TO THE NOBLE YOUNG GENTLEMAN, Sr. JOHN SMITH, Knight; only Son to the honourable Knight, Sr. THOMAS SMITH, Governor of the East-India Company, etc. The Author of these Exercises, heartily wisheth all true happiness whatsoever.  
SIR;  
Much hath been the respect, and many the courtesies; which, I have received from your noble Father. And the greatest requital I can give him; is, to make myself (as far as in me lieth) such a one, as that he need not repent, nor be ashamed of the respect he hath shown me: and that, if I should dye unable to repay his kindnesses; he might yet, have some cause, to think his favours not altogether lost upon me. Nay rather, might reckon them among the good deeds he hath done) in regard I have made use of them, (not to follow my pleasures, but) to enable me in some good endeavours.  
Of which, this little volume is a part; & knowing, I should well witness my love unto him, whensoever I gave good testimony of mine honest affection towards you. Lo, as a pledge thereof, I consecreate to your use, these Exercises. And, with your name, deliver them over to the world. That, when, and wheresoever they shall be read; you may be remembered, both for a lover of these kinds of studies, & a Favourer of his, who was desirous to be honestly employed. For, such have you approved yourself towards me, both in your courteous familiarity: and by that free access, which in my meditations, I have always had to your Library.  
Accept then these papers; & let it not be tedious unto you, sometime to read them over. For, though I may be thought fitter by many, to accompany you in the way of pleasures: then to present you with any sound precepts of morality, or Religion. Yet, I hope, you shall find me an Instrument: readier to encourage you, in every of those virtues, wherewith your education hath acquainted your youth: then to whisper aught, that may bring you in love with those vanities; whereunto, overmany other of our Gentry, are so much inclined. For, though that way, I might have more bettered my fortunes, and esteem, among some men. This way, I am sure, I shall better satisfy my conscience, and my duty to God.  
Nevertheless, I prefer not this to instruct you; but, to be a Remembrancer, of those things, in which you have already been instructed. For, your good Father, hath not only largely provided for you, the temporal felicities: but, as much, as in him lieth, prepared you for that Blessedness, which is treated of in these Exercises. More he cannot do; seeing, it must be every man's particular endeavour, that shall purchase him this treasure, being the most invaluable that can be. For, the greatest Monarch of the world, hath neither power to give, nor take it, from you. Yea, and without it, the more of other blessings you possess, the more miserable they will make you. But, I know, you will be happy in the prosecution thereof, that you may triple that happiness, in the possession of it. And, to that end, you have my prayers, who am  
most faithfully yours. G. W.   

To the Reader.  
I Know, that many of you, ere this time, expected the first Decade of the Psalms, according to the promise, in my Preparation. And therefore, when you behold here, but a tenth part of it, I shall be thought to come too much short of what I intended. As indeed I do (seeing, I then wanted not much, of having finished the whole Decade in that manner, as I purposed to set it forth) But, if it were here fitting (or any way for your profit) to discover them, I might give undeniable reasons (to excuse myself) which I now conceal.  
Only thus much, I will say. Few men consider, how many painful days (after the main labour is ended) the writing over again of such a volume will ask; how many months it may be afterward attended at the Press; how much charge, the Author's little means, may (without any profit of his labours) be put to; nor, through how many unlookedfor troubles and businesses, he must make way unto the performance of it. For, if they did know, and weigh this; so many, that are idle ones themselves, would not so often (as I hear they do) blame my idleness. But, rather wonder, how; and when, I got means and time, to perform what is already done.  
Discouragements, and hindrances, I have had many, since I began to meddle with the Psalms. But helps, or encouragements, I have had none; no, not the least part of one: save the comforts, which I have found, within mine own heart. And they are so great, that I am still resolved to proceed in this work, as I shall be enabled. For, though it may come the more slowly forward, by reason of some lets: yet, I am persuaded, God will supply, by his grace, whatsoever, I am that way deprived of. And (if I can have patience) bring what I intent, to much more happy perfection, then if I had received no obstacle in the performance.  
This Psalm, in the mean while, my friends were desirous of; and have wished me thus to publish the rest, by one or two together, until a whole Decade be imprinted: That so (every Psalm, being an entire thing of itself) those poor men, who are desirous of them, and unable to spare so much money together, as will buy a greater book, may by little and little, without any hindrance furnish themselves of all. And beside, they think the portablenesse of it, may make it the more frequently read; for which causes I have harkened unto them.  
Take then in good part, this little beginning. Value it, as it shall deserve to be esteemed; And, let not my unworthiness be any blemish unto it. For, though I am no professed Divine; yet, my profession is Christianity, and these my labours, having the approbation of Authority, are not to be despisedly reckoned of, as mine; but received as the doctrines of the Church: who hath now, by her allowance, both made them her own, and delivered them over unto you. So; God's blessing on you, and me, and farewell.  G. W.  

The several Exercises upon this Psalm, are these.  

1. A Preamble: wherein the Author, the Person, the Matter, the Method, the Occasion, and Use, of this Psalm, are treated of. pag. 1.  
2. The metrical Translation of this Psalm, with short notes, to justify the questionable places in that version. pag. 9  
3. The Several Readins of this Psalm, in most of the ancient and modern Interpreters. pag. 15.  
4. An Exposition, divided according to the parts of the Psalm: the first part begins, pag. 19 the second, pag. 89.  
5. Meditations in verse, upon the same Psalm, beginning: pag 123.  
6. A short Paraphrase in prose, wherein the words of the Psalm are wholly preserved. pag. 159.  
7. A Prayer, taken out of the Psalm, petitioning for the blessings; and to be delivered from the unhappiness therein mentioned. pag. 163.    

EXERCISES UPON THE first PSALM.  

1. Of the Author of the first Psalm, and the person speaking there: Of the matter also, and method of it: with the occasion, and use.  
THe first Psalm (which hath no title in the Hebrew) most of the learned Fathers ascribe to David; as Origen, Ambrose, Basil, Augustine, Cassiodore, etc. yea, and S. Jerome (though he elsewhere followeth the opinion of the Hebrew Doctors in his time) in one of his 
* In Epist. ad Paulin▪ de omnibus sacris Scriptures.  Epistles, attributes this Psalm to David. Some also there be, who suppose it to be composed by Esdras, who is affirmed by Athanasius and Hylarie, to have gathered the Psalms into one volume. But since the Scriptures make no certain mention thereof, urging no man to follow this or that opinion, I leave it as indifferent; although I must confess, that I myself am more inclined to their side, who impute this Psalm, with all the rest, to David. But doubtless, whose-soever it were, or by whomsoever the whole book was thus ordered; this, was most properly made a Proem to the rest, for that it treats of Blessedness, which is the principal end of all Instructions.  

The person speaking in the 1 Psalm, & the matters handled in it.  The Person principally speaking in this Psalm, is the Holy Ghost, by the mouth of the Prophet, who doth hereby first teach us who is truly happy, vers. 1.2. Secondly, by a Similitude, we are made to understand the excellent estate of him, that is so blessed. vers. 3. And lastly, we are here informed, that the wicked being nothing so, dream of a false uncertain felicity, and are, both in respect of their present and future condition, most miserable. vers. 4.5.6. In brief, this Psalm may be divided into two parts, the first three verses, set forth the blessedness of the Church in Christ, and the other, declare the lamentable condition of all that seek for happiness without him.  
Something I will say, 
The occasion of this Psal.  concerning the ground and occasion of this Psalm; for, I have shown you before in my Preparation, 
Vide Prepar: to the Psalter. cap. 5.  that there were certain divine subjects, some of which the holy Prophet always made the first Objects, of his contemplations; and the means, whereby he ascended unto the clear knowledge of the high Mysteries, delivered in every Psalm. Now, although here be no Title to show us so manifestly, what he made the foundation of his contemplation, that we should peremptorily conclude it, to be this, or that particular; yet, by the matter of the Psalm, we may (I hope) without injury to the Holy Spirit, give our meditations leave to aim thereat. And to me it plainly appeareth to be that Double-Law of God, which was given in Paradise. For, though at the beginning, God created man, that he should know, love, enjoy him, and be made blessed in that fruition; yet, he would not that such blessedness should be obtained without some condition. And therefore he gave him an easy, but (as I said before) a Double-Law, 
Genes. 2.  partly affirmative, partly negative: the affirmative part was, that he should dress the garden, and eat freely of every tree therein: the negative was, that he should not eat of the Tree of knowledge of good and evil. And there was both a promise of reward, for his obedience; and a commination of punishment, if he transgressed: but Adam, who by obedience, might have been eternally happy; by disobedience, was thrust out of Paradise, into a world of miseries, to wander for ever in discontentment, and in the unhappy shadows of death. Which God beholding with pity, bestowed on him, in place of original righteousness which he lost; a means of justification: and (changing the accidents, though not the essence of his first command) gave to him in his Word, that general Law of Faith, by which he, and his posterity, might be directed out of the way of perdition, and arrive again at true felicity. This Mystestery, being the first in the holy book of God, that most nearly concerns us, the Prophet, as it seemeth, contemplated, and made it the object and groundwork of this first Psalm: For, as God gave to our first Parents in Paradise, a negative and affirmative Law, so in that universal Law, imposed since their fall, some things are commanded, and some forbidden to be done; and that Law, in respect of the essence, is one throughout all the ages of the Church. Moreover, as Adam, if he had kept the Commandment of God in Paradise, should have there lived a happy life, and peradventure been translated from thence without death, into a more glorious blessedness in Heaven; so we, by keeping the Law, which is since given unto us instead of the Tree of life in this world, shall obtain the blessedness of Grace in God's Church for the present, and the perfection of all happiness (even the life of eternal glory) hereafter. chose, as Adam, by contemning the Law of God, with the tree of life, in eating the forbidden fruit, lost thereby the Estate of blessedness, and incurred for the breach of a double Law, the danger of a double death; so, those which transgress the twofold Law of Faith and Works, which he hath since given in his Word, do both deprive themselves of the forenamed felicity, and are the second time (and that irrecoverably) in the way of eternal damnation.  
The effect hereof is opened in this Psalm; and therefore it may with good probability be supposed, that he took the Parable, whereupon he compiled this Hymn, from the Mystery of the Tree of Life planted in Paradise, and from the Law and Charge which was there given unto Adam; and he showeth, that as the transgression of the Commandment, is the way that perisheth; so the fulfilling of the Law of the Lord, is the only means which is left us, to recover again the happiness that we have lost.  

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


The metrical Translation of the first Psalm.  

Here the Prophet hath expressed,  
Who alone are truly blest;  
All things prosper with the just,  
But the wicked perish must.   

THe Man is ᵃ blessed, who walketh not ᵇ astray  
In their ᶜ lewd Counsels, that ungodly are,  
Who neither standeth in the sinner's way,  
Nor with the scornful sitteth in their chair.   

But, in the Law of the ᵈ eternal LORD,  
ᵉ Sincerely placeth he, his whole delight,  
And in his Law, ᶠ his ever-blessed Word,  
Doth ᵍ exercise himself both day and night.  
He shall be like a tree, which close beside  
The ʰ Rivers set, his fruit doth timely give;  
His leaf shall never fade, ⁱ but fresh abide,  
ᵏ And whatsoever he takes in hand shall thrive.   

But with ungodly men it is not so:  
For they are like the chaff, which (ˡ being fanned)  
By puffs of wind, is driven to and fro.  
In judgement, therefore shall not sinners stand.   

Nor the ungodly ⁿ (be admitted) where,  
The righteous shall ᵒ in one assemble ᵖ then:  
For, q GOD well knows their way that Righteous are  
But perish shall, the path of wicked men.    

ᵃ Blessings, or all happy things, belong to that man, etc. For some take the Hebrew word to be a Substantive plural, and some an adjective plural; but which soever it be, it is fully enough expressed in this our English phrase, Blessed, or, Blessed is the man.  
ᵇ The word, astray, seems here to be added only for the verse sake, but the sense indeed includeth it, seeing it is an erroneous walking from God, which is meant in this place.  
ᶜ This Epithet is not added in the Original, nor other, which I sometime use in my metrical translation of the Psalms: nevertheless, I think I may, with a good conscience, insert them; where they are either such, as are warrantable in some other places of holy Scripture, to be well used in that sense: or such as may be naturally proper to the subject, which they are applied unto. As I think this is.  
ᵈ This word, Eternal, is an attribute most proper to God, and indeed not to be applied to any other. For, nothing can be rightly called eternal, but that which ever u, was, and shall be, without beginning or ending: and therefore I have added it to the word, LORD, that it might the better express here, the Hebrew Tetragrammaton, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
ᵉ This, and many other such like words, may seem to be added in diverse places of my translation; whereas, the power of the Hebrew being considered, they will be found included in the Text.  
ᶠ These words are added, explicandi causâ, and therefore put in a different character: which liberty, all Translators have taken, even in their prose-translations; and to authorise me herein, I have not only the example of modern Interpreters, but of the Septuagint also, who both explicandi, & ornandi causâ, have added many words in their translation. As in the fourth verse of this Psalm, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and in the second verse also, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, neither of which, are in the Hebrew.  
ᵍ The word, exercise, which is used in some English Translations, doth (in my opinion) better and more fully express the meaning of the Holy Ghost, than the word, meditate; seeing it may as properly be applied to the heart and tongue, as to the hand; whereas the word, meditate, is never with us used so largely, although it be sometime so taken, with the Latins.  
ʰ Rivers, of itself, aswell expresseth the meaning of the Prophet in our tongue, as Rivers of water; for, as by Flames, without other addition, we understand Flames of fire: so, without other addition also, by Rivers, we fully enough understand, the water, dividing itself into many streams.  
ⁱ These words are explicandi causa also, as that, spoken of before in the second verse.  
ᵏ And he shall make what e'er he doth, to thrive; so it may be read also; for some translate the words thus, Et quicquid faciet, prosperare faciet.  
ˡ Explicandi causa, as before.  
ᵐ 
m The direction letter is here left out in the verse; and therefore refer this note to the word, Sinners, in the last verse of the fourth Stanza.  In the first verse, because there are degrees of Sinners mentioned, and (in the Hebrew) distinguished, by three several words, which the Latins interpret Impij, Peccatores, and Derisores, that is, the ungodly, Sinners, and Scorners, therefore in that, and in all such places, where is meant more than one sort of offenders, I have called them, which the Latins term Impij, the Wicked, or ungodly; and those which they call Peccatores, I have termed Sinners: but in this, and such like places (where one kind of evil doers is only spoken of) I have indifferently named them, sometime the Wicked, sometime the ungodly, sometime Sinners, and sometime by such other names, as I knew were usual in our tongue, to denote such Sinners, as the Holy Ghost there pointed at; for, howsoever the circumstances do in many places appropriate these words, the Sinners, or the ungodly, to particular degrees of Offenders: yet in our tongue, we indifferently use either of them, to signify the congegation of reprobate-members of the Devil.  
ⁿ These words are included in the sense, though not literally expressed, vide annotationes Francisc. Vatabl.  
ᵒ This is added, explicandi causa; for here seems to be meant, that great Assembly of the Faithful, which at the general judgement, shall be perfectly made one in Christ, who is the head of that mystical body.  
ᵖ I may seem perhaps, to have inserted this word, then, more for the rhymes sake, then for any force it here hath; but, being well considered, it will appear to be necessarily added, for it hath respect to the time of that judgement (spoken of before) in which will be congregated that principal Assembly of the righteous, out of which all unrepentant sinners shall be undoubtedly excluded.  
q I told you in my Preparation to the Psalter, that where soever in translating these Psalms, I met with the Hebrew tetragrammaton 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I would either express it by the word LORD, as the Apostles, the Septuagint, the Fathers, and some English translators have done; or else by such a word as should somewhat estentially express the Godhead: and distinguish it also by writing the same in Capital letters; as in this place, the word GOD is Charactered: Which (how ever some may think) is a significant, essential name of the Deity; yea, (except the Hebrew Tetragrammaton, whose mysteries I am not able to search into) I think there is no one word of any language, more significant to express the essence of the Deity, then is the word GOD, which though it be for difference sake a little otherwise pronounced, is the same in signification with the word GOOD, an English tetragrammaton (out of whose number and form of letters, if it were to any purpose, I durst undertake to gather mysteries equal to many of those which some jewish Rabbins and Cabalistical Doctors have framed out of the letters and form of the Hebrew unspeakable Name.) It comprehends in itself all attributes whatsoever, which are expressed in the known Names of God, used throughout every language of the world, for eternity, omnipotency, beauty, knowledge, love, providence, blessedness, with the perfection of these, and all other excellencies; serve but to make up one Summum Bonum, one Chief good, and that is GOD: who, is the perfection of all Goodness, and he, to whom only this essential Name ought to be given. As appeareth in St Mathews Gospel, Chap. 19 vers. 17. where Christ himself telleth us, that there is none to whom this name of GOOD, appertains, but to the Deity: There is none good, but one, saith he, even God. And this is made somewhat the plainer, by considering the english word, by which we signify him that is God's opposite; for, we call him not as other Nations do, by a name comprehending some one attribute of his, as the deceiver, or so; but we impose a name on him, which at once, expresseth all that can be said of him in a thousand words, to wit, the Devil; for, all the particular unhappinesses, mischiefs, and wickednesses of the world, put together, do make but one perfect evil, and he in whom they meet is properly termed the Devil, or th'evil, for so it seems to have been anciently pronounced, until the Saxon Character being somewhat like our D. made us lose that pronunciation; and as we call him that is the fullness of all Good, GOD; so; him that is the perfection of all evil, we name the Devil. These notes I have added, to show the Reader, that in my translation I took no vain liberty, but made conscience of the least variation, and passed over nothing, until I had some reasonable warrant for what I did.    

Variae Lectiones.  
VEr. 1. Musculus, & translationes Anglicanae reddiderunt in praesenti, sed Graecus, & Latina vulgata, & reliqui, tam veteres, quam recentiores, legunt in praeterito; & alijhabent accedit ad consilium, alij ambulavit in consilio, preterea Grec: vertit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i. in sede Pestilentiarum, ut est, in vulg: lat: sed leronim: habet, Cathedra derisorum, sic est etiam in recentioribus.  
Ver. 2. Deliciae ipsius, recentior: voluntas eius in lege domini, vulgat: lat. In lege jehovae: recentinor: in statuto, Chaldeus. Pluraliter in statutis, Arabs: intelligens quaevis instituta Dei. & ubi est, in lege eius meditabitur in vulg: lat: translatio Anglicana novissima, & alij habent, Meditatur, & Chaldeus, in luminatione eius cantat, sive jubilat.  
Ver. 3. Etest velut, etc. alij legunt, & fuit, Graecus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i & erit. Quae fructum suum dat: recentior: dabit Genev: fructum suum concoquens, ad maturitatem producens, Chaldeus. Folium eius non marcescit, recentior: non defluet, Vulg. Lat. & omnia, quaecunque faciet, prosperabuntur, Vulg. Lat. Chaldaeus sic reddidit, Omne germen quod germinat, gravescit, & prosperatur.  
Ver. 4. Non sic Impij recentiores. Sic est etiam in Vulgat: Lat. & in Septuagint. sed idem repetunt, vidt: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Non sic impij, non sic, & in fine versus addunt, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à fancy terrae. Sic etiam & Arabs. Tanquam gluma recenti: Puluis, Vulgat. Lat. sed idem significat, nos enim in occidentali parte Angliae vocamus tegumentum tritici, Dust.  
Ver. 5. Non stabunt impij recenti: alij legunt, Consistent, Graecus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Non resurgunt. Sic Vulgat. Lat. In iudicio, recent: in Die judicij magni, Chaldaeus. In fine, Arabs: denotans extremum judicium, in fine Mundi. In Congregatione justorum recenti. Alij in Caetu. Alij in Concilio. Graec: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vulg: Lat: In Consilio justorum.  
Nota, quod in libris Graecis & Latinis, versus tertius in duos dividitur.  
The reason why I have here inserted these various Readins, and in Latin, rather then in English, appears in the third chapter of my Preparation to the Psalter.   

The first part of the PSALM.  
1. BLessed is the man, that doth not walk in the counsel of the ungodly, nor stand in the way of sinners, nor sit in the seat of the scornful.  
2. But his delight is in the Law of the LORD, and in his Law doth he meditate, day and night.  
3. And he shall be like a tree planted by the rivers of waters, that will bring forth her fruit in season, his leaf shall not fade, and whatsoever he doth, shall prosper.   

The Exposition.  
In nomine Patris, & Filij, & Spiritus Sancti.  
BLESSED: As a word of comfort, and a sign of good speed to my labours, stands here to make happy my beginning of this endeavour: and I humbly beseech the Euerliving God of David, both to make blessed my proceedings, & grant that my end may be crowned with the glorious reward, of eternal Blessedness. For, that is the precious jewel, which ever since the world begun, 
The way of Blessedness, is by most men mistaken.  hath been the principal aim, whereat every man shot, and the prize, after which they have run. But indeed, the way to it hath been often mistaken, and among the Philosophers, which were accounted wisest, it was a long time questionable, both wherein this happiness consisted, and by what means it was to be attained unto. Nor in the times of heathen ignorance only, were men deceived in their aims; but even amongst us also, at this day, the greatest part run wide, proposing unto themselves, a happiness in the enjoying of those vain things, whereby, they are often hurried quite beside it. For, some place their felicity, or Summum Bonum, 
In what things the Worldling placeth his happiness.  in having the sovereignty and authority over others; some, in abundance of riches; and the greatest part, Epicure-like, in fleshly delights and pleasures, Let us eat and drink (say they) for to morrow we shall die. 
1 Cor. 15.  But the Kingdom of God is not meat and drink, 
Rom. 14.17.  as the Apostle saith; and therefore that men might not still be deceived, and so weary themselves in a wrong course; the Author of this Psalm hath here decided the matter in question: and shows us, that true Blessedness, neither consisteth in observation of the moral virtues, as Philosopher's thought; nor in the worship of many Gods, as the Pagans suppose; nor in observing the Law of Moses, as the jews dream; nor in enjoying the pleasures of this life, as great Courtiers and Epicures believe: But quite overthrowing the opinions of all these, and their foolish expectations, who build their contentment on honour, riches, and such like things of this world; he affirms, that man only to be most truly blessed, and in the path to highest happiness, who, shunning the ways of mere natural men, endeavoureth also to avoid the custom of sinners, to separate himself from the scornful enemies of the truth, and to continue sincerely, embracing and rightly professing the doctrine of God's word. And this kind of Preface, the Holy Ghost, as it seems, 
Why the Holy Ghost used this preface.  hath used; because, by discovering (at the first view) so precious a jewel, as Blessedness; he would allure men, to give the more heed unto those mysteries and instructions, which are afterward delivered: and, if it were possible, make them more willingly conform themselves unto the courses, which are inclusively propounded. The like kind of beginning hath the heathen Philosopher, Aristotle, used in his Ethics; and which is more to be heeded, our Saviour made it the Exordium of his Doctrine: as appears in that his first Sermon preached in the Mount, where he begins to pronounce, 
Matth. 5.3.  who are blessed: Blessed (saith he) are the peace makers, Blessed the poor in spirit, Blessed the meek, etc. and so saith our Prophet. Blessed, that is, according to the original, Blessedness, Blessings, or all happy things, appertain unto that man, who walketh not in the Counsel of the ungodly, nor standeth in the way of sinners, as it followeth in the Psalm. And this his Blessedness is double; for, he hath the hope and means of happiness in this world, and assurance of eternal glory in the next: or, as the Apostle expresseth it, 
1 Tim. 4.8.  both the promise of this life, and that which is to come.  
Now, what the blessings of this life are (which God hath ordained, for such as walk in his ordinances) you may read in the last book of Moses; 
Deut. 28.3.  Blessed, said he, shalt thou be in the City, and blessed in the field; blessed shall be the fruit of thy body, the fruit of thy ground, the fruit of thy cattle, the increase of thy kine, and the flocks of thy sheep. Blessed shall be thy basket, and thy store; blessed shalt thou be when thou goest out, and blessed when thou comest in. Yea, as it is in the same chapter, among many other temporal blessings, God shall make thee holy unto himself, if thou keep his Commandments Or if you would, in a word, receive a glimpse of the perfection of the blessedness, which belongs to the godly man. S. Paul giveth us the best knowledge of it, in showing how far it is beyond the reach of our knowledge; 
1 Cor.  for, saith he, neither hath eve seen, nor care heard, nor can it enter into the heart of man, what God hath prepared for them that love him, 1 Cor. 2.9.  
This Psalm, as I said in the Argument, consisteth of two parts; in this first part, is set forth the blessed estate of the Just, and who is such an one: in the other part, the miserable condition of the wicked. In the two first verses, the Blessedness, and Piety of the man so happy, is both negatively, and affirmatively described; for, 
1 Pet. 3.11. Psal. 34.14.  the Prophet hath begun, according to that saying of S. Peter, eat evil, and do good: and indeed, true righteousness consisteth, aswell in eschewing what may provoke, or displease God, as it is expressed in the first verse; as in seriously performing, or endeavouring that which may please him (which is declared in the second.) And, as a well experienced Physician, doth first purge away all the ill humours, that occasioned the sickness of his weak Patient; before he will administer those Cordials, which are prepared to recover his health: So, by this order, in his description of a blessed man, the Holy Ghost doth show us, that before the physic of his Word, can work effectually in our hearts, for the salvation of our souls; we must be cleansed from the corruptions, which we have gotten by the evill-affected counsels of our own hearts, or, the infectious society of the wicked: and, as it were, diet ourselves, by abstaining from their abominable customs; which Diet, is here first prescribed in the negative: And it is, as if he had said thus. If you ever intent to recover the health of your souls, and become partakers of true blessedness; you must neither walk in the counsels of the ungodly, nor stand in the way of sinners, nor sit in the seat of the scornful: for these are the courses which he shuns, that doth arrive at happiness.  

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

The first Triade.  
The ungodly, who they are.   such are here understood, who are still in their original corruptions; and being ignorant of God, and his service, incline to those evil affections, whereunto their nature is subject. Yea, by the ungodly, are principally meant Infidels; such as are ignorant of religion, and the divine worship of God, according to his Word: such, as employ all their endeavours, without thought of him, to become happy in this life; giving themselves over unto covetousness, pleasures, with such like vanities, whereunto their affections lead them.  
The word ungodly, in our tongue, doth of itself, very well answer to this Explication; for, as Godliness most properly appertaineth to God and Faith; so, ungodliness expresseth the contrary thereunto. The Original importeth such a crew, as are so restlessly affected with worldly cares; and evil perturbations of the mind, that they are endlessly, hurried to and fro in their ungodliness: like the sea, which hath no power to stay itself. 
Isa. 57.20.  And so Esay describes them, The ungodly (saith he) are like the troubled sea, when it cannot rest; whose waters cast up mire and dirt.  

Walking.  By walking, is Metaphorically understood, the ordinary proceeding of men in all their actions, 
Psal. 119.1. Gen. 5.24.  whether of faith or works. And in this place is meant, 
2. Chron. 22.3.  a departure from God in the progress of their lives. And although in my metrical translation, I have expressed it by adding the word, astray; it is nothing from the natural sense of this verse: seeing there is meant an, erroneous walking, or wandering from the right way; as the word abijt in the vulgar latin, very well manifesteth: for, it signifieth most properly, to go away. And Saint Augustine saith, Ille abijt, qui recessit a Deo.  
By Counsels are here meant the internal deliberations of the mind; 
Council.  and that natural inclination of man to evil, which God spoke of when he said; 
Gen. 6.5.  that the Imaginations of the thoughts of his heart, 
Gen. 8.21.  were only evil continually. For, Council is not here so strictly taken as Aristotle defines it in his Ethics; 
Arist. 3. Eth. 3.  where he saith, that Council is the finding out of the fittest means to bring any thing to pass; but Council in this place, signifieth rather Temptations, than such Council: and it hath aswell respect to the inward persuasions of our own lufts, as to the outward advice of others. Every man, 
jam. 1.4.  saith Saint james, is tempted, when he is drawn away and enticed by his own corruption, jam. 1.4. But if you will know further, and more particularly what the external Counsels of the ungodly be, whereto they tend, and what events follow them; you may read it in the Proverbs of Solomon, Chap. 1. vers. 10. 2. Sam. 19 21. Gen. 37. etc.  

Triade 2.  Now, we come to the second Triade in the Negative, which saith; that the Blessed man, is such a one as doth not stand in the way of sinners, and here is expressed a degree of wickedness beyond walking in the Counsels of the ungodly. 
Sinners who they are.  For, by those that are said to stand in the way of sinners, are such understood; who are not only led by the vain devices, and imaginations of their own hearts (which proceed from original guiltiness) or such, who are simply ignorant of God, and Religion (as the heathen nations are) But, those are thereby meant also, who have followed the Council of their own lusts, to put them in execution, with such as are willingly ignorant of the worship of God; negligent of the means of their conversion: and offenders against the precepts of the first, 
To stand, what it means.  and second Table of the law. These are said to stand, not because they walk no further in the path of unrighteousness: but rather, because they not returning back to the way of Godliness, follow their wicked actions, with a settled delight in them: Stant quia in peccato delectantur, saith Saint Augustine; yea, they are such as persevere until they have gotten a habit in sin, and made (as it were) a beaten path in unrighteousness. For, such is the Emphasis of the word, as it imports a continuance and insisting in evil: not a falling by infirmity, as David, and Peter fell; but a reiterating and heaping of sin upon sin, through the whole course of their lives. 
What the way is, Psal. 86.11. Acts. 18.25.  For, the word way both here, and in other places of Scripture is many times Metaphorically used for Doctrine, or Religion; and sometimes for the manner of our living, whether good or bad. But, the way that the Prophet here means, is that broad and much trodden way, leading to destruction, whereof our Saviour spoke, 
Ma. 7.13.  in the Gospel of Saint Matthew.  
And to make the matter more plain; those that stand in the way of Sinners, are not such as unwillingly, or through infirmity offend: For, there is no man on the earth that doth good, 
Eccles. 7.22.  and sinneth not (saith the Preacher) but those who settling their love upon evil, have gotten (as I said) a habit in sinning: 
Who they are that stand in the way of Sinners.  and suffer themselves to be carried headlong by the concupiscence of their hearts into all wicked actions, until they have by continuance made themselves not only servants to sin and uncleanness: but even blushless, and without shame, both of what they do; or before whom, they commit their follies.  
Such, were the Sodomites, that pressed into the house of Lot; 
Gen 19.4.  such sinners, were the Beniamites of Gibeah; 
Ind. 19.22.  such, are all the keepers of public houses of iniquity; such, are those common swearers; that when you tell them of their oaths, will in sport (to make an unsavoury jest) swear that they swore not: such, are they, that go to bed late, 
Esay. 5.11.  and rise early, to follow drunkenness; such, 
Pro. 23.29.  are those that spend all their youth in ridiculous vanities, and are distinguished from the children of God, by their language: For, it often soundeth God dam me; and such, are those Gallants amongst us, as dare, impudently, boast of their beastliness, or in merriment publish their own lasciviousness: even these are such, 
Gen. 13.13. Sam. 15.18. Math. 6.45. Luke 7.37. job. 9.16.  as the holy-Ghost meaneth in this Triade; and distinguisheth from other offenders, by the name of sinners; as appeareth through both Testaments.  

The 3. Triad.  The last part, or Triade of this Negative is: he must not sit in the seat of the scornful (that is) he must not have fellowship with obstinate Heretics; 
What it is to sit in the seat of the scornful.  nor carelessly, stubbornly, or against his own knowledge, continue in unrighteousness or unbelief: nor scoff at Religion, with the professors thereof: nor insult over good men in their miseries: nor by blasphemous speeches, or erroneous doctrines, maliciously oppose himself against God, and his truth: nor be associated with such men, as are wholly given over to a reprobate sense. For, by scorners, the holy Ghost means those, 
Scorners who they are.  who are not only guilty of original uncleanness; or polluted with actual sins; but so rooted in them, that they have there, set up their rest; yea, they are such as, being hardened by their continuance in sin, grow incorrigible, incredulous of Religion, contemners of God, and so presumptuous; as they dare reproach, blaspheme him, pervert his truth against their own knowledges; and yet as it were in despite of him, promise unto themselves impunity: Such they are also, as ungraciously deride the ordinance of God; and make jests at his word. And such, Saint Peter said, 
Pet. 3.3.  there should be in the last days; even scoffers, walking after their own lusts, and saying, where is the promise of his coming: for, since the Fathers fell asleep, all things continue as they were? Such sinners, and scorners as these; were the jews that despised Christ: Such, are they that for temporal advancements, maintain Doctrines against the known truth, and their own Consciences; such, are those that make Religion a colour for their villainy; 
Mat. 23.14.  Devouring widows houses, under the pretence of long prayer: and these, 
The Chair or seat of Scorners.  if they once get into the Chair, and sit there; are those sinners which shall never be forgiven: For, by the Chair, or seat, is understood; a desperate security, and a devilish obstinacy in malicious wickedness; and he is properly said to sit there, 
To fit; what it means.  that continues in his perverseness, without repentance, unto the end of his life. And the reason why there is no redemption for such, is; not because there is want of mercy in God: but by reason there is no repentance in man.  
These, make up the three degrees of comparison, and the third and last step to the Devil: For, to walk in the council of the ungodly (which is the purpose of sinning) is bad: To stand in the way of sinners (which is the action of it) is worse; But to sit in the seat of the scornful (which is to die impenitent in his wickedness) is worst of all, and the highest degree of a Reprobate.  
But, 
A brief of what went before.  to draw into sewer words this exposition of these threefold Negatives; by the ungodly, are meant unbelievers; by sinners, those that are unjust and dishonest in their actions; by scorners, obstinate Heretics; by the Counsels of the ungodly, are understood the vain cogitations of mere natural men, with the superstitions of jews and Pagans; the way of sinners, is a vicious course of life, as the breach of the moral precepts; and the Chair of Scorners, is the obstinate profession of false Doctrines. Now, he that believes not the promise of the Gospel, walks in the Council of the first; he that adicts himself to Pride, Covetousness and such like; stands in the way of the second: And he, that dies in the maintenance of a false worship, or in any of these sins, without repentance; is seated in the seat of the Scornful. 
The Chair of Pestilence.  Which the Septuagint calleth; the Chair of Pestilence. And it very well expresseth the nature of that sin: For, as the plague of Pestilence, is a disease most dangerous; infectious; and the sudden devourer of mighty congregations: So, those kind of sinners do by their doctrines, contemptible speeches of God, and evil example; quickly infect, poison, and kill the souls of an innumerable multitude of men. And therefore obstinate Heretics, Atheists, false Teachers, Scorners of the Truth, Deriders of Religion, and unrepentant sinners; may very well be said to sit, in the Chair of Pestilence: For, they are the plague of the world; and to be abhorred as a most dangerous, and infectious Pestilence, to the soul of Man.  
And thus have you this gradation opened; which may be either understood according, to the ordinary course: to wit, as from the positive, to the superlative; in this manner. He that is a blessed man, must be careful, that he walk not in the Council of the ungodly; much more that he stand not in the way of sinners: but above all things, he must be most circumspect, that he shun; the infectious seat of Scorners, Or else it may be inverted thus: The man that would be blessed; ought not only to avoid the pestilent seate of Scorners & obstinate inrepentant sinners: but eschew also as far asin him lies, the action, or iteration of any sin; nay, he should not so much as suffer his thoughts willingly, 
The Doctrines & Observations arising out of this verse. Ob. 1.  to wander after the ungodly persuasions of carnal desires.  
The Doctrines and Observations, which may properly be gathered out of this verse, are these. First, I observe, that there be but three steps to Hell, the purpose of sin; the action of it; and an obstinate continuance therein, without repentance: and unless we be very watchful, we may stip down those three stairs, before we be aware: For, Facilis descensus Anerni; it is an easy way to Hell: and the nature of sin is such; that it insinuates by degrees, into the heart, without being perceived. First, it screws into good liking; and gains the consent, or purpose; then proceeds it unto action. And so forward, until it grow ripe; even to the contempt of God: and this is the policy of the Devil; 
The policy of the Devil, to draw us unto the Counsels of the ungodly, and so forth to destruction.  to deceive men: For he knows, if he should persuade at first ouser, to renounce God: it is so unnatural a sin; that it would seem abominable, to the worst disposed men: & the heart would not admit such a persuasion to take place. Therefore, he makes not that appear to be his aim; but presents them, rather with such baits, as seem to have no danger in them. He counsels them (according to the natural inclination of their hearts, and the example of worldlings) to seek preferments, riches, pleasures, with such like vanities; he shows them the glory and use they may have; he persuades the Christian, who is in a mean degree of life, that if he would seek after honours, he might thereby become a Patron, for the afflicted members of the Church, or Commonwealth. But he knows well, the old saying will prove true, Honours mutant mores, Honours change manners: and that preferment is able, not only to make them forget many good thoughts, and resolutions, which they have in a lower estate: but to blot out of memory also: friendship, kindred, and the knowledge of themselves (as we daily see it doth) yea, the Devil is sure, that if he can procure a man, but once to climb the ladder of promotion; it will so entangle him with the love thereof, that it is twenty to one, but that he will renounce God, before he will yield to step one degree back again.  
Others, he tempts with ease; and makes them (poor souls) believe, that if they might disburden themselves of such businesses, or such and such cares, that they should then better attend to the service of God, and with a more quiet mind, follow their devotions. But the Deceiver is subtle, and hath by experience seen, that afflictions make those seek God, often and earnestly, that being delivered of their cares, cannot find one hour in a month, to serve him.  
Others, again, he allureth with the love of riches: and that he may may do so, he causeth them to imagine (perhaps) that if they were wealthy, as some men are, whom they know: there should not so many poor people, go thinly clad; nor such numbers die, for want of sustenance. So many Churches should not lie ruined; nor so many works of Piety, or for the public profit, be unperformed. Yea, he persuades them, that these temporal things, may not only be sought after, and enjoyed, without the displeasure, or dishonour of God; but serve him also for his service, and the better setting forth of his glory. And indeed, so they may; where they are moderately sought after, and gained by honest means But, 
Few seek the things of this world temperately, as they ought.  where there is one that seeks them, with such temperance; there are ten, who settle their minds so upon them, as they choke up all these good determinations, that were at first springing in their hearts. For, a man that is not contented with his estate, but desires things out of his own concupiscence, without respect unto the will of God; that man hath given the Devil advantage, and is walking in the counsels of the ungodly, even after the vain cogitations of an unregenerate heart. And not considering the dangerous advice, that his appetite gives him; he first suffers his thoughts, to be busied about those vanities; next, approves of them; and then hastens, to put them in execution: which advantage, the Enemy of man's safety having gotten, he causeth him to iterate, and augment his transgression, until his heart grows hardened, and his conscience lose the sense and feeling of sin.  
And so it comes to pass, that he, who made no account of the transitory things of this life, and was touched with the guilt of such, as the world accounts most venial sins; before he was alured unto the Counsels of the ungodly: having walked a little in them; steps suddenly into the way of sinners. Which is a great broad path, that leads down a steep hill, until (without the great mercy of God) he arrive at the seat of the scornful, or the chair of obstinate impenitency: and when he is once so low, and seated there; the hill of repentance proves so steep, that he never returns again; but there continueth in a desperate estate.  
Hereby than we are taught, 
Doct.  that if we will be preserved from the danger of sin, we must avoid the custom of sin; yea, the first enticements, & least occasions thereof; and not presume upon our own strength: for, he that is content to hear evil counsel, tempts God; and is not sure, whether he will therefore draw his grace from him, and suffer him to be deluded by it. Concupiscence; if it be not resisted, will turn to action; action, to iteration; and, at last, comes hardness of heart: for, he that feels in himself, the evil motions of lust, and can hardly restrain them, having no objects to entice him; how much less, will he be able to curb them, if he come, where he may have the beauty, and wantonness of another, to inflame him? Or, if he could not bridle his affections before he had committed uncleanness, when he had more grace, more shame, more denials, and many more stops, to hold him back, from wickedness: Alas! why should any man think it possible, for him to forsake it, at his own pleasure, when he hath put himself out of the way of virtue; and hath neither inward grace, nor outward means, to prevent it? If, when thou hadst two eyes, thou couldst not keep the way, being in it: canst thou hope, having never an eye left thee; to find it, when thou art out of it? No doubtless, if we cannot keep the sea from overflowing us, when the banks are whole; surely, after they are once broken, the breach will increase, and the floods will come in, until they have quite overwhelmed us: unless the merciful hand of a greater power, than our own, help to recover us. A little water will extinguish a coal; but a flame is not so easily quenched. And therefore, we ought to kill these Cockatrices in the egg, and be wary, not to give the least advantage, unto the infirmities of evil. We have examples enough to warn us. David was a good, and an extraordinary man; yet, giving his eyes too much liberty, the evil counsels of ungodly affections, got by those windows, into his heart, and drew him on in their walk, until they brought him to the way of sinners; where he stood a long time, heaping one offence upon another: And had not God sent a Prophet of purpose, to call him out of that way; as holy a man as he was, he had never of himself returned, until he had taken up his seat with the scorners. And yet, for all this, we, even we weaklings, dare give ourselves any liberty. We can willingly run thither, 
The bold presumption of man.  where we know before, that we shall here see; nay, be compelled, to be partakers of sin: and notwithstanding, warrant our own safeties.  
Some, I have heard say; that in all companies, they could bear themselves temperately, and among Drunkards, escape free, though all their company failed of that government: but alas, they see not their own deformities; for, I have known, that some of them, were even then distempered, when they said so.  
Others, I have heard, so confident in their own virtues; that they have professed themselves able, to resist the strongest temptations of incontinency: and that, though they were all alone, with the most tempting beauty, and where they had the greatest provocations to folly; they could nevertheless keep themselves, from any dishonest act. This I have heard: and believe me; I think such a thing possible, if they rely more on God's grace, than their own abilities; and came into this temptation, by accident, without wilful seeking, or desiring any such occasion. Yea, many (no doubt) have escaped such trials. But, if any man depend upon his own chastity, and purposely tempt himself with opportunities, to do evil; he, walks the way which God approves not: and therefore it shall perish; yea, although he intended, at the first, no more, but to have it in his power, to do evil; it is a thousand to one, if God give him not over, to be vanquished by that sin, which he foolishly presumed to overcome.  

Genes. 39  Whilst joseph was about his business, the allurements of his Mistress had no power over him: and so, whilst with him, we seek well to employ ourselves; though counsels of ungodliness, be rounded in our ears; and strange unlookedfor temptations, with fair opportunities, lay siege against us: yet they shall not prevail; no, not these that seem Mistresses over our affections, and powerful enough to command us. But, if we leave to be honestly busied, and, as many of us young men do, being idle ourselves, seek out those, who are every way as idle; and with vain discourse, or unseemly gestures, pass away our precious hours. Questionless, sometime or other, we shall be betrayed to commit that, which we little thought perhaps, to have been guilty of; and grow, after a while, so base, to seek that thing of the Maid, which we presumed the Mistress could neither have commanded, nor wooed us unto. Nay, I am persuaded; that joseph, who hath gotten the title of Chaste: if he would have left his affairs, and ventured himself, as some of us do, in effeminate courtships; it is to be feared, that the Spirit of God would have left him, as it forsook Samson, or David. And then, a meaner woman than his Mistress, might have wrought him to her will; and it is a question, whether he would not have proved the Attempter, of hers, or some others Chastity.  
The second observation, 
Obser. 2.  that we may take from hence, is this; that if there be degrees in sin, and several steps, that lead us from the way of blessedness; we must not think it enough, if we can avoid some one degree of sin. Nay, it is not sufficient, if we shun all but one: for, he that hath gone but one step back from the right way; if he do not come back that one step, he is never likely to arrive at happiness, though he never go further on in a wrong path. But it is impossible, to stay upon any one degree of sinning (without repentance) and not to step into another: as appeareth in the former observation.  

Obser. 3.  Thirdly, if we must be wary, to avoid the Counsels of the ungodly, & the impiety of misbelief; aswel as to shun the way of sinners: which (as I said before) is the committing of actual sins. 
Two sorts of men, he warned to repent.  Then, two sorts of men are hereby warned, to amend themselves, if they ever will intend to be blessed: The first, are those moral men, that think it sufficient, so they can be counted just paymasters, quiet neighbours, honest plain-dealers, and such as do no men hurt; though they never know what belongs to God, or Religion. The other, are such Professors, as suppose; that if they have heard Divine Service, twice every Saboth; six Lectures in a week; and slubbered over their ordinary devotions: it is no matter, how dishonestly they live; how uncharitable, and contentious they be among their neighbours; nor how irregular they be in the course of their lives. But, both these aught to know, that God promiseth not any Blessedness to such Triflers, as do his service by halves; but unto them, that having both religion, and honesty; faith, and works; neither walk in the Counsels of the ungodly: nor stand in the way of sinners. For, all others are in danger, to take up their seat with the scornful.  

Verse 2.  Thus much, of the Blessed man's description, by the Negative, contained in the first verse of this Psalm. On which I will enlarge my observations no further; but come to the Affirmative, contained in these words. But his delight, is in the Law of the LORD, and in his Law, doth he meditate day and nigh.  

Three things observable in the second verse.  In which Affirmative, there are three things to be observed, by the blessed man; & they are opposed to those three, which are to be avoided in the former verse: To the walking in the Counsels of the ungodly, is opposed, a delight in the Law of the LORD: to standing in the way of sinners, is opposed; the meditation of the Divine Word: and, to sitting in the seat of the scornful, a continual perseverance, both day and night, in the true service of God. Yea, these words have in them, an excellent Antithesis, or contradiction, to the courses of the wicked; who, employeth all his counsels, endeavours, and actions, in seeking vain ends, and advancing his own ways: while the just man, setting at nought, all earthly affairs and delights, in respect of Gods will; is heartily in love with his Word, and continually exercising himself, 
To meditate, what it means.  in the serious meditating, teaching, and practice thereof. For, 
Psal. 35.28. Psal. 36.30.  the word jeghe, which is interpreted to, meditate, hath reference, aswell to the words and works, as to the thoughts (in which sense, it is not used in the Scriptures only; but the Poet also saith,— Meditabor arundine Musam.) And it was well expressed in the word, Exercise, in our old English Translation.  
By the Law, is understood, 
What is signified by the Law.  not only the moral Laws; for then, Blessedness might have been obtained, by working, according to the moral virtues, as the heathen Philosophers taught. Nor, is here meant the Ceremonial Law alone; nor that, and the moral together only. For then, the wicked jews, though they continued in their unbelief, might become partakers of this happiness. But the Law, in this place (as I told you in my Preparation to the Psalter, it was sometime to be understood) signifies the Law of God, as it hath at once, respect to all the ages of the Church, from Adam, until the end of the world: and therefore comprehends the Law of Grace also; yea, all the Doctrine of God, contained in his Word. And this Law, is called the Law of the LORD; or if you will have it, according to the Original: The Law of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 
of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Hebrew Tetragrammaton, and the word jehovah.  or, IHUH (if we may express the Hebrew Tetragrammaton in our letters.)  
And these Characters, some late Interpreters read jehovah; supposing the form of that word, to imply as much as; He that is, that was, and that is to come. For, 
Reu. 11.17.  say they; le, is a sign of the time to come. jeveth; He will be. Ho, of the time present. Hoveth, he that is. Vah, of the time past. Havah, he was. Which we will not deny to be a probable, and ingenious conceit: but indeed, the word jehovah, itself; is not confessed to be so much as heard of, to be an Hebrew word, among the jews: neither doth it signify any thing in that tongue. Nor can we have one Testimony, that the Hebrew Tetragrammaton; was ever anciently so pronounced. And therefore, unless we had better authority, than probabilities, and uncertain conjectures, of new Gramarians: I see no reason, why we should venture, to put this unknown name upon God. Which if it be the right: yet, not so sufficiently warranted, to be truly revealed unto us; that we may use it, with the same confidence, wherewith we pronounce the other names of God. As you may see more at large, in the thirteenth Chapter, and third Section of my preparation to the Psalter.  
But, to teach us then, that this law; in which it is here said, the blessed man delighteth; is not the law of man, but of God; know that the unpronounceable Hebrew word here used (and instead of which, the jews spoke Adonaj, or Elohim; the Septuagint, and Apostles, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the Ancient latin expositors, Dominus; and the authorized english Translations, for the most, LORD) is an essential and uncommunicable name, of our great, eternal, and everliving God; who is most truly called, He that is, that was, and that is to come: and therefore, wheresoever you find this Tetragrammaton, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. You may be assured, that there is to be understood, either one, or all the Persons of the sacred Trinity. For, whereas the word, Adonai, and Elohim, are sometime communicated to others; that is never so. And therefore, because the word LORD, by which we (according to the Apostles) have expressed it; may be communicable to men: You shall understand; that, wheresoever in the last English translation, you find LORD, thus in Capital letters: there, is that glorious, and most essential name of God, to be understood; which never ought to be applied unto any other.  
But (which I had almost outslipt) you must note that the holy-Ghost, useth here the word Delight; to show us further: 
The meaning of the word Delight.  to show us further: that the devotions of a blessed man; are not constrained, or servile: but rather, proceeding from a true and affectionate pleasure, in the worship of God, with the study of his word. It must be unto him, as it was to David: 
Psal. 19.10.  Moore to be desired then fine Gold; and sweeter than honey, or the honeycomb. Yea, the excellence of his affection; is further, and another way manifested; in that he is said to meditate thereon, 
Day & Night, what it signifieth.  Day and Night: For, the Day and Night, in holy Scripture, hath a threefold understanding: Temporal; Moral; and Allegorical. Temporal, is the day which we enjoy by the presence of the Sun: 
Gen. 1.16.  the night thereof, is that which is made by the absence of the same. Morrally, it is taken for life and death; Prosperity and adversity, or such like: and this is also Metaphorical. Allegorically, the old Law, is called the Night; and the Gospel, termed the Day: and therefore Zacharie in his song; wherein he spoke of Christ, 
Luke 1.78.79.  and the light revealed unto Mankind in the new Testament, saith; that The dayspring from on high hath visited us; to give light to them that sit in darkness. But Saint Paul, writing unto the Romans, concerning the faith of Christ jesus; saith in plainer terms: 
Rom. 13.12.  That the Night was past, and the Day was at hand. Even thus many ways, are the Day and Night to be understood, in the book of God. But in this place; they are to be considered, according to all and every of these. The blessed man; meditateth on the Law of the LORD, day and night; that is: He pondereth all the mysteries of jesus Christ; as they were promised, figured, and prophesied of, in the old Testament (which, as the Night, shadowed them over) and then believeth and confesseth them, as they were fulfilled in the new Testament; which was the Day that made them apparent to the whole world: Yea, he is continually inclined unto the study of Piety, without intermission; Morning and Evening, at Noonday and at Midnight; both in Prosperity and Adversity; Openly and Secretly. For, many can be content, perhaps, to spare some little time in the Day, for the meditation of God's word: but there are very few, that will break a sleep; and arise at night, with David, to praise God: many can be content, whilst they gain any outward benefit, or preferment by their profession; to be hot and earnest in the study thereof: but few dare abide, the black and terrible night of persecution. Nay, a little adversity, or worldly inconvenience, cools all their zeal. Hypocrites by Day, that is; openly in the eyes of the world; will be very forward, and seem to be stout professors: but, in the Night, that is, secretly, and by themselves; where none but God is witness: they can laugh at their own dissembling; and with those people, of whom God speaks by the Prophet Malachi, they say thus: It is in vain to serve God; 
Mat. 3.14. Ob. 1.  and what Profit is it that we keep his commandments? Again, there be others, that by Night, with Nicodemus, dare, peradventure, come to God; yet by Day, are afraid (or ashamed) to be seen in a Religious man's company. But neither of these, have well understood what is meant by Meditating God's word Day and Night: nor are they yet in the way of Blessedness.  
Out of this verse; I do observe these things. First, that there is no true happiness, without the knowledge of God; and the continual meditation of his word. And that those, who are sincerely addicted to his service, and the love of his Truth, are in the right way to Blessedness; howsoever Atheists, and worldly men, think them simple fools; and their study lost labour.  
Secondly, I here note; that he cannot promise to himself, the reward of Blessedness; that frames a Religion, or way to serve God, out of his own brain; though never so strict, or seeming holy: For, it must not be the Laws, or traditions of men; that, he must meditate, but the Law of the LORD.  
Lastly, I do here learn this Method, for the right study of Divinity; and practise of Christianity. First, that there must be a love unto the heavenly word: Secondly, a progress, or going forward; in the meditation thereof: and lastly, such a constant perseverance therein, from time to time, and at all times without limitation; in so much, that there must be some part of every day and night, separated for the service of God; that we may say with David: Evening, 
Psal. 55.17.  Morning, by Day, and at Midnight, will I pray unto him.  
And, 
Verse 3.  he shall be like a Tree planted, etc. Having delivered in the two former verses, who is a Just and blessed man, both by the Negative, and Affirmative; he now confirms his former proposition: First, by a similitude, taken from a fruitful Tree, everlastingly green: Secondly, by the end, and prosperous success, of all he takes in hand. By which illustration, we may not imagine, that they are compared with any intent to be made equal (For, the blessed estate of a good man, is far beyond all earthly comparisons) But by such known things, the holy-Ghost applies his demonstrations to mean capacities. And this kind of teaching, was usual with our Saviour; as appears by his illustration of Faith, 
Mar. 4.30.  and the kingdom of Heaven, in likning it unto a grain of Mustardseed; 
Mat. 16▪ 19 Luke 13.19.  or comparing Doctrine to Leavens, and such like. Nor hath it been neglected among profane writers: For, a lively Simile, is esteemed among all the Poets (as well ancient as modern) to be one of the principal ornaments of their Poesy. The Elegancy of whose Poems, some have not been ashamed to prefer, before these unimitable Odes: whereas, 
Vide Epist. Henr. Steph. before Marlorets' commentary upon the Psalms.  were they as learned in these; as they would seem to be in the other (at least, if they could read them with the same desire and affection) they should here find; even, in the literal excellency; as many rare, and admirable expressions. Observe well this first illustration; and see in what Author you can better it.  
For, although men may, for many respects, be resembled unto Trees; by reason of some similitude in their condition (as thus: Every Tree is either for building, or fire wood; and so, all men are either prepared to build up the new jerusalem withal; or, appointed fuel for hell fire) yet; there are certain choice Trees, which do more properly serve to figure out the estate of the Blessed: as here in this Psalm, and by this comparison; you shall understand. For; hereby, 
Five things observable in this illustration of a godly man's happiness.  five things are made remarkable in the upright man's happiness. First, he is resembled unto a Tree that is planted. By which, the stability, and certainty of his estate is signified: For, as such a Tree; is, where, by the carefulness and diligence of some gardener, or husbandman; he may be manured, and preserved from the choking of Thorns, and violence of beasts; 
He is Planted.  whilst the wild Trees of the Forest, are ever in danger of some ruin: So, the just man, who in the Scripture is resembled unto a Palm tree; 
Psal. 92.  hath this sure and blessed hope for his comfort: That God, who first planted him; will also protect him from being spoilt of his leaves by the storms of adversity; or overturned by the malice of the adversary. When it shall come to pass, that (as Christ said) Those plants which his heavenly Father hath not planted, 
Math. 15.13.  should be rooted up.  
Moreover, a Tree planted; instead of that wild nature which formerly it retained; is bettered, and made more fruitful by a new plantation: and in like manner; that man, who had else been naturally apt to bring forth nothing, but the sour fruits of the flesh; being planted in the vineyard of God's Church, by the hand of Grace: regenerates, and yields forth plentifully, the sweet fruits of the spirit.  
Secondly, 
Secondly, he is placed by the Rivers of water.  it is planted by the Springs, or Rivers of water; by which, the blessedness of the Just man, is further illustrated: For, as that tree, can neither be barren through the sterrile drought of the soil; nor endangered by the scorching heat of Summer: whose root is ever moistened, with the nourishing waters of a pleasant stream; So, the regenerate man, having his root in Christ (where the ever springing fountains of his Grace; with sweet dews of mercy, continually cherish it) even he, shall always flourish. For, neither can he be consumed as the wicked are, by the burning fire of God's indignation; nor made unprofitable for want of nourishment. To the same effect speaks the Prophet jeremy, 
jerem. 17.18.  in his illustration of such a man's happiness; by a similitude taken from the like Tree. He shall be (saith he) as a Tree that is planted by the waters; and that spreadeth forth her roots by the River, and shall not see when heat cometh: but her leaf shall be green, and shall not be careful in the year of drought, neither shall cease from yielding fruit. By the Rivers of water, 
The Rivers of waters, what they mean.  in this Psalm, is Allegorically meant; the word of God, and his Sacraments: which, are the means whereby he infuseth into us, the graces of his Spirit; keeps us growing in Faith; and nourisheth fruits, to eternal life.  
Thirdly, it giveth fruit in due season: Whereby is manifested another property of the blessed justman: 
Thirdly, he is fruitful, and that in season.  By the fruit (saith our Saviour) the Tree is known; and so is the just man by his works: Who, in bringing forth his spiritual fruits, may (not unfitly) be resembled to a Tree. For, as the Tree brings forth fruits for others, rather then for itself: So, the upright man fructifies, and sends forth good works, and deeds of Charity; not, thereby to merit aught for himself; but to glorify God, and to benefit others. Which is a noble Blessedness. For, as the Apostle saith; it is a more blessed thing to give, then to receive. 
Acts. 10.  Further; we have the pronoun His: 
The pronoun His.  to show us, that as the Tree giveth forth no fruit but his own, and according to his kind: So, the righteous, doth the works proper to a regenerate man; all the good deeds which he performeth, are done with that which is his own: and so cheerfully; that they may be called His. Yea, he yieldeth forth good fruits, according to the measure, and quality of those gifts which he hath received. Lastly, the Tree giveth forth her fruit in season, 
When, fruit is given in season, or in time  or in time: that is; in her time of fruitfulness; and so; the upright man, doth good in due time; even upon the first occasion offered. He is never barren, when necessity requires fruit. If in one day, a thousand men need his comforting hand; he is ever willing, according to his ability, to give redress unto them all. Neither too soone, nor too late comes his charity: but, like sweet and well ripened fruit, is ever, then ready to be received; when it may be most acceptable to God, timely, in respect of himself; and very profitable to others. But indeed, by the fruit here is principally meant Faith, 
Fruit, what it signifieth.  and the confession of salvation by Christ: which can never be, without works. And that is it, which our Saviour meant, when he, 
job 15.8.  said: Herein is my Father glorified, that you bear much fruit.  
Fourthly, His leaf shall not fade: Yet; 
Fourthly He is ever flourishing.  the similitude holds very properly, in that the blessed man is resembled unto a tree, not only fruitful, but flourishing also; and ever adorned with the comely ornament of green leaves. For, as the Palmtree, whereto the Just man is likened, in the 92 Psalm (and from which tree, it is very likely, this similitude was taken) is never, 
Plin. lib. 16. cap. 20.  as Pliny saith, without fruit; and therefore must, consequently, be always green: so, the Just man is continually beautified, with all the accomplishments of a Christian; full of holy thoughts, plentiful in profitable words, and seriously exercised in good actions, without weariness in well-doing: and to accompany that fruitfulness, enjoyeth such a perpetual happiness, as grows at no time subject to any momentary change. What storm soever happens, he is still in a flourishing and prosperous estate: yea, when the ungodly (like those trees which are altered, according to the disposition of every season) must lose, in the winter of their trial, all that uncertain glory, gotten in the spring-time of their prosperity: even then; the happiness of the righteous is so permanent, as the coldest frost of adversity, can never strip him of his fair leaves: that is: no persecution shall be able to take from him, the fair livery of his profession, nor put him, beside the Crown of an immortal glory.  

5. Whatever he doth, prospers.  Fiftly, whatsoever he doth, shall prosper: In these words, he doth (as it were) sum up, and make perfect his expression of happiness. And the Prophet doth it without the Metaphor; for, I have observed, that to express one and the samesentence; partly by the figure, and partly without: is ordinary in the Psalms. Yet, the great Scholar, and Cardinal, Bellarmine; in his Comment upon this Psalm, would have these words (whatsoever he doth, shall prosper) to be referred unto the Tree. Then, having interpreted the Hebrew Verb, jasliach; prosperare faciet, will make to prosper: he gathers from thence, an active virtue to be in the tree; helping on the ripening of his own fruits. And, by the application of the similitude, would also note unto us; that, there were an active virtue of free will in man, concurring with the Divine grace, to meritorious works. But, by his leave, it seems to me, not so to be understood; for, that interpretation, is both harsh in the sense, and contradictory to the opinion of most Expositors. Yea, one of his own faction, Lorinus, a learned jesuit, writing on this Psalm, saith; that it ought rather to be understood of the Just man, then of the Tree. Lyra, a very ancient Expositor, hath so taken it also: and so have the greatest number of most authentical Writers. For which cause; I rather allow it: but especially, by reason I believe it, to be indeed the best, and natural sense of this Text; agreeable to the happy estate of a good man; and the same blessing, which the Scriptures testify, to have been vouchsafed to such as fear God. For, 
Cenes. 39  it is said of joseph: The LORD made all that he did, to prosper in his hands.  

A Caveat.  But from hence, we must neither gather, that all those are good men, who prosper, and thrive, in the things of this life; neither imagine, it is here promised, that the Righteous shall be without troubles, or hindrances, in their temporal affairs. The meaning rather is: that all things, (even those) wherein they seem to the world most miserable, should redound to their comfort; and prosper them in the way to eternal life. According to the saying of S. Paul; 
Rom. 8.28.  All things work together for good, to them that love God. David also confirmeth the same, out of his own experience: for, saith he; It was good for me, that I was in trouble. And indeed, it is the end which crownes all, and that which makes the undertaking prosperous, or unfortunate: not the occurrences, that happen well, or ill, in the proceeding. For, though a Commander in the wars find, that all his determinations proceeded ill, in the ordering of his Battles; and that all his Stratagems, turned a while, to his hindrance: yea, though with the loss, of many thousands of his men, and the effusion of much of his own blood, he hath endured a terrible, and sharp encounter. Yet, if at last, the victory be on his side, he hath his aim; and thinks, that his undertaking prospered in his hands. So, though a Christian man hath, in this life, suffered innumerable miseries; though matters have succeeded so ill with him, that sorrow upon sorrow, and mischief upon mischief, overwhelmed him, and every thing that he endeavoured, tell out contrary to his expectation; yet, if at last (as questionless he shall) he reap the Crown of immortal glory: we may very well say, that whatsoever he did, hath prospered. Yea, his miseries and infirmities, were for his good, suffered to come upon him; even they also, prospered in his hands; and were the means to make him, a right blessed man.  

blesseddness, twofold. Luke 14.15.  For, you must understand, that there is a twofold Blessedness; Beatitudo in via, & in Regno; A blessedness in the way, and in the Kingdom. That in the way, is also twofold; one, on the right hand; and the other, on the left: The lefthand happiness; is the abundance of temporal prosperities. For, the Psalmist having reckoned up many temporal benefits; concludeth with these words. Blessed are the people, 
Psal. 144.15.  that be so. Happiness on the right hand, is the gift of spiritual graces, bestowed in this life. For, saith our Saviour, Blessed are the poor in spirit, 
Matth. 5.  the humble; those that hunger and thirst after righteousness, etc. But the last of these blessings; appertains only to the children of God: the other, are indifferently bestowed, both on good and bad.  
The Blessedness in the Kingdom; is that, which is principally meant in this Psalm: and indeed, the most perfect complete happiness. The possession of that, we have now in hope only. None, but the sons of God, can enjoy it, in the other world (as is aforesaid) nor, can any man, but those that have their hearts enlarged, by the Holy Ghost; enter into a worthy thought thereof, 
1 Cor. 2.9.  here. For, as S. Paul saith; It is that, which eye hath not seen, nor ear heard, neither comes it into the heart of man, to conceive what God hath prepared for them, that love him. It is so many degrees, beyond the felicity of this life, that the most blessed man is miserable here, in comparison of the happiness, which he shall be crowned with all, after his death. And therefore, if you have respect to that, which may most properly be called Blessedness, it must be looked for in another world; for, as the Poet saith: 

— Dicique beatus  
Ante obitum nemo, supremaque funera debet.   

We none may blessed call,  
Before their funeral.    

What makes perfect Blessedness.  But, because carnal men, are too too much persuaded, that true felicity may be enjoyed in this life; I would have them learn, what is required, to the making up of a perfect Blessedness. For, they must know, there are three things, which are of the essence of true felicity. The first is, 
joh. 17.3.  the knowledge of the Chief Good; this is eternal life, to know the only true God, and him whom thou hast sent, jesus Christ, saith S. john. Secondly, there must be a fruition, and full enjoying of that Chief Good, being so known. And lastly, a perfect delight, and contentation in that which is enjoyed. Without every of which circumstances, there is no perfect happiness. For, he that enjoys, and is contented; without the full knowledge, of the certainty, and worth of that, which he enjoys: hath but a dull uncertain contentation; and is deprived of a great part of his felicity.  
In like manner, he that knows what it is to be happy, and hath it not in possession, is so far from happiness; that he is the more miserable, by the apprehension which he hath, of the great good he wanteth. But if he did know, and enjoy to; yet, if he had not the blessing of a contented mind, it were as much, as if he enjoyed nothing.  

Cap. 3.  S. Augustine hath a speech, much to this purpose, in his first Book, De Moribus Ecclesiae Catholicae: For, saith he, Beatus neque ille (quantum existimo) dici potest, qui non habet quod amat qualecunque sit; neque qui habet quod amat, si noxium sit; neque qui non amat quod habet, etiam si optimum sit. That is: Neither, as I think, can he be said, to be blessed, who enjoyeth not what he loveth, whatsoever it be; nor he, that attaineth to what he affecteth, if it be hurtful; nor he, that is not pleased with that, which he possesseth, although it be the best thing. And he giveth this reason: Name, & qui appetit quod adipisci non potest cruciatur; & qui adeptus est, quod appetendum non est, fallitur; & qui non appetit quod adipiscendum esset; aegrotat. Id est: For, he which desireth what cannot be attained, is vexed; he that hath attained unto that, which proves not worthy desiring, is deceived; and he which affecteth not, what is indeed worthy the enjoying, is sick; or faulty in himself. And so, not one of these, can be blessed: because, neither of their souls is without vexation and misery. For, if it might be so; these two contraries, Blessedness, and Unhappiness; should dwell together at the same time, in one man: which were impossible.  
This Blessedness, 
True blessedness consisteth not in temporal things.  cannot then, consist in temporal & transitory things. For, though we may have the knowledge of their utmost good, & get also the possession of them; yet, it is impossible, they should give us a content, beyond which, nothing is to be desired. For, the soul of man, is of a spiritual nature; and of so large an apprehension, that the whole world is not able to fill it. Though you should feed the boundless desire of man, with Kingdom upon Kingdom; he would never find end of desiring, until he had the possession of the whole world, with all the creatures therein: and though he could compass that: yet, because the mortality of his body, would ever put him in fear, to be deprived thereof; he would nevertheless be full of disquiet. Nay, were it possible, that fear, might be taken away also: it would then discontent him, that there were not more worlds, & new things, to covet and possess. And so, he would be unhappy, in the midst of all that happiness.  

Eccles. 1.17.  This, made Solomon say (when he had searched into the nature of all creatures, and sought to please his soul, in whatsoever it longed for) that all things under the Sun (even knowledge, and those which are accounted the best) were vanity, and vexation of spirit. And this▪ if worldly men did better consider, doubtless, they would not so much addict themselves to the things of this life: but seek to have their souls, rather filled with the knowledge of God; who is only able to satisfy them, & without whom, they are ever empty, and seeking up and down for that, which should fill them. For, the end to which God created the soul of man, was (as S. Augustine saith) That she might know him; in knowing, love him; and in loving, enjoy him: wherein consisteth perfect blessedness, never to be lost again; and that, which is principally meant in this Psalm.  
The Doctrines, that we may gather from this third verse, are these.  

Doct. 1.  First, that if the Blessed are planted, & not as naturally growing trees: then, the efficient cause of our salvation, is God. For, it is of his gracious favour, that we are planted in the Vineyard of his Church; otherwise, we had been as wild Olive-trees, growing on the barren mountains.  

Doct. 2.  Secondly, in that it is said. The Blessed is as the Tree, planted by the rivers of waters: We are taught, what the instrumental causes of our salvation are; even the Word of God, & his blessed Sacraments. 
What the Rivers of waters signify.  For, by the Springs, or Rivers of waters, are those allegorically understood (as I said before) & in that, they are said to be planted; thereby, we also gather further, that such as are out of the Church, till they be there seated, by the fountains of (life and inoculated into the mystical body of Christ) are not yet in the state of Blessedness.  
Thirdly, 
Doct. 3.  we may hereby know, whether we belong to God, or no. For, if we be trees of his Vineyard, we cannot but be sensible, of the sweet graces and operations of his Spirit: and shall not be found barren, of those spiritual fruits, which God will look for, in their due time. And be assured, that if we be unprofitable; though we carry never so many fair leaves of hypocrisy, to cover our sterility: we shall one day be stripped of them, and cast into the fire.  
Fourthly and lastly, 
Doct. 4.  we are here taught, not to judge of men, by their prosperity, or adversity; but, howsoever their outward affairs succeed, to esteem them blessed, and happy men, that love and honour God. And so, I conclude this first part of the Psalm, which doth in brief deliver thus much: That he, which would be a blessed man, aught to avoid all manner of sin, love God's Word: meditate it, practise it, go forward in that practice, bring forth fruits of righteousness; and continue unto the end of his life, in that course.   

The second part of the PSALM.  
4. THe ungodly are not so: but are like the Chasse, which the wind driveth away.  
5. Therefore the ungodly shall not stand in the judgement, nor sinners in the Congregation of the righteous.  
6. For, the LORD knoweth the way of the righteous: but the way of the ungodly shall perish.   

THe Prophet; or, rather the Holy-Ghost, by the mouth of the Prophet, having in the former part of this Psalm; 
Ver. 4.  in an excellent manner, set down unto us the blessed estate of a good Christian; and in diverse particulars discovered, and illustrated his matchlesfe Blessedness; that we might be thereby drawn to love and seek it. Doth now, in this other part, briefly (yet as fully) acquaint us with the miserable condition of the unbelieving sinner. even in these few words: The ungodly are not so. For, they carry in them a direct Antithesis unto the whole first part of the Psalm; and imply every whit as much, as if the Prophet had said: The wicked are such; as neither discontinue their walk, in the Counsels of the ungodly: nor shun the way of evil doers; nor avoid the seat of the scornful. And therefore, are in no possibility, to be so happy as are the righteous. And this the Septuagint, very powerfully expresseth, by doubling the Negative, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
The dissimilitude that is between the wicked, and the righteous.  the wicked are nor so, nor so. To wit: nor so holy in their life; nor so blessed in their end. They are not so studious of God's word, as the righteous; and therefore he taketh no such knowledge of their ways: they do not so affect the way of his service; & therefore he suffers their way to perish: they are not so planted; and therefore not so safe, but in danger to be rooted up, by the judgements of God: they are not so situated, where they may be nourished, by the moisture of the Rivers of God's grace, conveyed by his word and Sacraments, into their hearts; and therefore, not so flourishing; but in danger to be withered by the burning heat of his Indignation: they are not so fruitful; and therefore, likely to undergo a curse, with the barren figtree. They are in nothing answerable to the condition of the well planted Tree, here spoken of: but ungodly men, and Hypocrites, for the most part, yield no fruit at all. If they bring forth any; it is not good. And then it is no better than if they were unfruitful: For every Tree that bringeth not forth good fruit, 
Math. 3.10.  shall be hewn down, and cast into the fire. Or though it might, perhaps, for some respects, be called good fruit, which they give; than it is none of their own: For, they do, like most of the great rich men in these days; who, other while indeed, relieve a few poor souls. But it is with the fruit of other men's labours. Yea, they leave many goodly shows of Charity behind them; with that which had been, with extreme covetousness and oppression, torn, as it were, out of the throats of their poor Neighbours. Or if we should grant that it was their own fruit they gave; yet, it would be found to come out of season, and when there is no great need of it: whereas a cup of cold water; given unto a poor man in extremity: comes in better season, than a great deal of vain liberality at other times. But, if we should yield them this; that their fruit came in season; 
The Worldlings season in which he brings fruit.  it is in their own season then: And when is that? Forsooth, now and then; perhaps at such times, when as the customs of their Country require public hospitality. And then; it is but forced, sour, and unsavoury fruit. For, most commonly, for one honest man that shall satisfy his necessity among them; two Russians shall be made drunk. Or else their season is, when they may take occasion to make most show to the world, of the seeming good they do: like the pharisees, that blew Trumpets, when they gave alms. But indeed, the principal time and season of their vintage is; 
Math. 6.2.  when the Axe is set unto the root of the Tree. Then; when the leaves of their youth, and prosperity are fallen off; the branches quite withered; the body rotten, ready to stink with putrefaction; and they in case no more to hoard up, or keep it unto themselves; then (if the Devil do not come before they be aware, and carry them away by the Roots; as sometime he serveth old Trees in the Forest) it may so fall out, that they leave a few unseasonable fruits behind them: which often, in fine painted Almshouses; make show of more relief, then is half performed.  
Nor are the ungodly, in respect of their unfruitfulness, or untimelinesse in bearing fruit (only) so contrary to the righteous: but even their leaves, those their fair leaves; that make them seem so flourishing, are but the Summer ornaments of prosperity; and must wither and fall off, in the winter of their trial. Yea, nothing they take in hand shall prosper them in the way to true happiness; therefore all their undertake are in vain. And as the holy-Ghost here saith: It is nothing so with them, as with the Godly.  
Thus; exceeding elegantly, hath the Prophet described the misery of the wicked, by opposing it unto the felicity of the Iust. Which he yet maketh more apparent: and, howsoever the world esteems her own as fortunate men; he shows the contrary. Seeming also, not contented to set it forth by a similitude, directly contrary to the former; he leaveth the first Metaphor, and resembles them, to the vilest and lightest Chaff: as if else, he should not have made them contemptible enough, in his expression.  

Why the wicked are resembled to Chaff.  And here I could show, how properly the wicked may, for divers reasons, be likened unto Chaff. As in regard of that lightness, which makes them inconstantly carried away, with every vanity: or in respect of their sterility, with such like. Which (because every reasonable capacity can apprehend them) I will omit: & only desire you to take from hence this observation. To wit, that the enemies, and oppressors of God's Children; with all other ungodly men (though they be admired of the world, and seem mighty and unmovable in their own haughty opinions) are, (nevertheless indeed) poor base things; mere Chaff. Nay, the worst and lightest of it: even that which is scattered every way with the wind. Or worse, if worse may be: For, they are not only unsettled, and restlessly driven too and fro, in their own vain practices; or tumbled up and down by the distempered fury of their miserable affections: but their riches, honours, powers, and their very place of being (as David saith) shall decay, and be no more found. For, the terrible wind of God's wrath, shall puff all, into everlasting perdition. Yea, God's judgement will rush upon them on a sudden, and invisibly, as a wind: which shall come they know not from whence; and carry them they know not whether. Nor shall their strength, eminence, or greatness, defend them. But, as the wind makes most havoc among tall Cedars, on high Mountains: So, shall their pride and loftiness, make them more subject to the tempest of God's indignation. As appeared in Pharaoh, Nebuchadonezor, Herod; and such other. But some may say; many ungodly men live free from all those miseries and crosses here spoken off. Truly, it seems so for a time; but the greater will be their sorrow at the last. Nay, I am persuaded, that even in this life, and at the best; they have so much bitterness, to make unsavoury all their delights: 
The unhappiness of worldly men in this life.  as, if we could look into the hearts and consciences, of those that seem happiest men to the worldward. I believe we should discover so much horror, and disquietness; as would make us set light by our discontentments. For, many of them, amid their abundance of wealth and honours; are more distempered with toys; then a constant Christian is, with his greatest afflictions. And if trifles will not move them; they have matters of greater consequence to disturb their rest. One grieves, to see the family, which he thought to make honourable, by his own policy; quite rooted out by the improvidence of his Children: Yea, the miserable Caitiff, lives to behold his son's prodigality, consume his usury; and yet hath not the power to afford himself the benefit of his own labours, neither to do one good deed, that may purchase a prayer for him; until it is too late. Another, hath laboured for the applause of the people; and with vexation of spirit, comes to hear his name made the just subject of Libels; and himself reputed odious in the commonwealth. One, is sick, for some disgrace received from his Prince. A second, grieved with the unkindness of those whom he thought his best friends. A third, mad at the pride of his equal. A fourth, ready to hang himself for the insolence of his inferior. A fifth, pines with envying at his superior. A sixth, sleeps not for desire of preferment. A seaventh, trembles through fear of losing his office. The eighth, hath a wife that is more shame, and discontent unto him, than all these. And, which is worse than that too; he knows not what shall become of him at last. For, sometime he thinks that men die like beasts, without hope of another life. And then, it grieves him, that he must for ever, leave the world, which he so much loved. Another while, he remembers he hath heard of a God; and a Day of judgement. Which, putteth him into such a desperate fear; that he is never alone, but his heart quakes; and his guilty Conscience so stings & threatens him, with hell and damnation; that he sometime wisheth he were indeed, realy dust, or Chaff; and that, the wind might scatter him into nothing.  
Oh God that I were able so to screw this, into the hearts of worldlings; as to make their muddy apprehensions, more sensible of their unhappiness: and allure them, to seek for that true and perfect felicity, which is here promised. But alas! it is beyond my power. For the whole world (almost) hath run through all the degrees of wickedness; and the greatest part, are become Benchers, in that damnable society of Scorners : with whom, it is impossible to prevail. Nay, my God; would thou mightst be pleased (though it were but so far, to enable me with thy spirit) that the apprehension of these things, might ever continue in myself, so fervent, as at sometimes they be. For, by that means, I should not only; never more again, be carried away by those vanities and infirmities, whereunto youth and the frailty of my condition is prone; but become also, so highly delighted with the contemplation, and hope of that incomparable blessedness which is prepared for the lovers of thy Law: that the world's minions should see, I did not merely in word; but truly in deed; neglect, and despise all those things, which they account either felicities, or disasters in this life. Yea, they should perceive me, so far from thinking myself a miserable man; For being in poverty, slandered, neglected, contemned, tortured, with such like: or, from imagining myself a happy man, in the fruition of that vain favour, honour, wealth, ease, fame, and respect, which they glory in▪ as, they should with envy be forced to confess within themselves; that, by a means which the world knew not, I had arrived at such felicity; as in respect thereof, their happiness, was but as dirt, and dung to Gold and Silver. And perhaps also when they were in their greatest earthly pomp: It should more vex them, to behold me (whom they account miserable) disdaining those things as trivial, wherein they place their highest blessedness; than it can delight, or content them, to possess those pleasures or preferments which they enjoy. This, oh Lord were possible; if thou wouldst always preserve in thy servant, the consideration, which at sometime thou vouch safest to bestow upon me. But I am the meanest of thy children; and I confess that these good affections, and apprehensions, which I sometime have of the blessedness here promised: do often; yea, too often fail in me. And then, I do not only shrink as much as any other, under the burden of temporal afflictions: but my heart is also entangled, with those desires, and preposterous contentments, that vainest worldlings seek after. Which weakness; I both heartily pray thee (Oh God) to heal in me; and surely believe also, that thou wilt do it, when it shall be most for thy glory, and my furtherance, in the way of truest Blessedness. The thought whereof; hath now so highly transported me; that, I had almost forgotten what I had more to say, touching the infelicity of the wicked. But now I descend again, to speak of them.  
Therefore the ungodly shall not stand in the judgement, 
Verse 5.  etc. You have formerly been given to understand, of the great difference, that is between the Righteous and the ungodly; both in their condition, and their reward. Now, he shows that a difference will be betwixt them; not in this life only: but also in the last day. For, that is the principal judgement here meant: and spoken of, per Antonomasiam, as the Arabic Interpreter, by these words, in sine, doth plainly denote.  
They shall not be able to stand in the judgement, 
To stand, what it signifies.  nor in the congregation of the righteous.  
That is; they shall not be approved but have judgement pronounced against them, to their overthrow, at the general Doom. For, so are these words, shall not stand, to be understood. And the phrase is not only proper to the Hebrews; but usual among the Latins, and us also. Cicero hath, Causa cadere; which, is after the same manner of speaking: And Terence, where he saith, See, vix stetisse; means, that some of his Fables were scarce approved of, by the common people. And when, with us, a man comes to his trial, before a judge: we often say, He cannot stand out. Or, that, He will have a fall; when we mean, his cause shall not receive approbation.  
Now, the reason, why the ungodly shall not stand in judgement, etc. is partly showed in the former verse. And that is, because they are but as the Chaff; even the refuse of mankind, vain, light, unnecessary persons, without fruit, wholly void of that worth and weight, which should make them of esteem in the sight of God. Yea, such as cannot be able to endure his judgements; because, they will be unto them, as the wind, scattering Chaff. Alas! who would imagine this (seeing the bravery of this world's Favourites) but that the Spirit of God hath said it? Now, they are so mighty, that they think it impossible, to be moved. They have Counsels, in which the Righteous are not to walk: Ways, wherein they must not stand: judgements, in which the innocent dare not appear: And they have Assemblies, and solemn meetings, from which they exclude all good men. But, when the judgement here spoken of, comes (for there will come such a day) the poor dispersed, and despised members of Christ, shall be gathered into one Congregation, whereinto no unclean thing shall enter. Nor, shall the ungodly mingle among them, in their Assembly; but be separated from them, and thrust unto the left hand of the judge. And although, here they may appear powerful; make great boast of their authority; and, perhaps, in our Courts of judgement on earth, be able to stand out, until they have ruined the innocent (for, in any cause, favours are to be had, among the corrupted judges of this world.) Yet, in the general Doom, when every man shall appear naked, without bribes; and before a judge, that can never be corrupted. Alas! what will those things? those vain things, profit them, wherein they now glory? Then, those noble Tyrants shall be glad, to sneak into corners, and crannies of the earth, to hide themselves from the presence of God. They shall not have power, to stand among those poor men, over whom they have heretofore tyrannised; nor be able to abide the least trial of God's justice: but, affrighted with the terrible aspect of their angry judge, and tortured with the horrors of an accusing conscience; shall be utterly amazed, dejected, confounded, and with a distracted fear, be glad (& in vain be glad) to entreat the hills, that they would fall down, and cover them. That you may be confident, of the terror of this judgement; & that, there will be a separation of the wicked, from the Congregation of the righteous (as it is here said) See, what our Saviour speaketh, 
Matth. 25.  in the 25 chapter of Saint Matthewes Gospel, to this purpose.  

What judgement the Holy Ghost meaneth in this Psalm.  But, this place may have respect to other judgements. For, beside that great and general Doom; there is a twofold judgement, in this life; wherein the wicked shall not be able to stand. One is, the judgement of themselves; when their own conscience shall accuse: and condemning them as guilty, cast them down headlong into despair. The other is, when the plagues and judgements of God are suffered, to lay hold of them in this world, for the example of others. Now, in neither of these; shall they be able to stand out before God.  
Note here, that those Hebrew words, which are interpreted in our Translation, They shalt not stand, are in the Septuagint, and vulgar Latin Translations, turned thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Non resurgunt, that is, They rise not again. And thence, some have weakly and ignorantly gathered, that the wicked shall not rise in the flesh, to come and receive judgement in the last Day. Yea, with this opinion, was that learned Father, Origen, a while deluded. But, it is a great heresy: for, they shall surely be raised, and summoned to that Doom (as appeareth in many places of holy Scripture) but there indeed, they shall not be able to stand out in their own justification, as belonging to the Assembly of the righteous. Because, when they shall think, to excuse themselves; the King shall turn them forth, with this terrible sentence. Go, ye cursed, into everlasting fire, 
Matth. 25.41.  which is prepared for the Devil and his Angels.  

Obser.  Hence than I observe; that there shall be a general Doom, wherein both good and bad shall be summoned, before the Tribunal Seat of God. And that, although Hypocrites, like tares amongst wheat (or rather, like good wheat) may be suffered, in this life, to shroud themselves in the Church of God, and come into the Congregation of the Righteous, under the name of Christians: yet, in the harvest (that is) in this judgement; he will separate them. And the ungodly shall not be able to stand, in that Assembly of the Just; 
Matth. 13.14.  but, The Lord will gather the Righteous, which are the wheat; into his Granard: & cast the sinners, which are the chaff; into unquenchable fire.  
But, 
A Caucat.  that no weak conscience may be driven into despair. I desire the Reader, not to imagine, that every man, who hath the pollutions of sin, is in danger of this separation; for, every man is so guilty of sin, that if God should mark all that were amiss, and enter into judgements with his servants: None were able to stand in the judgement. No, not the most Righteous; neither should any flesh be saved in his sight. 
Two sorts of sins.  We must then consider, that there be two sorts of Sinners. The one regenerate, who offends unwillingly; and falling into transgressions, through infirmity, by repentance, true contrition, and amendment of life, riseth again; and seeks forgiveness, in his Redeemer, jesus Christ. The other, unregenerate; who, out of wicked impiety, and malicious wilfulness, follows without repentance, the study and practice of sin; obstinately refusing, or neglecting the grace of Christ. And they are such, whose estate is so miserable, to be excluded, from the Assembly of the Righteous. The other, laying hold on Christ, are by faith made righteous in him, and shall be reckoned among the faithful and happy Congregation.  

Ver. 6.  For, the LORD knoweth the way of the righteous, etc. The reason is here given, why the Just man is so much more happy, than the Sinner; and how it comes to pass, that, he walketh not in the Counsels of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful. And why, in the last judgement, there shall be a separation made, and a difference put between the good and the bad. And it is this, God knoweth the way of the righteous, and the way of the ungodly shall perish. Which implies, that there is a contrariety in their way▪ and that therefore, they cannot meet in one Congregation.  
But why is it said, God knows the way of the Righteous? Doth he not also know the way of the wicked, you will say? I answer, yes. For, God's divine knowledge extends itself to all. Yet, in this place, the word, knoweth, includes, especially, a regard, or approbation; and is, as if he should have said, God acknowledgeth, takes care for, regards, or alloweth the way of the Righteous: and, because their endeavours and aims are, to shun the Counsels of the ungodly, and by obedient directing themselves, after the rule of the Sacred Word, to seek his glory, with those ways, that perish not. Therefore, this God, of his free grace, keepeth them in the right path; and by that direct course, conducteth them to the same blessedness, whereunto he foreknew it would lead them. And, that this word, knoweth, may be understood, as is aforesaid, to imply a regard, 
job 9.21 Prou. 12.10.  or approbation, appeareth in these ensuing places. Psal. 101.4. Rom. 7.15. 1 john 3.2. And so much may be also proved by that place of Matthew, where Christ useth the contrary speech, to show the disrespect that he would have to the wicked. 
Matth. 7.23.  I never knew you (will he say) depart from me, ye workers of iniquity. This word, knoweth, may have respect also to the foreknowledge of their election. For (as some understand it) to that purpose, S. Paul useth it in his second Epistle to Timothy, 
2 Tim. 2.19.  chap. 2. and the 19 verse. And writing to the Romans, he saith. Those, 
Rom. 8.29.  whom he did foreknow, he did also predestinate, to be conformed to the Image of his Son.  
But the way of the ungodly shall perish. And that is; because, God regardeth not, neither is delighted with their courses. They propose unto themselves a happiness; but come short of it: because, their counsels, endeavours, and all; are overthrown, before they can attain to the possession thereof. And needs must it be so. Seeing it is, neither the right means, which they use; nor, a true happiness, which they seek. For, where to tends their aim? Sure, not to God's glory; nor, to seek their spiritual well fare; nor any greater blessedness, than the compass, or enjoying of some brutish, or transitory pleasures. Which, before it be long, either altogether fail them; or, instead of a desired happiness, are a means to bring upon them the curse of some unexpected misery, which is ever the period of such paths. So, they at length, perceive with much discomfort, that their labours are lost, their time misspent, & that (as the Prophet here saith) Their way must perish, and come to nought. In brief then, I understand these words, The way of the ungodly shall perish: As if the Prophet had said. The ungodly come short of blessedness, and shall be excluded from the Congregation of the Just; because, the Lord is regardless of them; and so, those vain ways and courses, which they follow, shall fail to bring them thither.  

Obser. 1.  Hence then, we are taught, how to esteem the world, with all those titles, honours, and favours, wherewithal she allureth us, to settle our hearts, upon the painted and uncertain felicities of this life: and to be heedful, that they draw us not into the way of destruction. And, as the first part of the Psalm, aught to win us, in respect of the felicity, promised to the way of the Righteous: so, the ruin, that is here threatened, may terrify us from the way of sinners.  
Further, we may hence learn, 
Obser. 2.  not to be dejected, in our miseries, though we are mercilessly oppressed, by our Adversaries; nor, be discomfited: because, the world neither pities, nor takes notice, of those many slanders, and secret injuries, which we unjustly suffer. For, if God (as it is here said, he doth) knoweth, and regardeth, the way of his servants, we may be certain, that he seeth every affliction in this journey, and will not leave our oppressions unrevenged.  
We may also hence be taught; 
Obser. 2.  not to take offence at the short prosperity of the wicked; nor, to be alured with the pleasantness of their ways. For, though they be delightful to the sense, and goodly broad paths; yet they lead to destruction, and, as it is here told us, they shall perish.  
Thus, according to my ability, I have gone thorough with an Exposition upon this Psalm. Wherein, though I have followed no one; yet, I have run the ordinary way, with other Expositors. But, because I believe with S. Augusline, there is no Psalm, wherein the Author of it, had not respect to Christ. I will show you, how it may be so aptly applied unto him, as you shall easily believe; that, although it may be accommodated to all the Saints; yet, above others, the Blessed Man (as we say) per Antonomasiam, means Christ; and, that this Psalm, was principally intended of that Just One.  
For, it is a Song, or Psalm, wherein blessedness is ascribed, to that thrice godly Man, who is no way guilty of any kind of sin; whether it be of transgression, omission, or original. And who, but He only; (or those, who have received it by Him) can be honoured with such innocency; or capable of so high a dignity, as this true Blessedness: who alone, perfectly fulfilled the Law? And was obedient, even to the death? Doubtless, none. For, all that are so called, are so entitled by him And he, is that for-ever-blessed Man, whose foot never walked, in the crooked way of the ungodly; nor, stood in the slippery path of sinners.  
He it was, who in true humility, taught the simple truth; and neglecting the vain dignities of the world, never reposed himself, in the imperious seat of the Scornful, which the disdainful pharisees. He it is, whose delight is in fulfilling the Will and Law of his Father; and in the accomplishment thereof, he seriously exercised himself, both day & night. He, is that flourishing Tree, planted by the pure rivers, of water of life; clear as crystal, and proceeding from the Throne of God: even that Tree, which is planted in the midst of new jerusalem, and hath brought forth the fruit of our salvation, in due season, and in the fullness of time: according to the Scriptures.  
This is he, whose leaf shall not fall. That is; his words shall not fall to the ground, but remain ever flourishing, 
Reuel. 22.  and serve to heal the Nations; according to the Prophecy of Saint john. And doubtless, whatsoever he doth shall prosper. But the wicked are not so: that is; the jews and other wicked persecutors of Christ; with such as by Faith, put not on his righteousness; are in a quite contrary estate. Like Chaff scattered with the wind; yea, in a miserable, vain, and unsettled condition. And therefore, when this our redeemer shall enter into judgement with the world; such an Antipathy will be between him, and unrighteousness; as they shall not be able to stand before him. But, when the Children of his kingdom shall be congregated at his right hand, to partake with him in eternal bliss; as they have been partakers with him, in his graces here: then shall the wicked be shut out of their assemblies; to be cast into eternal perdition. And of this separation, the reason is; because the Righteous do follow Christ in the way of his Gospel; and walk in the Faith which he hath approved. Whilst the jews, and such as are without the Church: seeking salvation by the works of the Law, or following some such wrong, or by paths; their way fails them, and comes unto an end, when it hath brought them to the left hand of the judge. Where; they are farthest off from Blessedness.   

Meditations, upon the first PSALM; in verse.  

The Contents of these Meditations.  

The Muse, first sings the heavenly Bliss; and shows how vain the earthly is.  
The wrong way thither, with the right: are here, laid open to your sight.  
The just man's, glorious weal it shows. the sinners, matchless, endless woes.  
And good, and bad, are both expressed; that you may learn, and choose the best.  
YOu; whose ore-weary, restless souls desire;  
The prime content, to which all creatures tend;  
And to that matchless Blessedness aspire:  
Which (though most seek) most fail of in the end.  
Lo; here a heavenly Muse points out the way,  
Wherein you safe may run, and never more  
In those blinde-crooked paths of danger stray;  
Which have misled so many heretofore.  
No prize unsought, or trifling news she sings;  
But that, for which your many adventures are:  
That, which to gain; Rich, poormen slaves & Kings,  
do hourly, watch and labour, sweat and war.  
Yet most perhaps in vain; For, what they get  
By their endeavour in the Common Course  
Yields no felicities but Counterfeit:  
And often, drives them on from bad, to worse.  
Young bloods, are snared with the painted sweets  
Of lust, or beauty: and believe that there,  
Is full contentment. The rich glutton greets  
His boundless appetite, with curious fare.  
The worldling, makes inquest for happiness;  
And dreams, to find it in a trade of gain:  
He in his Avarice himself doth bless,  
And as his thirst is, such his bliss doth fain.  
The happiness of some, in rich attire,  
High Titles, or vainglorious pomp depends;  
A loving wife, another doth desire:  
Good-toward Children, or unfeigned friends.  
Kings, in their awful thrones of Sovereignty;  
And uncontrolled prerogatives delight:  
The Courtier, soothes up them in vanity;  
And thinks it heaven, to be their Favourite.  
But they are all deceived; For, all these be  
Vaine-fruitlesse aims; like grass will beauty fade,  
Lust, will to loathing turn, and then shall he  
Who there sought happiness, be hapless made.  
A hungry famine, may those Creatures waste  
Which glut crammed Epicures: or some disease,  
May take away the pleasure of the taste.  
And where is then, the happiness of these?  
Fire; water, thieves or Rust, consume the store  
Of richest men; and he, that but to day  
Had great possessions, is tomorrow poor:  
Or dies; or sees it, to his foes a pray.  
Gay clothes, to Rags we have exchanged seen.  
Fowl stinch, and worms the proudest ruined have.  
And those; that dearer than their souls have been,  
Have shared their wealth, & laughed the to their grave  
She; that hath kissed, embraced and sworn to day  
A Thousand vows of kindness in thine arm:  
When thou art cold, and in a sheet of clay;  
Shall keep another's bed and bosom warm.  
Those Princes, that have largest kingdoms got,  
Are never quiet, whilst there do remain  
Some other Emperies which they have not:  
Nay, if they might, the next, and next obtain  
Till they had all. Perhaps they would be sad  
(If not for some poor toy or Humour crossed)  
That more things were not known which might be had:  
Or lest, what they enjoyed should be lost.  
What bliss affords a Crown; when treasons, war,  
And nightly cares, disturbs the owner's rest?  
More sad amid their armed troops they are,  
Then he that walks alone with naked breast.  
Though all the means, to be secure they take  
Some horror, still appears their souls to grieve;  
And greatness, never such a guard could make,  
But sorrows would get in, and ask no leave.  
Though, they had all the pleasures of the sense,  
And ten times doubled their prerogative;  
Though Parasites applaud their Excellence,  
And yield them adoration while they live:  
Though they attained to as much, as he  
Who on the jewish Throne next David sat:  
Had so much wisdom, and could prying be  
Through every Creature, to behold their state.  
When that were done; but little hope had they  
From any thing on earth, content to gather.  
That great wise Prince, made trial; and could say:  
That, to the soul they brought vexation rather.  
And, when pale death assails; the thoughts & fear  
Which trouble poorest men: shall cease their soul.  
Their pains, shall be as sharp as Bond men's are;  
Their flesh shall stink as much; and be as foul.  
Yea, ere their breath forsake them one whole hour,  
Their greatest glory, may be turned to scorn;  
But in one Age, the Rumour of their power  
May be no more than his, that is unborn.  
And then; alas! to what poor fortunes brought  
Are those; whose bliss, on will of these, depends?  
Such; as nor do, nor speak, nor scarce think aught;  
But that, which to their Prince's humour tends?  
For these; are Honours tenants but at will;  
Which when he list, the giver may recall:  
And causeless (if he please) object some ill;  
To justify his dealing, with their fall.  
And what a miserable state were this,  
For any, to be deemed happy in?  
Poor souls awake; see; see what trust there is  
In that, wherewith you have deluded been.  
Let wantoness, seek in lust what is not there.  
Let Epicures, at Feasts for bliss inquire.  
Let Misers look on dust, till dust they are:  
And worldly men, the world's vain love desire.  
Let Kings of Earth; affect an earthly Crown.  
Let Courtiers at the Court attend their Fates.  
And whilst they catch the bubbles of renown;  
Let fools; still wonder, at their happy states.  
But you; that have the end of these, discerned,  
And surer grounds of blessedness would know:  
Come, hear what of a Prophet, I have learned:  
Who, sung this heavenly subject, long ago.  
He taught my Muse; and you, she teacheth how,  
Best beauties, best perfection to embrace.  
With Angel's food, she will replenish you;  
And make you richer, then old Adam was.  
In stead of men's false friendships, and their love  
Unperfect, and inconstant, here below:  
You, shall be dear unto the Saints above,  
And into fellowship with Angels grow.  
Where you shall love, and be beloved of all;  
Without (the least) distrust, or jealousy:  
And death, or time, or nought deprive you shall;  
But yield content (at full) eternally.  
If, with your vanities, you can dispense,  
And slight those favours, which each worldling craves;  
You shall be Favourites, to that great Prince,  
To whom, Earth's greatest Monarches are but slaves.  
Such wished honours, She shall bring you to,  
As Kings can neither give; nor take away.  
And, that you may not fear, what flesh can do,  
Shall be as free; and full as great as they.  
Yea, that true Bliss, to which all writings tend;  
And most are yet to learn: here, know you shall.  
By knowing, may enjoy it in the end;  
Enjoying, be contented there withal:  
Until your souls, enriched with that store,  
Shall never know desire, or loathing more.  
But, you must listen with attention then;  
And hitherto, your utmost power enforce:  
For, 'tis not; 'tis not (oh you sons of men)  
Obtained, by every ordinary coarse.  
The way to bliss; is neither made by strength,  
Nor humane policy. Though many a tract,  
Makes show of leading thither; yet, at length,  
It turns another way, and brings to wrack.  
The Pagans, had a thought, some God head should  
Direct them thither; and in fear they might,  
Miss that good Deity, which guide them could:  
They served too many Gods, and lost it quite.  
The old Philosophers (not knowing this;  
That Nature, by our fall, was grown corrupt)  
By Moral Virtues, only sought for bliss:  
Which did, their hoped Passage, interrupt.  
For, when they had done all, which might be  
By strict Morality, to gain their pass;  
And time, their course, unto an end had brought, wrought,  
Their aim they missed; because, Christ wanting was.  
For, though some good they did; yet, missing him,  
To sanctify their virtues, and to take  
Those faults away, which bade escaped them:  
Into this rest, no entrance could they make.  
The blinded jews, by ceremonious laws,  
And strict observing of their ancient guise,  
Have laboured for it; but, upon some cause,  
That way was long since changed, and from-ward lies  
By vain will-worship, others go. And some,  
By formal shows, of Zealous sanctity.  
By way of their own merits, many come:  
And come far short, of true felicity.  
A thousand other, crooked paths there be;  
Which seem, to be direct; yet, lead astray:  
Lest therefore, some of those, miscarry thee,  
That hast a longing, to the blessed way;  
Who happy are; lo, here it shall be shown,  
And how, thou mayst thyself, be such an one.    

VERS. 1. 
Blessed is the man, that doth not walk in the counsel of the ungodly, nor stand in the way of sinners, nor sit in the seat of the scornful.   
FIrst, get thee out of that ungodly way,  
(The way of Nature) in which, all the race  
Of Adam's Progeny; have gone astray.  
Walk out of it, into the way of Grace.  
To which, there lieth no hard passage, thence:  
For, if thou wade, but thorough Baptisms ford,  
And pass the thorny hedge, of Penitence:  
Thou strait art guided thither, by the Word.  
Yet, take thou heed, when thus thou entered art;  
Lest that corruption, which doth still remain:  
By vain affections, ill-aduise the heart,  
To walk with the ungodly, back again.  
Cast not thine eyes about, on those gay baits;  
That grow, beside the way of Blessedness:  
But, shun thou all occasion, that awayts,  
To draw thee into paths of wickedness.  
Let not the love of honour, pleasuré, ease,  
Revenge, lust, envy, pride, or avarice:  
Nor any such ill Counselors, as these;  
Thy feet, unto an evil course entice.  
Pursue not worldly things, as worldly men,  
That know not God, or true religion, do:  
But, give his Honour first respect; and then,  
With moderation, seek the creature to.  
Let no desire, without that compass stray;  
Which honesty, and piety hath set.  
For, if thy thoughts do ever break away,  
And Counsels of ungodly longings get.  
They will not leave thee; but, from lust, to lust,  
Allure thee on, in the ungodly path:  
Until, they bring thee, to some act unjust.  
And there, the sinner's way beginning hath.  
Oh! if through weakness, and attending to  
ungodly Counsels; thou shalt thither room:  
As all indeed (though all their best they do)  
Into the way, of evil doers, come.  
Yet, stand not there; continue not in sin:  
But, by repentance, soon return again:  
Lest, thou shouldst, by insisting long therein;  
Affect it, and for ever there remain.  
Use, gets a habit; and the habit got,  
The title of a Sinner, gaineth thee:  
And sin, in this gradation resteth not,  
Till to a Scorner, thy Commencement be.  
And then beware. For, if degree thou take  
So far; and be a Doctor of their Chair:  
The next progression, thou from thence canst make;  
Is either hell immediate, or despair.  
In thinking ill; we do from heaven-ward go;  
In acting it, we further run astray:  
But, if we to deride religion grow;  
There's hardly hope, that we repent us may.  
For, though God can the course of nature turn;  
Bid air descend, and earth above it rise:  
Quench heat in fire, make frozen water burn;  
And in all creatures, change the qualities.  
Yet, that he therefore will; it follows not.  
And so; although he can repentance give,  
To such, as have a wicked habit got:  
And, in despite of him, and virtue live.  
Assoon, shall I believe; that desperate Churl,  
Who, from a rough steep cliff, or high Tower wall,  
Himself a furlong from the top doth hurl;  
May raise himself, in midst of the fall:  
As that; the Sinner, who, of wilfulness,  
Hath cast himself down, from the hold of grace;  
Can leave that deep-deep gulf, of wickedness,  
And in the rock of mercy, get a place.  
It is a rare-gained favour, when God daignes  
That vicious liver grace, at his last breath:  
Who, from no sin, for love of Good, refrains;  
Nor, thinks to ask forgiveness, until death.  
But, 'tis a Miracle, if ever he  
Shall, in his life, or death, forgiveness get;  
Who knows, and scorns, the means that proffered be:  
For, never was it found exampled yet.  
Of these three steps; oh! be ye wary then;  
To sit, or stand, or walk, do you forbear:  
In seat, or way, or counsel, with those men;  
That Scorners, Sinners, or ungodly are.  
Nor, will this be enough. For, as the Swain,  
Who sitteth down, when he himself hath lost:  
Is no more like, to reach his home again;  
Then he, that quite another way doth post.  
So they, who think it is enough, to shun  
The ordinary path, that Sinners tread;  
And take no heed, what good is to be done:  
Shall never, of true happiness be sped.  
Or, like as they; who, without Stern or Card,  
Dare seek an unknown Coast, for golden ore:  
May crown their voyage, with a rich reward;  
Assoon as those, that use nor Sail, nor Oar.  
Right so; as well may such, as loosely live,  
The prize of happiness attain unto:  
As those; who hope, they shall at bliss arrive,  
Although not one foot thither-ward, they go.  
And therefore listen, my advice unto:  
That you may learn, what you have yet, to do.   

VERS. 2. 
But his delight is in the Law of the LORD, and in his Law doth he meditate, day and night.   
WHen Gods great mercy, safely brought thee hath;  
From all the counsels, ways, & seats of sin:  
Lest thou stray back again; take up the path  
That just against it lies; and walk therein.  
Keep on foreright; let nothing tarry thee:  
For, non-progression, there; regression is.  
But, if thou in continual motion be;  
(Though slow it doth appear) it brings to bliss.  
To help thee on, two sacred Scrolls there are;  
Which may direct thy Pilgrimage throughout:  
They proffered are, to every Passenger;  
And can inform them, where they stand in doubt.  
The first sure mark, that tells us we are right,  
In this blessed progress, and have quite abhorred  
The way of Sinners; is a true delight,  
Unto the Law, of our eternal LORD.  
Whilst that affection holds; there is no fear,  
Or danger of relapse. No wicked train,  
Which the ungodly roundeth in thine ear,  
Can move thee, to partake therein again.  
But, lest thy heart deceive thee (for man's heart  
Is false, and oft betrays him to his foe)  
Make trial of his truth (if wise thou art)  
And I will show thee, how thou mayst do so.  
Search, if there be no carnal vain respect,  
That draws on this delight; or, if to thee  
Those volumes, which thou seemest to affect:  
Be pleasing, as the Word of God they be.  
Try, if thy Conscience, will for witness come,  
That thou hast, with a true endeavour, sought  
To exercise his Law; abroad, at home,  
By day, by night, in deed, in word, in thought.  
For, know well this, that by the Night and Day,  
It is not only meant, in weal and woe:  
Or, that thou shouldst, from time to time assay,  
Vntired, in the way of Bliss to go.  
But, thou with knowledge, must proceed therein.  
By pondering God's Law, both in the Night,  
Of his Old Testament, which veiled it in:  
And in the New; that Day-like gave it light.  
First, thou must meditate, how man was made,  
And (being made) a Law from God received:  
How he transgressed, and fell; and falling, had  
That Law (with some new circumstance) revived.  
Thou must consider, how the same was writ,  
First, in the heart by nature; then in stone:  
And how, in Essence, never altering it.  
Of Accidents, God added many a one.  
Thou must conceive; the prime Essential part  
Of this great Law, was Christ: and Christ, the End  
Of all those things, which thou informed of art;  
Throughout the book, before his coming penned.  
Thou must observe, how every passage there,  
Doth shadow out that substance; and foretell,  
In holy riddles, what did plain appear;  
When his, so long-expected Day befell.  
Then, having passed o'er the cloudy Night,  
Of Types, dark Figures, hidden Prophecies,  
And deep Aenigmas; thou must seek the light,  
To be instructed in these Mysteries.  
Thou, in the Day, God's Law must meditate.  
The Day of his New Testament; wherein,  
The Morningstar appeared: and set a date,  
To that thick darkness, which so long had been.  
And, when thou seest how all the visions, dreams,  
And Prophecies obscure, discovered are;  
By those bright-shining, and thrice-glorious beams,  
Which, at thy Saviour's coming did appear.  
Thou must (in that fair sunshine of his grace)  
Consider, with what infinite respect,  
God deigned to pity, thy distressed case:  
And how much, He, thy well fare did affect.  
From point, to point, thou well consider must;  
The Law in his New Testament declared,  
The Law of Faith, which makes the sinner just:  
And opes the gate, which Adam's crime had barred.  
Theron affix thy heart; and learn to know,  
How God, from age to age, this Law derived.  
How, that of Moses, did abolished grow:  
With, what must be performed; and what believed.  
For, those who thus much learn; & teach, & then  
Continue practise, in a course upright:  
May best enstiled be, those happy men;  
That meditate God's Law, both Day and Night.  
If this thou reach; or, but endeavour well,  
To that degree of Grace, which God shall deign:  
The Worthies of the world, thou shalt excel;  
And win the prize, for which they seek in vain.  
Yea; cheer thy soul; and let nor pain, nor care,  
Nor loss, nor height, nor depth, nor ought at all,  
The world can tell thee; make thy soul to fear;  
For this; to Blessedness, conduct thee shall.  
Nay, thou already, therein; blessed art.  
And even, those storms of troubles, that oppress,  
and hem thee round about, on every part;  
Shall make more perfect, thy true happiness.  
Which will be such; as tongue-tied eloquence,  
Shall be unable to report thy bliss:  
Yea, so vnthought of, is that excellence,  
No heart, e'er half imagined, what it is.  
And, ah! what pleasures can be more excelling;  
Then those, that are beyond both thought, & telling?   

VERS. 3. 
And he, shall be like a Tree planted by the rivers of waters, that will bring forth his fruit in season, his leaf shall not fade, and whatsoever he doth, shall prosper.   
But, sensual men, must have a sensual touch,  
Of what we tell them; and some objects view:  
By which, their reason, may perceive as much,  
As, either words, or signs, have power to show.  
For else, although the portion be but small,  
Which they (at best) of these things can conceive;  
That little portion will be nought at all.  
And (as in vain) our labour we may leave.  
That (therefore) you, some little glimpse may see.  
Of that abundance of contentment; which  
Must wait on those, that this way happy be:  
And make them, without want, or loathing, rich.  
Mark well, those ever-green-leafe-bearing Trees;  
Which, in some fruitful valley, planted are:  
Where; with their nature, soil, and clime agrees;  
And rivers flow, to moist them, all the year.  
Where, neither Summer's heat, nor Winter's cold,  
Nor sterrile drought, nor rotting wet, offends.  
But where, the air doth such good temper hold,  
That flowers do leaves, and fruits still flowers attend.  
For, as those trees, may so much moisture take,  
As they shall either need, or can contain;  
And nothing miss of, which complete may make,  
What to a trees well-being, doth pertain.  
So, by the love of God's eternal law;  
men's souls, are set anew. in Paradise.  
Where; from the Rivers of God's grace, they draw  
The nourishments, of true felicities.  
Their state is constant, lasting evermore.  
And not one true contentment, can be found,  
In Earth, or heavens immeasurable store;  
But, with that wished perfection they are Crowned.  
Their souls have all that full of happiness,  
Which can in any soul, contained be:  
As trees, best planted; have that fruitfulness,  
Which most becomes the nature of a Tree.  
They in the Church, God's Garden planted are;  
Where Christ, that living rock, remaineth still.  
And, from his side (the crimson Fountain there)  
Lives precious liquors, plenteously distil.  
His blessed Sacraments and faithful Word,  
Preserves their growth, and makes them fructify;  
Till they, do fruit for every Month afford,  
And bear the leaves, of blessed eternity.  
Never; no never, can their beauty fall  
from ripe perfection; but, as you have seen  
A goodly bay-tree flourish: So, they shall  
Be, winter, summer, spring and Autumn green.  
And then; in all things, they shall prosper too;  
What ere betide them; or what ere they do.   

VERS. 4. 
The ungodly are not so: but are like the chaff which the wind driveth away.   
But, lest that all which hath been said, should fail  
To make you well conceive, how much it may  
Redound to every several man's avail;  
To grow approved, in this blessed way.  
And since, the natures of most men, are such;  
As that, the promises of best contents,  
Do seldom half prevail with them so much,  
As slavish fear, of threatened punishments.  
Know this; that whatsoever mortal wight,  
The way of life, here taught him, doth refuse:  
He shall not only, be deprived quite,  
Of these; and all those hopes, that he pursues.  
But, his condition, from the blessed, shall  
So far be differing; that, no strife, unrest,  
Shame, horror, or misfortune, can befall:  
But, his despairing soul, it shall arrest.  
If you e'er noted have, how far we prise  
The lightest chaff, beneath the weighty grain;  
How safe the one is kept, how firm it lies;  
How vile we count the other, and how vain.  
Betwixt the worldling, and right blessed man;  
Such difference is there. For, as every wind,  
The slighted chaff, doth this, and that way fan;  
And no abiding place, will let it find.  
So, that ungodly, irreligious crew,  
Who make their heaven on earth; and scorning these  
True paths of blessedness, those toys pursue,  
Which may their own proud eye, or belly please:  
e'en those; by puffs of windy vanity,  
Strong-raging passion, and untamed lust:  
Are hurried, with such strange incertainty,  
To this, and that, every act unjust.  
As, whatsoever rest they seem to take,  
Their life is wholly restless; and no day,  
No hour, no minute, sleeping, or awake:  
In any settled peace, continue they.  
The Glutton would be rich; but is perplexed,  
To think, that he must then abate his fare.  
The Miser, would have honour; and is vexed,  
To see how costly, courts and greatness are.  
Th' Ambitious, covets ease; but finds it mars  
His high designs: and may his hopes deface.  
The Coward, would have fame; but fears the wars:  
And Lechers, doubt diseases, or disgrace.  
Yea, in their hearts, so many strange desires,  
Are often lodged, and those so opposite:  
That, by enjoying what one lust requires,  
They bar themselves, some other wished delight.  
But grant, their outward state were settled more,  
More thriving, and in loss, and changes less:  
That they have ease, and honour, with their store;  
And to the world-ward, settled happiness.  
Yet, neither can they wake, nor sleep in peace.  
Their conscience, like a flaming-fire within;  
Will sear, and scorch, and burn: and never cease  
Until despair, to nestle there begin.  
Or say they scape this to. And whilst they live,  
So stupid grow, that in security,  
They senseless lie; until their souls, it drive  
Into a helpless, hellish lethargy.  
Yet, which is worse; far worse, than what is past:  
(And makes me tremble, when I call to mind  
Their fearful cause) there is a Day at last;  
In which they pay for all, that is behind.  
But, those sad terrors will my Muse rehearse,  
In what she singeth, on the following Verse.   

VERS. 5. 
Therefore the ungodly shall not stand in the judgement, nor Sinners in the Congregation of the Righteous.   
OH you! whom neither Gods eternal love,  
Nor virtues beauty, nor his sacred Law;  
Nor promises of matchless Bliss, can move:  
Nor threatened loss thereof, preserve in awe.  
You; that are neither wooed to repent,  
Your follies, for this life's uncertainties:  
Nor won, to seek the way of true content;  
By inward fears, nor outward miseries.  
Though none of these, can gain you to assay,  
For that high Blessedness, which crownes the good;  
Nor force you, to forgo that damned way,  
Which seemeth pleasing, unto flesh and blood.  
Oh yet! for that rare privilege, which those,  
Who love God's Law, shall have; when flaming fire,  
Doth all this massy Globe of earth enclose:  
To rectify your course, I you require.  
For know; there are not only, in this world,  
A thousand mischiefs, plagues, heart-stinging cares,  
And dreadful judgements; ready to be hurled,  
From Heaven's high Battlements, about your ears:  
But, after death, there is a time will come,  
To hasten all, which is delayed here.  
A Day of vengeance, and a Day of Doom:  
In which; all Adam's Offspring, shall appear.  
The dreadful judge, in glory will descend;  
With his great Host of Heaven, compassed round.  
Seas, Earth, and Hell, shall at his Bar attend,  
With all their prisoners, when the Trump doth sound.  
A hideous Bonfire, through the world shall blaze.  
The Roof of Heaven, shall like a parchment scroll,  
At his appearing, shrink; and with amaze,  
The dead shall rise; the living, frighted howl.  
And, neither sex, condition, nor degree;  
Shall have respect, or place: but every one,  
Without distinction, shall in person be;  
Before the great Almighty's judgement Throne.  
Your purest beauties, shall attract no more,  
That judge's eye; than foulest ulcers can.  
He, shall not bribed be, with Indian Ore:  
Nor moved, by the flattering tongue of man.  
Kings, are in his esteem no more that Day,  
Then slaves: or, poorest wretches on the earth.  
He, prizeth no man, for his rich array:  
Nor ought regardeth, nobleness of birth.  
In his Grand Court of justice; he admits,  
No subtle Travers, no Demurs, Repeals,  
Delays, Injunctions, neither any Writs  
Of Error, nor Excuses, nor Appeals.  
No bribed Favourites, hath He to raise,  
By motions at his Bar: On him, attends  
No Grooms, nor Kinsmen, that his Lordship sways:  
To wrest the course of justice, to their ends.  
No great man sends his letters to entreat,  
To change his sentence; nor a costly fee:  
That hires him any way to mitigate,  
What he hath once, resolved to decree.  
You sons of Adam; you shall doubtless come,  
(Though sleight perhaps my counsel may appear.  
To such a judge; to such impartial Doom:  
And find all true, that I foretell you here.  
Yea; if you hearken not to the command  
Of your Creator; nor, his Law delight:  
You shall not in that judgement guiltless stand.  
But fall condemned, in the judge's sight.  
And, when the Righteous, are assembled there:  
With, Come you Blessed. And at full possess,  
(According to the promise, made them here)  
The joyful Crown of endless happiness.  
Then, with a curse excluded, shall you go;  
Amongst the damned spirits, into hell:  
Shut out from bliss, into a world of woe;  
Amid those tortures, which no tongue can tell.  
And when, as many hundred thousand years,  
You have endured; as there be on the shore,  
Small stones, or sands: the time no shorter wears;  
Nor will your plagues grow fewer, than before.  
Nay, though you were reserved for no more pain,  
Nor other discontentment, than the miss,  
Of that great good, to which the just attain:  
In (such privation) hell enough there is.  
We see, that when ambitious men have got  
Respect, and means enough, to live at rest:  
Yet, if they miss some mark, where at they shot;  
They fret, as men without compare unblessed.  
We see that Worldlings; who, on tempting gold,  
Have set their thoughts, can ten times better bear  
The brunt of labour; hunger, thirst, and cold:  
Then live well fed, and warm; with coffers bare.  
We likewise know; that Lovers, barred the sight  
Of their dear Mistresses; can ne'er receive  
Content; nor cause of comfort, or delight:  
Though free from outward pains, or want, they live.  
Nay rather; it torments, and grieveth more  
Their vexed souls, then smart of body may:  
And more, themselves, they think insulted over;  
Then if, for trial, on the Rack they lay.  
This we have known. And if, privation can  
On earth so torture; where even torments are  
Imperfect. Oh! how much more grievous than,  
Shall those souls find it, that must feel it there?  
If here; thou canst not brook contempt, disgrace;  
To be deprived of honour, or the view  
Of those false beauties; wherein thou dost place  
Contentment here. Ah! what will there ensue?  
How? how, wilt thou endure it, wretched Elf?  
When thou shalt know, what riches they possess,  
Who shall be blessed: and perceive thyself  
Debarred, for ever, of that happiness?  
When thou eternally, shalt be a scorn;  
Of thy contentment stripped; of peace, of friends:  
Of all the fellowship of Saints, forlorn;  
And no Companions left, but damned Fiends.  
When thou; to endless darkness banished,  
Shalt burn with the desire, of seeing Him.  
With whose perfections, Angels eyes are fed:  
And in respect of whom, the Sun is dim?  
Oh! what a passion will torment thy soul;  
When thou shalt miss that sweetness? And embrace,  
Instead thereof; deformity, as foul,  
As hell, can put upon her loathsome face.  
What wilt thou do, alas! when thou must bear  
All this great horror; and sharp pangs withal?  
For thus; even thus, will the ungodly fare:  
When that great judgement, overtake them shall.  
And it shall add, unto their torment to;  
What e'er they suffer, say, or think, or do.   

VERS. 6. 
For, the LORD knoweth the way of the Righteous: but the way of the ungodly shall perish.   
But that no righteous Man, deterred may be,  
From labouring, for his blessedness, through doubt,  
That the Almighty, doth nor mark, nor see:  
How many painful steps, he paceth out.  
And likewise, that no Sinner may, unwarned,  
His own vain way pursue, with false surmise:  
That God doth overpass, as undiscerned;  
The course he takes; or wink at villainies.  
Know this, you happy men, that would attain  
To perfect Bliss. That, howsoe'er you seem  
Obscured on earth; and oft to spend in vain,  
Your labours, and your lives, without esteem.  
There's not a drop of blood, a sigh, a tear,  
An inward smarting, or an outward groan.  
A sleight unkindness, or a scoff you bear:  
But the Almighty knows them, every one.  
If you but sweat a little, in this path:  
He sees it; and in time, reward it will.  
Not one sad thought, your heart in secret hath:  
But God both knows thereof, and minds it still.  
Though you close prisoners were, in strictest thrall,  
Neglected of the world, and seen by none,  
But such oppressors, as would smother all,  
Which for your praise, or comfort, might be known.  
Though you were mewed, where none might come to tell,  
What you have done, or suffered, in this way:  
And being in some dungeon, forced to dwell;  
Had mourned, to death, shut from the sight of day.  
Yea, though your foes should labour, to obscure  
Your good endeavours, with a slanderous fame;  
And brand you, with vile actions so impure,  
That all men thought you, worthy death and shame.  
Yet, God; whose bright, and all-beholding eyes,  
Views present, past, and every future thing:  
Sees undeceived; and whatsoever he spies,  
To light, will one day, to your glory bring.  
He knows; & knowing, doth approve your course.  
And what he doth approve, shall never fail.  
Nor Man, nor Devil; policy, nor force:  
Against his power, or knowledge, can prevail.  
Oh therefore! droop not, though a thousand storms,  
Or likelihoods of ruin, may appear:  
For, when despair puts on her ugliest form;  
Then; is your most assured safety near.  
Nor boast, you Sinners; as if you had found  
A readier course, unto the truest bliss,  
Then righteous men; because, your way is crowned  
With more vain honour, than their labour is.  
Nor, let your painted pleasures, gull you so;  
To make you dream, that God deceived will be.  
Or, that an unsuspected course you go:  
Because, the world your danger cannot see.  
For, though a while you prosper, and delude  
With shows of happiness, the blinded eye  
Of fools; and the abused multitude,  
That are in love, with your gay vanity.  
Yet; ruin, shame, and desolation shall  
Confound your way. And upon every one,  
That therein walketh, will destruction fall.  
Even then; when lest (perhaps) you think thereon.  
Though, in the world; you long have had the names  
Of honourable, honest, just, and wise:  
Walked in a course approved, and left your fames  
To after ages; in large Histories.  
Though you are great; and Orators can hire;  
To cloak your foul proceedings, with fair shows;  
Or, to defame the Righteous, here conspire.  
And make abhorred, the path in which he goes.  
Though, at your deaths, with formal piety,  
And works of public love, you often do  
Conceal, your rotten hearts hypocrisy:  
Deceiving so, yourselves, and others to.  
And, at your funerals, have preached abroad;  
A glorious rumour, of a blessed end:  
Those clouds, can never blind the sight of God.  
But ruin, shall your wicked course, attend.  
Though you; the ancient Heathens praised moralities;  
The jewish strictness; the hot zealousness  
Of Schismatics have learned: with Rome's formalities.  
To trim your way, with shows of happiness.  
And though, the Passenger that walks it, carries  
A load of pardons: mumbling, as he goes,  
Five thousand Creeds; ten thousand Ave mary's:  
And, of his own good merits, adds to those.  
Yet, all will fail him; yea, there's many a one,  
By you, for Saints canonised; whom your path  
Hath thither brought: where, now they lie & groan,  
Beneath the burden of God's heavy wrath.  
For, he, approves no means of happiness,  
Or way of serving him; but that which he  
Hath taught himself: And, it is wickedness;  
Another course to seek, what e'er it be.  
This you have done, you sinners; so, for this:  
Your way, and you, shall perish. And while those,  
Whose course you have derided; dwell in bliss;  
You; all contentment, shall for ever lose.  
That (since you would not understand aright,  
The path that leads to safety; whilst you might)  
You should, when you are past returning; know,  
It was the Way, that you despised so.   

THus; have I sung the sum, of what the Muse  
Of our great Prophet; in this Ode, pursues.  
The way to Bliss. Which, as my weakness can,  
I strive to level so; that every man;  
Yea, little children, may come walk along:  
And make it short, and easy, with a song.  
Here, warn I all; but here, I cannot say  
Enough, to perfect all men, in that way.  
For, some lack one thing; some another miss,  
To further on, theirvoiage unto bliss.  
Some, faith; some, works; some, love; some knowledge want.  
In some, repentance; in some, grace, is scant.  
The greatest part; defective find, I shall,  
Of most of these; and many men of all.  
Then, some despair; and some presume as far.  
Some, too secure; and some, too pensive are.  
Some, pray not; and some, praise not God aright.  
That each man therefore; he, well furnish might,  
For this adventure; and with means divine,  
Assist him, from his heavenly Magazine.  
To fit their several wants; he offers you  
A hundred nine and forty (in a row)  
Of such Instructions: as, who e'er shall please,  
To weigh their use, and live, and walk, by these.  
My life for theirs; at length, they shall attain  
That happiness, their souls, desires to gain.  
And to assist their weak simplicities,  
That cannot suit, their own necessities,  
In that rich treasury. My humble Muse  
Shall be their Guide; their Servant; and refuse  
No pains (if Gods great Providence permit)  
Till all these sacred Oracles, she fit  
To their capacities. So, I shall be  
A help to them: And they may further me,  
By their good prayers, in that blessed path:  
Whose end, contentment, everlasting hath.    

THE PARAPHRASE; WHEREIN THE WORDS of the Psalm, are wholly retained: and distinguished from the rest, by a change of LETTER.  
BLessed is the man, that, 
Verse 1.  being in the first estate of innocency, doth not walk from it, after the evil affections of corrupted nature: in the lewd Counsels of the ungodly; By consenting unto evil concupiscences, Nor stand in the broad way of sinners, acting, and persevering in evil: Nor sit, in the infectious seat of the scornful; scoffing virtue, deriding religion; or, by false doctrines (and evil examples) perverting others.  

Verse 2.  For, he is such an one; who, is not careful only, to avoid evil. But, is inclined to good also. His delight is seriously in the Law of the LORD. And, in his eternal Law (that he may know, teach, and fulfil it; in thought, word, and deed) doth he meditate, upon all occasions; and at all times; even, Day and night, without intermission.  

Verse 3.  In this; consisteth the means of his felicity. And he shall be like a flourishing Tree; which, the Divine Providence hath planted, by the rivers of waters. For, as such a Tree, being nourished by those streams, hath the means that will enable it, to bring forth his fruit in due season: so, the Blessed Man, being planted by the fountains of Grace, flowing from the Holy Spirit of God; bringeth forth in due time, the fruits of faith, and good works, to eternal life. And, in the greatest drought, receiveth such refreshing; that his leaf shall not fade. A word of his, shall not be in vain (though, for the present, it seem to fall to the ground) but it shall take effect. And whatsoever he doth, shall prosper, at last; both to his everlasting glory, and the instruction of others.  
Now, the ungodly; because, 
Verse 4.  they walk after their own Counsels, are not so blessed: neither, doth any thing they take in hand, so prosper. But, they, are like the chaff, which the wind driveth away. For, as that is dry, unfruitful, and therefore carried about with every puff; so, they wanting the moisture of grace, are therefore overlight; and the spirit of the Devil, the wind of pride, temptations, and evil affections: unsetledly hurry them to and fro, without rest.  

Verse 5.  And, by reason of this; even because, these vanities carry them from God. Therefore, the ungodly shall not be able to stand, as innocent, before him, in the judgement. Whether it be that, which he shall be pleased to inflict on them, in this life: or, at the last Day. Nor, shall false worshippers, or such Sinners; who have neglected this means of Blessedness: be admitted in the Congregation of the Righteous, among those, to whom God (having separated them at his right hand) shall hereafter say: Come, ye blessed of my Father, etc.  

Verse 6.  And all this, cometh thus to pass. For that, the LORD accepteth, knoweth, and alloweth, the undefiled way of the Righteous, and the courses, which they follow, to attain this blessedness. But, chose, so abhorreth the way of the ungodly; that the endeavours, of those Reprobates, shall perish, with them, in eternal damnation.   

The Prayer:  
Wherein, the scope of this Psalm is considered: and the blessedness there mentioned, implored of God.  
OH thou eternal Son, of the everliving God. Who, art the way of life, the means of all true Blessedness, and the only Happy One; who, continuing in thy integrity, hast both avoided, all manner of sin; and every way fulfilled the whole Law, and will of thy Father. Thou, oh Christ; who art that tree of life, which brought forth the fruit of our salvation, in due season: and without whom, none can ever have sure hope, to become happy. Grant, oh sweet Redeemer; that by the imputation of thy righteousness; we, who are fallen from our first Integrity, may be regenerated, and made spotless again, in thy sight. Sanctify our polluted hearts, that they may no more wander after, the vain counsels, of ungodly affections. Let them not have power, to allure us into the way of sinful actions. Or, if we do (through frailty) at any time, stray from Thee, into the trodden path of Sinners, which leadeth to destruction (as we must acknowledge, we often do.) Bring us back, oh sweet jesus; and let us not stand there, until we lose the feeling of our sins: and forget for ever to return; but, let every slip be attended, with immediate repentance, to whip us up again; left the iteration of sin, bring us at length, to the seat of Scorners, and the denial of Thee. Keep us; oh keep us, from that low ebb of grace; yea, although we often run far into the way of sinners; and many times carelessly stand still, when thou callest us from thence: yet, of all mercies, we entreat thee, that we never be suffered to stray so wide, from the way of Blessedness: to sin against thy Holy Spirit. Or, to sit down in that seat of pestilence, which may infect our souls, to eternal death.  
And, to enable us the better, to shun such dangers; we beseech thee, possess our hearts with thy love; and a true delight in thy Word. Let thy Law, day and night, openly and secretly, in adversity and prosperity, be our principal study, and practise, all the time of our life. Fashion us, to thine own Image; let thy right hand plant us, in thine own Vineyard.  
And, that we may be, as fruitfullflourishing Trees, bringing forth seasonable fruits, to thy glory, and the profit of thy Church. Let the plentiful Rivers of thy Grace, water us; until we grow up, and become fit to be replanted, in thy eternal Paradise. Let our words, as the leaves of a fruitful tree; be a continual ornament unto us: serving also, to heal the wounded consciences of our weak brethren. And although, for a time, thou sufferest us, to appear miserable, and unhappy; yet, let all things (even the afflictions which we have had) prosper us in the way, to everlasting Blessedness.  
And, forasmuch, as those, who delight not in thy service, are in a miserable condition; and nothing so happy, as thy children, whatsoever they seem to the world. Grant, o Lord, that we (being warned by thy displeasure against them) may truly worship thee, & have ever such a measure of faith, and of thy grace; as may keep us settled in our consciences, & quiet, from the fury of those affections, that carry them headlong into endless unrest. And when thou shalt cast that chaff, into the fire; purge us, thy servants, from corruption; and lay us up, as pure wheat, in thy Heavenly Granard.  
Hear us, oh dear Redeemer; and when that dreadful day cometh, wherein thou shalt summon the whole world to judgement. Let us not, be thrust amongst those guilty ones, who shall fall, and be confounded with horror, at thy presence. But make us able to stand, in that fearful doom; place us at thy right hand, in that righteous Congregation, into which, no unrepentant sinners shall be admitted. And, when thou shalt turn them off, with that terrible answer; I know you not. Let us; oh let us, be received into thy mercy. And seeing, we seek for Blessedness, by that way and means only, which thou hast apppointed: Acknowledge it, as thine own ordinance; and, though we are a while, the scorn of the world, make us at length, Inheritors of that unspeakable felicity, which we shall enjoy in Thee. So, both in our safeties, and in the destruction of thine enemies also; shall thy name be glorified, now and for ever. Amen.    


To fill up the vacant pages of this sheet, here is added, as necessary, to stir the Reader up to these studies; a metrical Paraphrase, upon the first eight verses, of the 12 Chapter of Ecclesiastes, beginning thus: Remember thy Creator, in the days of thy youth, etc.  
NOw Youngman; thy Creator think upon;  
Before the prime, of lusty Youth be gone.  
Now; e'er at hand, that evil day appears;  
With those unwelcome and abhorred years:  
When thou (dejected) shalt, the world contemn,  
And grieved say; I have no joy in them.  
Now; whilst Sun, Moon, and Stars, their light retain,  
And no black clouds, do threat a second rain.  
Before, the Keepers of the house do shrink.  
Before, with trembling knees, the Strongmen sink. pry.  
Before, the Grinders lessened, quiet lie;  
And they grow dark, that through the windows  
Before, the Doors without, fast closed been,  
Through their base sound, that faintly grind within.  
Before, the Bird to rise, doth summon thee;  
And Musics Daughters quite abased be.  
Before, the lofty thing do thee dismay;  
And shuddering fear surprise thee in the way.  
Before the Almond put his flowers abroad,  
The Grasshopper, become a heavy load,  
Desires decay, and loathed Age thou meet;  
Or troops of Mourners, waiting in the street.  
Oh, do not thou the time, till then prolong.  
But mind him, whilst the silver Cord is strong.  
Now; whilst the golden Ewer, vncrased is found:  
And at the Fountaine-head the Pitcher sound.  
Before the Wheel, be at the Cysterne tore,  
Or Dust grow earth, as earth it was before:  
And, from the bodies quite dissolved frame;  
The soul return to God, from whence it came.  
Thus spoke the Preacher. And he told us why:  
For all (said he) is vainest vanity.   

The same, another way paraphrased, according to the signification of the several Metaphors.  
NOw; whilst warm blood, with fresh & kindly heat,  
Doth through each part, with lively vigour beat:  
And all thy beauties, in their springtide be;  
Think on thy God, that so created thee.  
Accept this fit advantage of the time.  
Give him, the First-lings of thy golden prime.  
Before, thy last unwelcome days, begin  
To bring those years, thou hast no pleasure in.  
Now; while thou seest prosperities bright Sun,  
Enlightens thee, the way thou hast to run:  
And Gods pure Word affords a cheerful light,  
To guide thee safely, through black errors night.  
Do not forget, that thou a Maker hast,  
Till all the morning of thy life be past.  
Nor waste the time (from storms & troubles clear)  
Till griefs on griefs; like clouds on clouds appear.  
Those hands, that youth a while doth powerful make;  
Vnsteddy (through their feebleness) shall shake.  
Those legs, that strongly do uphold thee, now;  
With aches pained, shall beneath thee bow.  
Thy few loose teeth, will cease their food to grind;  
And thy dim eyes, stand in their cazements blind.  
Thy jaws, their nimble motion quite shall lose.  
Thy lips sunk in, their double wickers close.  
Thy wont sleep, thy temples shall forgo;  
And daily raise thee, when the Cock doth crow.  
Thy listening ears, their sense aside shall lay:  
And every rub, disturb thee in the way.  
The silver hairs, thou on thy head shalt have:  
Wilt show thee ready ripened for the grave.  
Each trifling thing, shall be a burden to thee.  
The vain desires of youth, shall all forgo thee.  
Thee; to his house, shall Age with panting breath  
Conduct; there lodge thee, in the bed of death.  
And those, who thither, thy attendants were,  
Shall mourning, home return; and leave thee there.  
Oh thou! that wouldst a needful comfort find,  
In those black days; now thy Creator mind.  
Before thy nerves their sinewy vigour lack:  
And strength, and marrow, leave thy weakened back,  
While neither cares, nor sorrows, craze thy brain:  
Whilst thy sound liver, fills up every vain.  
Whilst thou art yet in health; and feelest thy head,  
By no heart-breaking pang distempered.  
Ere flesh dissolve to earth; and spirit be  
Returned to Him, that first did give it thee.  
For then; this saying will most true appear:  
That all is vain, and nought but vainess here.  
Glory be to God. Amen.    

Correct these faults with thy pen.  
PAg. 8. lin. 15. for seems, read seem. pag. 14. lin. 7. for Catalicticall, in some copies, read Cabalistical. pag. 119. lin. the last, for which, read with. pag. 121. lin. 9 for Righteousness, in some copies, read Unrighteousness. pag. 124. lin. 23. for thirst, read thrift.   

The Authors Preparation to the Psalter, sometime mentioned in this Book, is to be sold at the sign of the golden Unicorn, in Pater Noster Row, by john Harrison.