roote; for indeed, although the roote be not seene of men; and have no outward glory; yet it is the roote, that gives the praise to the tree: it is the roote, the tree may thanke, for all he is worth: For, though the branches bring the fruits, yet they are but messengers: it is the root that sends them: and indeed, if there be not a roote of Humility; and that roote planted by Grace; the aspiring boughes, are but sprigs of pride; and will never bring forth, the fruit of Glory.

Wee looked hee should have set our tree, if not in Torrida Zona, in the very fire; yet at least, in some sunny place, as it were by the fires side; and hee sets it, cleane contrary, by the waters side: For indeed, a tree feares nothing so much, as want of moisture: it can ill spare the radiancie of the Sunne; but it can worse spare, the moistning of the water; for death hath a spight at nothing so much in any thing, as at the humidum radicale; the naturall moisture: Hee kills more with the drowth of too little moisture; than with the drowth of too much heat or cold: For, this is a dart, which death hath from nature; all his other darts are from violence; p. 53and though the water bee externall to the Tree; yet when it enters and moystens the roote; it becomes radicall. And it may not be the least reason, why the Prophet sets the Tree, which is our symbole of eternall life, by the waters side; seeing the water, seemes the most productive element of life; as that, which produced the first living creatures, that were in the world; although we may raise our thoughts yet higher; and remember, there are waters as well above the Firmament; as under the earth; and there indeed, must the Tree be planted, that shall bring forth the fruite, of our expected happinesse.

We looked, he should have set our Tree, like the Trees of Eden; with present fruits, hanging upon them; and he talkes of tarrying the time, till the Tree bring them forth: for indeed our Eden is past; there was at first, no time there; & therefore the fruits there, were not children of time: but as soone borne, as their parents, the Tree: but we are in a world of time: our Tree will beare no fruit, but by the helpe of time; and no helpe of time neither, till the fulnesse of time come; and that is onelyonly in him, who came in the fulnesse of time: For, Christ is our time; and our fulnesse of time will bee, when wee shall meete Christ, full in the aire; and bee taken with him into the new Eden, where time shall bee no more; and where our Tree shall bring forth fruit in the Present tense, which shall never fade into Preterperfect tense.

p. 54But seeing the Prophet meant afterwards, to make chaffe a similitude of the wicked; why would he take a Tree, for his similitude of the godly; and not rather take wheate, as in a plainer opposition? and as Christ, it seemes upon better advise did take it afterwards? Christ indeed tooke wheate for a similitude of the godly, but to another purpose; the purpose of the Prophet here, is to shew; the great distance that shall bee of glory, betweene the godly, and the wicked: and in the points of glory, we shall finde the wheate, to come farre short, and to be farre inferiour to a Tree. For, the wheat, though it rise flourishing up; yet it riseth out of the ground, but the same it was cast into the ground; but the Tree, of a little small seed, riseth up to a substance, that one could never have expected, such an issue, for such a parent. The wheate, though it rise flourishing up; yet it riseth but to a small height as loath to leave the earth too much; and afraid to goe too farre from the roote; but the Tree riseth up to an eminent height, as scarce acknowledging the root, from which it springs: and farre surmounts all growing things upon the earth. The wheat, though it rise flourishing up, yet it riseth but to a slender small stalke; that quakes and trembles at the voice of the winde; but the Tree riseth up to a vaste and firme body, that scornes the threatnings of the winde; and is not once moved for all the wind can doe. The Wheate, though it rise flourishing p. 55up, it is quickly downe againe: if it be not reaped in summer, it dies in winter: but the Tree is a laster for many ages; and of all things, that grow out of earth, comes neerest to everlastingnesse.

And now; if we cannot choose but thinke it a blessed thing, to be such a Tree: we cannot as little choose but thinke it a blessed thing, to bee a godly man; for whatsoever is seene or said of this Tree; is true, and more true of a godly man. Hee is more fixt and immoveable than this Tree; for, where this Tree is rooted but in the earth; a godly man is founded upon a Rocke. He is planted by a better Gardner, than this Tree; for where this Tree is planted but by Adam, a naturall man; a godly man is planted by Paul; or rather, as Christ saith, by God himselfe. He is moistned with better waters, than this tree; for where this Tree is watered, but by springs from the earth; a godly man is watered with the dew of heaven: he riseth to a greater height, than this Tree: for where this Tree is stinted in its rising, and staies in the aire; a godly man riseth up, and never staies till hee come at heaven. Hee beares more fruite, than this Tree; for, where this Tree hath many leaves besides fruites; the very leaves, of a godly man, are themselves, fruites. He is longer in season than this Tree; for, where this Tree is in season, but some part of the yeere; Godlinesse is in season, all the yeere long: this Tree is in season but for a time: p. 56but godlinesse is in season, to all eternity.

The similitude of a Tree, is sufficiently justified; but why would the Prophet expresse happinesse, by any similitude at all? and not deliver it rather in the very substance? why would he not, rather tell us, what it is; than what it is like? May wee not bee bold to say, because it was more, than hee could doe? For seeing the happinesse of a godly man is such, as neither eye hath seene; nor eare heard: certainely it is such also, as neither words can expresse, nor tongue utter. And if wee should heape up words upon words: laying Pelion upon Ossa, and making mountaines of volumes; yet wee should never bee able to expresse the happinesse, ordained by God for godly men. If the happinesse consisted of finite parts, and were a stinted thing, either in number, or magnitude or continuance; we might by the helpe of Arithmeticke and Geometry, expresse it perhaps in some proportion; but seeing it consists of parts, in number, innumerable; in magnitude, infinite; in continuance, eternall; what man of art; what art of man, can now come neere it? Or if the happinesse were to continue, but so many thousand yeeres as there be sands in the sea; though this were a vast, incomprehensible extension of time, yet it were but a continuance, that would not con tinue; there would one day bee an end: but seeing it shall be for ever, everlasting, eternall; in Aeternum & ultra; what starres of heaven; p. 57what sands of the sea; can now be counters enow to summe it. And now tell me, if the Prophet were not well advised, to make use of a similitude? but tell me rather, if godly men be not well advised, to make use of godlinesse? tell me if wicked men, be not ill advised, to make account of vanities? Oh! tell me, if the Serpent be not a Divell: the flesh a traitour: the world, an Impostour: that for pleasures of sinne, not worth the speaking of; would make us to forfeit this unspeakeable happinesse.

But now to consider it in Allegory; what may wee thinke, is meant by this tree? Is it not the tree, figured by the tree of life, in the Garden of Eden? And what by this planting? our ingraffing into Christ. And what by this waters side? the water that was shed out of Christs side. And what by this fruit? our everlasting happinesse. And what by these leafes? the leafe of a good conscience; and the leafe of a good fame. For a good conscience never withers; but accompanies a godly man, to another world: and a good fame never withers; but in memoria aeterna erit justus. And what by the time? when time is no more. For time is but the measure of motion and mutation; but happinesse hath nothing to doe with these; and therefore nothing to doe with time; her time is eternity.

And indeed, is it not strange, that men who have out lived yesterday; should think there can be happinesse where there is time? For, let the p. 58day past, be spent in all the pleasures of the world; yet what is yesterday to us to day? and what will to day, be to us to morrow? and so, the daies of happinesse, should come at last, to be all lost; and be no more to us, than if they never had beene ours. Wherein true happinesse, to day is to us, as it was yesterday; and to morrow will be as it is to day; and what wee are now, wee shall be for ever. Time and happinesse are things incompatible: For, happinesse is permanent; time alwaies in mutation: for, what is time, but a very changeling; or rather, makes very changelings of us? It is long of time, that wee continue not long in one state; it is alwaies bringing some new thing; but ever carries away more of the old; it runnes over all things, but never tarries with any; wee cannot see it, till it be gone out of sight; and by this onelyonly, we find it hath beene here, because we find not that here, which hath beene. The happinesse of this life, is like Iosepht coat, party coloured, to expresse variablenesse; a mixture of weale and woe; but turnes at last, all to a staine; and such happinesse, wicked men may have: the true happinesse, is in a long white roabe; long, for durablenesse; and white, for joyfulnesse; and this keepes the colour still; and is onelyonly to be had in Heaven: For there this changeling time, shall not be suffered, to come; to set diversity of colours upon our roabe of happinesse.

And now, if any man aske for happinesse, here p. 59it is: it growes upon the tree of godlinesse: but though it have its beginning, and, as it were, its blooming, in this life: yet it comes not to its growth, till another life; this present world, is too cold a climate, to bring it to ripenesse; it must have the Sunne to shine more directly upon it; wee have here Spem Rei; but shall not have Rem spei; till wee come to see the blessed face of God: For, this indeed, is the true Sun, that onelyonly can bring the fruit of this tree, to its full maturity.

But is not this hard dealing in the Prophet; to make us promise, of a present possession of blessednesse; and now turne us off, with little more, than a bare reversion? Will he be so a Prophet, as that hee will be no more than a Prophet; tell us onelyonly of things to come; and not keepe his word, in things present? It was his saying at the very first, that a godly man is blessed: and seeing hee thought good, to say it then; wee looke he should make it good, and shew it now: For, as yet, there appeares but little, to make it appeare, that the godly are in this life, any more blessed, than the wicked: and if any advantage be; it seemes to most men, to be of the wickeds side. But is not this rather, to deale hardly with the Prophet? to put him to his proofes, for every word hee speaks? as though the word of a Prophet, were not of it selfe, an authority sufficient, to command our assent? but since wee are so hard of beliefe; at least, Propter durtiiem cordis; let it be considered; that there is great p. 60difference, between having of blessings; and being blessed. A wicked man may have many, perhaps, very many blessings; and yet, it shall never be truely said of him, that he is blessed: For who doubts, but that strength and beauty; riches and honors, are blessings and the good gifts of God: and all these, and many more than these, a man may have; and yet walke in the counsell of the ungodly; and stand in the way of sinners; and sit in the chaire of scorners; and hee that doth such things, the Prophet would have us know; though hee be as strong as Sampson; though as beautifull as Absalon; though as rich as Salomon; though as full of blessings, as the world can make him; yet he cannot be blessed. Such things may entitle men, Benedicti, perhaps; but not Beati; or if Beati; it is but falso clamore; the true blessednesse, is no where found growing; nor can any where be made to grow, but onelyonly upon this tree of godlinesse. And therefore, you shall never heare any such word to come from David; as to say, blessed are the rich; or blessed are the honourable, and great men of the world; but all his blessednesse, is ever with some relation or other, unto godlinesse. Blessed are they whose sins are forgiven: here godlinesse is made legitimate. Blessed is he, whom the Lord chasteneth: here godlinesse, is set to Schoole. Blessed are they who walke in the Law of Lord: here godlinesse, is at its exercise; Blessed is the man that considereth the poore: here godlinesse is making a purchase. Blessed is he, that putteth his trust in the Lord: here godlinesse, p. 61is taken sanctuary: and so godlines ever, in one kinde or other; or blessednes never, in any kinde whatsoever: Not all the smithes of Aegipt: not all the temporall blessings, of the world, will serve the turne: Godlinesse must turne the key; or the doore of blessednes; The gate, for the King of glory to enter, will never be opened.

And as a man may have many blessings; and yet not be blessed: so, he may want many blessings; and neverthelesse, bee perfectly blessed. Hee may want, the riches of worldly pompe; and yet bee blessed: For Blessed are the poore in spirit; and this was Davids case with Michol. He may want a quiet life; and yet bee blessed; for Blessed are they, that are persecuted for righteousnes sake: and this was Davids case, with Saul: Hee may want good report; and yet bee blessed; For blessed are ye, when men raile upon you, and revile you; and this was Davids case with Shimei. But is not this strange, that a man should want, & yet be perfect? should want blessings, and yet be perfectly blessed? Indeed, no more strange, than that Adam should loose one of his ribbes, and yet continue a perfect body still. For these temporall blessings, are to a godly man, as the ribbe was to Adam, of which Eve was made; not superfluous to him, when he had it; nor making him defective, when hee wanted it: and so are all temporall blessings; not superfluous to a godly man, to have them, because he can make good use of having them: Nor making him p. 62defective to want them; because he can make good use of wanting them. And this, perhaps, might make S^t. Paul to say, I can want; and I can abound; as much as to say, I can have a ribbe more, or a rib lesse; and yet in both estates continue perfect still.

But is it not then, that we are all this while mistakenin blessednes? and that, David hath set a glosse upon it, to make us esteem more highly of it, than there is cause? seeing Christ who knew blessednes better than David; proclaimes it openly, that they are blessed, that mourne: and surely; mourning can make but an untoward blessednesse. For what is mourning, but a deploring of misery? That to say, they are blessed that mourne; is all one, as to say; They are blessed, that are miserable: and so, blessednesse, no such goodly thing, as David goes about to make us thinke it. But it is not, that wee mistake blessednesse; the mistaking is, in mistaking Christs speaking of blessednesse: For Christ saith not, They are blessed that mourne: because they mourne; but because they shall bee comforted. The blessednesse consists in the comforting, not in the mourning: and not all neither that mourne shall be comfortted; for then, the damned in hell; and even the divell himselfe, then whom there is not a greater mourner; should come at last; (as some have erred to thinke) to have their shares in comfort. But their mourning, is in despaire, and upon wrong causes; They onelyonly shall be comforted, that p. 63mourne upon just cause, and that in hope: and such are onelyonly the Saints on earth; who mourne for the Bride-groomes departing from them; and cry with S^t. Paul: I desire to bee dissolved, and to be with Christ. Indeed comforting, is to mourning, a plaine relative; and cannot be without it: for, where no mourning is; there can be no comforting: for what is comforting, but a wiping away of teares from the eyes: and how can teares bee wiped away, if there be no teares to wipe away? and seeing, the holy Ghost (the authour of all blessednesse) is the Comforter; and no comforting, where no mourning: It followes, that where no mourning, no holy Ghost; and where no holy Ghost, no blessednesse. Therefore, Blessed are they that mourne, for they shall bee comforted. And so, betweene Christ and David; there will be found, but this difference: that David seemes to consider godlinesse, as a Iubilee; and therefore expresseth it, by delighting in the Law of God; and exercising in it: but Christ seemes to consider it as a funerall; and therefore expresses it by mourning; as by which, a godly man, is crucified to the world; and the world to him. And indeed, this Iubilee, and this funerall; must both meete, in a godly man; or there will not bee a godlinesse, that can produce a blessednes: but where these two meete, and kisse each other; there the delighting in the Law of God; will cause a mourning for our sinnes; and the mourning for our sinnes, will p. 64cause a joy in the holy Ghost; that we may be confident to say, we have a comfortable blessednes; seeing wee have the blessing of the holy Ghost, the comforter. And now, if any man slight this joy, as not deserving the name of blessednes; Is it not, because hee feeles it not in himselfe? for without being felt; it is not possible, to bee understood: but hee that feeles it, and understands it; will finde, this joy, to be that Iewell, which the wise Merchant sold all that he had, to buy: For what availes it a man, to enjoy the whole world, and to want this joy? For, this joy is not an influence from the starres: which yet can doe great wonders, for breeding joy in the world: but it is an influence, from that spirit, which moved upon the waters, before the starres were made; and is onelyonly able still, to move upon the waters, and to remove the waters of a weeping soule. It is a ioy, begotten in our hearts, by motion of the holy Ghost; which moving upon the waters, of a true repentance; workes in us the joy of this assurance; that wee have an Advocate and Intercessour for us, with God the father. Which joy, was thought so great, when time was; that no Messenger, was thought fit, to bring the newes of it; but an Angell from heaven. Behold I bring you tidings of great ioy: and great indeed it must needs be, which an Angell cals great: that scarcely would call the whole earth, great: and seeing S^t. Paul exhorts us, to Reioyce evermore: we may know the p. 65joy, to be exceeding great, that can make us able, to hold out rejoycing, so long together; in all tempests and calmes; in all actions and passions; joy enough to maintaine a feast of rejoycing, all our life long. And then, if this joy, can make a blessednesse: (as certainly a greater cannot be had on earth) and none partakers of it, but the godly; wee must needes confesse, the Prophet had great reason to make it his challenge; and that in the present Tense: A godly man is blessed.