A SERMON PREACHED AT THE CHARTERHOUSE, before the King's Majesty, on Tuesday, the tenth of May. 1603.  
By D. Blague, Deane of Rochester, the King's Chaplain.  
Imprinted at London by Simon Stafford, dwelling in Hosier lane, near Smithfield, 1603.   

To the Reader.  
BOnum, quò communius, eò melius. Few persons in respect heard this Sermon, the place would not otherwise afford it: But one being present at that time, took the notes of it, & supposing it to be so comfortable a doctrine to others, as he found it delightful to himself, as well in regard of the matter delivered, as the grave and methodical delivery thereof, was hold to make many others partakers of it, hoping there is little, or no difference betwixt the publishing of it now, and the preaching of it then: Howsoever, accept his endeavour, being willing that all the Lords people should prophesy, and reap wholesome instruction and comfort thereby.  
Farewell in the Lord, H. H.   

A Sermon preached at the Charterhouse, before the King's Majesty, the tenth of May, 1602. by D. Blague, Deane of Rochester, the Kings chaplain.  Psalm. 1. 
1 Blessed is that man, which walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the chair of scorners.  
2 But his delight is in the Law of the Lord, and in his Law will meditate day & night.  
THis Psalm hath no title, because (as Basil saith) it is as the foundation to the house, the keel to the ship, and as the heart to every living creature: so this is the key to all the rest. The matter of this Psalm, is, touching the blessedness of the righteous. This blessedness he proves ab Antithesi, negatively in three steps; affirmatively in two points, etc.  ASHREI: that is, O the blessedness of that man! 
THe Prophet begins with an exclamation and sigh, sorrowing that so few do tread in the paths of righteousness. Ye know there is but one God, but many Legions of Devils: and we find, that the devil hath more friends in the world, then God. For Christ our Saviour had only Pilat's wife to entreat for him: But all the multitude cried out, Set Barrabas the murderer at liberty.  
Likewise, the soul is but one; yet doth an army of lusts fight against it; and who can tell how oft they prevail? When this Scripture is verified, that the single woman hath more children, than she which hath an husband; is that sin barren? Preciosa non sunt numerosa. Good men are odd men. Help, Lord, cries David, for good men decay. The righteous perisheth, who lays it to heart? Wasps and Hornets swarm: the Adder's eggs are many: there is an harvest of Vices crieth to the Lord for a sickle: Sin overflows like water, who seeks to stop the stream? Ask the earth: it will say, I yield much matter to make pots of: but little dust, that Gold comes thereof. Ask the Gardener: he will say, I have more weeds than flowers, more nettles than Roses, more brambles than Vines. Ask thine own conscience: and it will answer, There is great plenty of men, magna solitudo bonorum, which walk undefiled in the way of the Lord. Cherish therefore such as fear God; there are but few of them. Let a vile person be despised in your eyes; there are too many of them.  
And this I take to be the reason why the Prophet doth sigh, that so many seem blessed in show, and so few indeed.  HAISH: that is, that man. 
IN the Scriptures, Man hath three names: Adam, in respect of his substance, Red earth: Aenosh, in respect of his fall, Wretched: for nothing makes the people wretched, but sin. And here he is called, ISH; a virtute, which is, Blessedness. Hereof comes Ishah: virago, a woman of Virtue. Happy he that meeteth with such a match; Pearls and precious stones are not comparable to her.  
ISH, is a man of Virtue and Wisdom. Wisdom is the grey hair; the undefiled life is the old age; to depart from evil, this is understanding. Ishachar, is a great boned Ass; seldom lodgeth Wisdom there. Behold, the Bee is little, but his fruit is sweet. The Oak is great and tall, and his fruit is fit for hogs. The Peacock is fair, but proud. The Vine is low, and creeps by ground: but it yieldeth wine acceptable to God and man.  
Ingenio pollet, cui vim nature a negavit.  
The power of God is declared in weakness. Blessed therefore is that man of virtue and wisdom.  

The first step to blessedness, negatively; is, not to walk in the Counsel of the ungodly.  
Counsel, as S. Basil saith, is Hieron ti, a divine thing: like the water spring, the deeper ye draw it, the sweeter. Like a sweet perfume, comforting all the spirits. Where many are that can give good counsel, there is safety. Blessed is he, that hath grace to follow it. Counsel in Hebrew, is Gnatsa, of the root Gnets, A tree. For as a good tree bringeth forth good fruit, and an evil tree bringeth forth evil fruit: so all men resemble the manners of their Counsellors. There is no sin almost done without counsel.  
Would Achab have wrung by violence the Vineyard from Naboth, but for the wicked counsel of jesabel? Would Absalon have continued his Rebellion against his father, but for the pestilent counsel of Achitophel? Could Amnon have compassed his sister Thamar, but for the advice of his Attendants, Make thyself to be sick? Such dead Flies corrupt sweet ointments, infect many young men and Maidens. Would God there were none such in Israel.  
The root of all actions, is counsel in the heart. The heart is like a Mill, ever grinding good or ill thoughts. Necessary therefore is this prayer: Make me a clean heart, O God, and renew a right spirit within me. Our Saviour saith, that from the heart, come the things that defile a man. Once the Lord sent a flood to wash it: now there needs a fire to purge it. The first step to murder, is anger. Where lurketh anger? In the heart. Christ saith, that to look, and to lust after a woman, is adultery. Where resteth lust? In the heart. If the Fountain be thus corrupted, can the river be wholesome? If the Conscience be polluted, no puddle, no sink so unsavoury as it. Blessed is he, that resisteth the first motion and enticement to evil. The Poet's counsel is, Venienti occurrite morbo: before sickness, take Physic: resist a mischief in the beginning. Would you have instance hereof? A spark of fire in the end of a straw, is easily put out: but if it catch the truss, it hazardeth the house. The seed of sedition and heresy being but in one, is easily suppressed: but if it be spread, it will require Hercules' labour to root it out. The heresy of Arrius was first asparke; being neglected, it so spread, that as S. Jerome saith, Totus orbis ingemuit, miratus sefactum Arrianum. Therefore little things are not to be despised. And though some say, De minimis non curat lex: yet a little prick of a rapier, may make a deadly wound. A great tree groweth up of the least grain of Mustard seed. A drop of water is a small thing, yet many drops will sink a ship. A hair is less, yet hath it choked a big man. So the lusts seem trifles, but by continuance get dominion, to the danger of the soul, Go not therefore after thy lusts, for it will make thine enemies which hate thee, to laugh thee to scorn. Resist a mischief in the beginning; admit of no ill counsel: and this is the first step to Blessedness.  

ungodly.  
THe persons that give counsel, are here called Reshangim, of Rashang, to be stirring, to compass their purpose by hook, or by crook. The counsel of busy-bodies is ever dangerous. Such in Law, are called Pettifoggers; they breed multiplicity of suits and actions. In the Church, such are the factious; they break all good order. Order is called by Zachary, Beauty. Beauty in Greek, is Kalon apo tou Kalein; it allureth every one to the gaze: and so doth good order. Disorder is like a blemish in the face. Cavendum ab his quos nature a consignavit: so, a quick eye must be set on such as break order, for they are dangerous. In a private house, what doth one repining servant? he sets all the rest in an uproar.  
Such amongst neighbours are Carry-tales; they load and unload news from table to table, and breed much heartburning. These are Reshangim, ungodly stirring heads: By nature, they are like the wind, unquiet, ever in motion: if it be enclosed, it will shake both sand and sea to break out. The devil eggs them on; Cast thyself down headlong, do somewhat to be famous. Esay compares them to the sea, ever working, foaming out their own shame, chrysostom derives ponaerian apo tou ponou. Ungodliness is ever full of toil; Virtue breeds quietness and rest unto the soul. Ravening beasts, when their bellies are full, do couch in their dens: but these muse upon mischief in their bed, and cannot be quiet, till they be made a gazing stock to the world, to Angels, to all men. Blessed therefore is the man, which walketh not after the counsel of such pragmatical and busy heads.   

Walketh not.  
TO walk, is to delight in: Look what company we frequent, for such shall we be deemed and esteemed: for experience teacheth, that Birds of a feather do flock together. Malt-wormes seek out their like. Catholics, such as seed their humours. Swine had rather wallow in the mire, then in clean waters: and wantonness rather dally with light housewives, then be amongst grave Philosophers. What can be more dangerous to God's children, than this? Do not evil words corrupt good manners? Doth not a little leaven sour the whole lump of dough? A little vinegar will sour a great vessel of wine. A little wormwood will make a great deal of honey bitter: but a great deal of honey cannot make a little wormwood sweet. Good men are corrupted by the society of the evil, and learn to swear by the life of Pharaoh: but evil men are seldom amended by the conversation of the good. For this cause was antiquity so severe: for it was not lawful for á jew to connerse with a Samaritan. If an Hebrew did eat with an Egyptian, it was counted abomination. Therefore hath the Church ordained excommunication. If any that is called a brother, be a whoremaster, a drunkard, or a covetous person: with such do not eat or drink, receive him not into thy house, say not, God speed, jend him no countenance. Canst thou not shun him with thy body? yet be severed from him in thy mind: for pure devotion is this, to keep ourselves undefiled from this wicked world. Wretched is that man, which delighteth in the counsel of the ungodly.    

The second step to blessedness, negatively, is, not to stand in the way of sinners.  
THe Scripture sets down a twofold way. 1. The narrow way of Virtue, like litera Pithagorae, at the first, painful: but when ye have got the habit of it, it sets the heart at much liberty.  
2. The broad way leads to hell directly. Therefore Pythagoras, in the light of nature, gave this percept: per viam popularem ne gradere: which S. Jerome interprets, Follow not the errors of the multitude. S. Paul in the light of grace, teacheth: Fashion not yourselves to this evil world. S. john observes the fashions of this world, to be, in the justs of the flesh, the lust of the eyes, and the pride of life.  
Haec tria pro trino Numine mundus habet: This is the trinity, the world doth worship. No marvel then, though Cusais' reason be so predominant: Where the multitude runs, there will I be. Hereby they verify the Posy of Aristotle: Plurima pessima: The most are the worst.  
THe way of sinners, is the way of all flesh. All flesh is grass, full of frailties.  
There is no corn, but may be blasted: no soul, but may be corrupted.  
In a red Rose it is not hard to find a Canker. The holiest man hath his gifts with sundry imperfections. Mark the place ye stand on, it is slippery; the stoutest may take a fall. The Just man falls seven times a day. Whosoever then amongst you is without sin, let him cast the first stone at another.  
There are two sorts of sinners; the Penitent, and the Infamous: the one sins of Infirmity, the other of Maliciousness: in the one, sin remains; in the other sin doth reign.  
The Penitent sinner cries with David, heal my soul, for I have sinned against thee. Humbles himself with the Prodigal child, I have sinned against heaven, and in thy sight, and am unworthy to be called thy son. Knocks his breast with the Publican, and sighs, God be merciful to me a sinner. Sic cum homo agnoscit, Deus ignoscit: Whensoever we do unfeignedly acknowledge our sins, GOD doth presently blot them all out of his remembrance.  
The Infamous sinner is he, which knoweth nothing but sin. Such were those in the Gospel. Would God there were none amongst us. jeremy describes them thus, They blush at nothing; they have a harlot's forehead. The book of Wisdom thus; They leave tokens of their pleasure in every place they come. S. Peter thus; They wonder & how'wt, that you run not at riot as they do. Blessed is that man which standeth not in the way of such Infamous sinners.  

Standeth.  
TO stand, is to fall again & again to the same sin, being warned and punished, yet nothing to amend, that's an infamous sinner. The scripture exhorts thus: Hast thou sinned, my son? Do so no more. Bind not sin to sin: for one shall not escape unpunished. Who will return to his enemy's prison, whence he hath escaped? such a one is worse than a brute beast: for if it stumble at a broken bridge, ever after it shuneth the place. The Bird escaping the fowler's begin, flies aloof. Piscator ictus sapit: Shall not the sinner take heed? The counsel of our Saviour to one and all is: Now thou art made whole, sin no more, left a worse plague light upon thee. Who scapeth shipwreck, and biddeth not both ship and sea adieu? How often hath sin brought us to the shipwreck of a good conscience, and yet will we not forsake it? To this end Saint Paul moves: Ye that are dead unto sin, how can ye live any longer therein? Sirac presseth this point: He that washeth himself because of a dead body, and toucheth it again, what avails his washing? If my sweet Saviour jesus say to me: All thy sins are forgiven thee; and I will not part with them, who is to blame? Relapse into sickness is dangerous, much more into sin. Being delivered from the hand of the devil, and possessed again; the latter end of that man is worse than the beginning. Therefore if ye have been seduced by evil counsel, yet stand not in the way of sinners. Wretched is he that standeth.    

The third step to blessedness, negatively, is, not to sit in the chair of scorners.  
THis is the highest degree of sin. And to sit, doth note an obstinate contempt of all religion and honesty. Zacharie saith, Their heart is hard as the Adamant. The Adamant stone is dissolved in goats blood: but neither the precious blood of Christ, nor the unquenchable fire of hell can make their heart to yield. The Gospel compares them to a common high way, where nothing will grow: to unsavoury salt, nothing can season it. We know that wine being sour makes vinegar. A tree being rotten, becomes firewood: and of rags is paper made: but unsavoury salt is good for nothing, but hurtful to all. Sweet words are lost to such, because they are resolute: ou peisaes can peithaes: thou shalt not persuade me, though thou do persuade me. This is the sin of presumption, against which David prays, Lord keep thy servant from presumptuous sins, that they never get dominion over me.  
This obstinacy makes men scorners, Laetsim. Scorning is bewrayed 3. ways, gestu, verbo, actu.  

1. By gesture.  
BY scornful behaviour, as girning, giering, spitting, pointing & wagging the head. With the flatterers are busy mockers, the very abjects made mows and ceased not. Christ forbiddeth Racha: that is, a gesture of the nose. This seems a small matter, but in God's sight it is murder. How scorns have been revenged, woeful examples have declared it.   

2. By uncivil words.  
SO was joseph nicknamed a Dreamer: Paul a Babbler, and Christ a Carpenter. Libanius the Sophister thought to break a jest upon a Christian: Sirrah, what is Christ the Carpenter now doing? He answered, He is making a coffin for julian thy master, and so it fell out in deed. Lucian scoffed, that he had got nothing by his Christendom, but a syllable to his name: For before, he was called Lucius, and now Lucianus. Mark his end: he was torn in pieces with dogs. Ishmael scoffed at Isaac: Saint Paul calls it Persecution. These are Flabellum Diaboli. The devils bellows: And Flagellum justorum, the scourge of the righteous. From such scourges good Lord deliver us. The tongue in Hebrew is Kaevod: that is, glory: because it always aught to be an instrument to set forth God's glory. But these scorners, with their tongue do rend & tear the holy Scriptures, and call Genesis an allegory. Epiphanique in Ancorata answereth all such thus: If there be no Paradise, but in an allegory, than there are no trees, but in an allegory: if no trees, than no eating: if no eating, than no Adam: if no Adam, than no men: then all is allegories, & the truth is a tale of a tub. Thus said the fool once in his heart; but these daily bray it out with their tongues: ought such be tolerated amongst us?   

3. By unlawful act.  
WHat is more precious than a good name? all the treasure & gold of Arabia is not comparable to it. Look what ornament hair is to the head, sight to the eye, & green leaves to a tree: the same is a good name to every Christian. Of this thing so precious, drunkards make rhymes, reprobates cast Libels, to trample under foot the honour of the Best.  
I hope the last Sundays motion is so well remembered, that I need not harp on that string.    

THese scorners have their chair: for they will be Apes of God & good men, to cover their hypocrisy. There is a three fold chair: magisterij, justitiae, & pestilentiae.  
The first, is the Doctor's chair. The ancient custom was, that Doctors did preach sitting. Our Saviour in Nazareth after the Lecture of Esay, sat down and taught. The Scribes and pharisees did sit in Moses chair. Hereof Cathedral churches have their name, where there is ordinary teaching. God. forbid that any chair should be without a teacher, or any Bishop's seat long void; for then the people will mourn.  
THe second is the seat of justice, to defend the good, to punish the wrong doer. Sweet is that melody consisting of these 2. points, mercy & judgement: for summum Ius is summa iniuria: extremity of law, is open injustice. He that blows his nose too hard, wrings out blood. As Gregory said in another place may be applied to this: Mammillam Scripturae duriùs premitis: ye wrest the Scripture & justice too violently, & so instead of milk and succour, ye wring out blood & oppression. So, too much pity spill a city. There is misericordia puniens, & crudelitas parcens. He that spares a wolf, & pardons a wilful murderer, doth hazard the whole flock. Aurea mediocritas. It is an honour to the seat of justice, to minister it without respect of persons.  
THe third is the seat of pestilence: so the Greek text enforceth, which is, Loimoon. In the time of pest, we follow the Physicians rule: Citò, longè, tardè: God forbid that any should embrace or countenance a pestilent fellow. Can there be any greater glory to a King, then with the testimony of a good conscience to say, All my delight is in the Saints that are in the Land, and such as excel in virtue? I am a friend to all such as embrace the Gospel of Christ jesus. Whoso is faithful, and feareth God, he shall be my servant. As for pestilent fellows, I hate and abhor: such bring a Realm into thraldom. Therefore if you will be partakers of true blessedness, beware of busy heads, infamous sinners, but specially of scorners: delight not in their counsel, stand not in their ways; least of all be resolute in their desperate courses: Hàc itur ad Inferos: this is the high way to hell.  
The affirmative part is, But his delight is in the Law of the Lord, & in his Law will meditate day and night.  
THe Lord is here called jehova, the King of Kings, & Lord of all Lords, to whom all the Kings of the earth must bow their sceptres, and do homage; for of him they hold in chief. This name the jews hold to be unutterable: that is, true in respect of the essence: for the nature of GOD is infinite, therefore they expressed it by Tetragrammaton. Superstitious this was, yet it condemneth our lack of reverence unto it: For Princes and Magistrates we remember with their style and titles of honour, but the name of God passeth with contempt, and too often with blasphemy: Call ye this Religion?  
THis Lord hath his Law, in which he will have no competitors, aut solus, aut nullus. S. Peter calls it Gala adolon: pure milk, without any mingle-mangle. It is called Thora, of jara, to teach: because it instructeth every one what to choose, what to refuse. honey is sweet to a sound taste: but the Law of God to a sound Professor is sweeter than the honey and honycombe. Gold is precious: but to me, the law of my God is dearer, than thousands of gold and silver.  
Life is sweet: yet the Martyrs of Christ respected not their lives, to keep the testimony of a good conscience. Therefore that which is sweeter than honey, more precious than gold, and dearer than life, that aught all men to delight in: But such is the law of the Lord.  
Blessed is the man whose delight is in it: that is the first step to blessedness affirmatively.  
YOu know there is no life withoutsom delight, the error is in the choice: but where delight is, there is cheerfulness: so the Hebrew word Chephets enforceth, a readiness, a willingness to all good.  
Amor meus, pondus meum: Where love doth lean, both wit and will do bend themselves. A little plucking draws a man, whither he willingly goes. A little wind drives a great ship with the stream. Where God writes his Law in any man's heart, there is cheerfulness. This made David to run in the way of God's commandments: and when his footsteps failed, he wished, O that I had wings like a Dove to perform it! God's servants must be like to Angels, most swift in their service. To a willing mind nothing is hard or heavy: for love makes all things light. To such Christ's yoke is sweet; his commandments are not grievous; because their delight is in them.  
FRom this delight proceeds Meditation, the second step to Blessedness affirmatively. This Meditation is like to digestion: for unless the meat digest in the stomach, it nourisheth not the body. unless the wheat corn die in the ground, it springeth not up again: so, unless the Word take root in your hearts by meditation, it profiteth not.  
S. james compares an idle hearer, to a man that looks his bodily face in a glass, and with the turning of a hand forgets it. Which of you walketh through a green meadow, and gathereth not a flower? Who comes into an Orchard, & tasteth not the fruit thereof? So, bring home somewhat from a Sermon, that ye may be the better for it.  
THis delight and meditation must not be for a spurt, but day and night: for godliness is a journey, wherein must be no fainting. It is not sufficient to begin well, but ye must continue in well doing. In Christianis non initia, sed fines petuntur: With what earnestness do men run in a race? yet but one receives the price. In the spiritual race, run all, that all may obtain: for in heaven is room enough.  
Hence may the Preacher learn this: Attend lectioni: for cursed is he, which doth the Lords work negligently. Capite h●s praedones, said Eschines the Orator, qui navigant in mari verborum. Catch me these Pirates, which sail in a sea of words, and run a sentence out of breath.  
Hence may the King gather a sweet meditation, that so long as the Law of God is his Counsellor, all things shall prosper with him: God will be his Lord Protector, and keeper, whithersoever he goeth. He will keep all his bones, so that not one of them shall be broken. He will preserve his going out, and his coming in, from this time forth for evermore.  
Generally, God hath promised to all the faithful, I will give my holy fear into your hearts, that ye shall never depart from me. And I do assure you with the Apostle: That God, which hath begun this good work in you, will perfect it, even to the day of Christ. Hac itur adsuperos: This is the high way to Heaven.  
God for his mercy's sake write these lessons in our hearts, and teach us to frame our lives thereafter, that in the end we may obtain that Kingdom, which he hath prepared for all his elect people, through jesus Christ our alone Saviour. To whom with the Father and the holy Ghost, be all honour and glory both now and ever. Amen.   
FINIS.