The
Exposition
.
In
nomine
Patris
,
&
Filij
,
&
Spiritus
Sancti
.
BLESSED
:
As
a
word
of
comfort
,
and
a
signe
of
good
speede
to
my
labours
,
stands
heere
to
make
happy
my
beginning
of
this
endeauor
:
and
I
humbly
beseech
the
Euer-liuing
God
of
Dauid
,
both
to
make
blessed
my
proceedings
,
&
grant
that
my
end
may
be
crowned
with
the
glorious
reward
,
of
eternall
Blessednes
.
For
,
that
is
the
precious
Iewell
,
which
euer
since
the
world
begun
,
Let
vs
eat
and
drinke
(
say
they
)
for
to
morrow
we
shall
die
.
are
the
peace
makers
,
Blessed
the
poore
in
spirit
,
Blessed
the
meeke
,
&c.
and
so
saith
our
Prophet
.
Blessed
,
that
is
,
according
to
the
originall
,
Blessednesse
,
Blessings
,
or
all
happy
things
,
appertaine
vnto
that
man
,
who
walketh
not
in
the
Counsell
of
the
vngodly
,
nor
standeth
in
the
way
of
sinners
,
as
it
followeth
in
the
Psalme
.
And
this
his
Blessednesse
is
double
;
for
,
he
hath
the
hope
and
means
of
happinesse
in
this
world
,
and
assurance
of
eternall
glory
in
the
next
:
or
,
as
the
Apostle
expresseth
it
,
both
the
promise
of
this
life
,
and
that
which
is
to
come
.
Now
,
what
the
blessings
of
this
life
are
(
which
God
hath
ordained
,
for
such
as
walke
in
his
ordinances
)
you
may
read
in
the
last
booke
of
Moses
;
shalt
thou
be
in
the
Citie
,
and
blessed
in
the
field
;
blessed
shall
be
the
fruit
of
thy
body
,
the
fruit
of
thy
ground
,
the
fruit
of
thy
cattell
,
the
encrease
of
thy
kine
,
and
the
flocks
of
thy
sheep
.
Blessed
shall
bee
thy
basket
,
and
thy
store
;
blessed
shalt
thou
be
when
thou
goest
out
,
and
blessed
when
thou
commest
in
.
Yea
,
as
it
is
in
the
same
chapter
,
among
many
other
temporall
blessings
,
God
shall
make
thee
holy
vnto
himselfe
,
if
thou
keepe
his
Commandements
Or
if
you
would
,
in
a
word
,
receiue
a
glimpse
of
the
perfection
of
the
blessednesse
,
which
belongs
to
the
godly
man
.
S.
Paul
giueth
vs
the
best
knowledge
of
it
,
in
shewing
how
farre
it
is
beyond
the
reach
of
our
knowledge
;
neither
hath
eve
seene
,
nor
care
heard
,
nor
can
it
enter
into
the
heart
of
man
,
what
God
hath
prepared
for
them
that
loue
him
,
1
Cor.
2.9
.
This
Psalme
,
as
I
sayd
in
the
Argument
,
consisteth
of
two
parts
;
in
this
first
part
,
is
set
forth
the
blessed
estate
of
the
Iust
,
and
who
is
such
an
one
:
in
the
other
part
,
the
miserable
condition
of
the
wicked
.
In
the
two
first
verses
,
the
Blessednesse
,
and
Piety
of
the
man
so
happy
,
is
both
negatiuely
,
and
affirmatiuely
described
;
for
,
Peter
,
Shun
euill
,
and
doe
good
:
and
indeed
,
true
righteousnesse
consisteth
,
aswell
in
eschewing
what
may
prouoke
,
or
displease
God
,
as
it
is
expressed
in
the
first
verse
;
as
in
seriously
performing
,
or
endeauouring
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
sicknesse
of
his
weake
Patient
;
before
hee
will
administer
those
Cordials
,
which
are
prepared
to
recouer
his
health
:
So
,
by
this
order
,
in
his
description
of
a
blessed
man
,
the
Holy
Ghost
doth
shew
vs
,
that
before
the
physick
of
his
Word
,
can
worke
effectually
in
our
hearts
,
for
the
saluation
of
our
soules
;
wee
must
bee
clensed
from
the
corruptions
,
which
wee
haue
gotten
by
the
euill-affected
counsells
of
our
owne
hearts
,
or
,
the
infectious
society
of
the
wicked
:
and
,
as
it
were
,
diet
our selues
,
by
abstaining
from
their
abhominable
customes
;
which
Diet
,
is
here
first
prescribed
in
the
negatiue
:
And
it
is
,
as
if
hee
had
sayd
thus
.
If
you
euer
intend
to
recouer
the
health
of
your
soules
,
and
become
partakers
of
true
blessednesse
;
you
must
neither
walk
in
the
counsels
of
the
vngodly
,
nor
stand
in
the
way
of
sinners
,
nor
sit
in
the
seat
of
the
scornfull
:
for
these
are
the
courses
which
hee
shuns
,
that
doth
arriue
at
happinesse
.
vngodly
man
,
to
a
sinner
:
from
a
sinner
,
to
a
scorner
.
Next
,
in
the
degrees
of
sinne
;
as
,
from
the
counsell
,
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
wickednesse
,
is
increased
to
the
full
.
By
the
vngodly
,
The
first
Triade
.
The
vngodly
,
who
they
are
.
such
are
heere
vnderstood
,
who
are
still
in
their
originall
corruptions
;
and
being
ignorant
of
God
,
and
his
seruice
,
encline
to
those
euill
affections
,
wherunto
their
nature
is
subiect
.
Yea
,
by
the
vngodly
,
are
principally
meant
Infidels
;
such
as
are
ignorant
of
religion
,
and
the
diuine
worship
of
God
,
according
to
his
Word
:
such
,
as
employ
all
their
endeauours
,
without
thought
of
him
,
to
become
happy
in
this
life
;
giuing
themselues
ouer
vnto
couetousnesse
,
pleasures
,
with
such
like
vanities
,
whereunto
their
affections
lead
them
.
The
word
vngodly
,
in
our
tongue
,
doth
of
it selfe
,
very
well
answer
to
this
Explication
;
for
,
as
Godlinesse
most
properly
appertaineth
to
God
and
Faith
;
so
,
vngodlinesse
expresseth
the
contrary
thereunto
.
The
Originall
importeth
such
a
crue
,
as
are
so
restlesly
affected
with
worldly
cares
;
and
euill
perturbations
of
the
minde
,
that
they
are
endlesly
,
hurried
to
and
fro
in
their
vngodlinesse
:
like
the
sea
,
which
hath
no
power
to
stay
it selfe
.
The
vngodly
(
saith
hee
)
are
like
the
troubled
sea
,
when
it
cannot
rest
;
whose
waters
cast
vp
mire
and
dirt
.
to
goe
away
.
And
Saint
Augustine
saith
,
Ille
abijt
,
qui
recessit
a
Deo
.
By
Councels
are
here
ment
the
internall
deliberations
of
the
minde
;
Imaginations
of
the
thoughts
of
his
heart
,
were
onely
euill
continually
.
For
,
Councell
is
not
here
so
strictly
taken
as
Aristotle
defines
it
in
his
Ethicks
;
Councell
is
the
finding
out
of
the
fittest
meanes
to
bring
any
thing
to
passe
;
but
Councell
in
this
place
,
signifieth
rather
Temptations
,
then
such
Councell
:
and
it
hath
aswell
respect
to
the
inward
perswasions
of
our
owne
lufts
,
as
to
the
outward
aduise
of
others
.
Euery
man
,
Iames
,
is
tempted
,
when
he
is
drawne
away
and
enticed
by
his
owne
corruption
,
Iam.
1.4
.
But
if
you
will
know
further
,
and
more
particularly
what
the
externall
Councels
of
the
vngodly
be
,
whereto
they
tend
,
and
what
euents
follow
them
;
you
may
reade
it
in
the
Prouerbs
of
Solomon
,
Chap.
1.
vers.
10.
2.
Sam.
19.
21.
Gen.
37.
&c.
stand
in
the
way
of
sinners
,
and
here
is
expressed
a
degree
of
wickednesse
beyond
walking
in
the
Councels
of
the
vngodly
.
To
stand
,
what
it
meanes
.
and
second
Table
of
the
law
.
These
are
said
to
stand
,
not
because
they
walke
no
further
in
the
path
of
vnrighteousnesse
:
but
rather
,
because
they
not
returning
back
to
the
way
of
Godlinesse
,
follow
their
wicked
actions
,
with
a
setled
delight
in
them
:
Stant
quia
in
peccato
delectantur
,
saith
Saint
Augustine
;
yea
,
they
are
such
as
perseuere
vntill
they
haue
gotten
a
habit
in
sinne
,
and
made
(
as
it
were
)
a
beaten
path
in
vnrighteousnesse
.
For
,
such
is
the
Emphasis
of
the
word
,
as
it
imports
a
continuance
and
insisting
in
euill
:
not
a
falling
by
infirmitie
,
as
Dauid
,
and
Peter
fell
;
but
a
reiterating
and
heaping
of
sinne
vpon
sinne
,
through
the
whole
course
of
their
liues
.
broade
and
much
troden
way
,
leading
to
destruction
,
whereof
our
Sauiour
spake
,
And
to
make
the
matter
more
plaine
;
those
that
stand
in
the
way
of
Sinners
,
are
not
such
as
vnwillingly
,
or
through
infirmitie
offend
:
For
,
there
is
no
man
on
the
earth
that
doth
good
,
and
sinneth
not
(
saith
the
Preacher
)
but
those
who
setling
their
loue
vpon
euill
,
haue
gotten
(
as
I
said
)
a
habit
in
sinning
:
Such
,
were
the
Sodomites
,
that
pressed
into
the
house
of
Lot
;
God
damme
me
;
and
such
,
are
those
Gallants
amongst
vs
,
as
dare
,
impudently
,
bost
of
their
beastlinesse
,
or
in
merriment
publish
their
owne
lasciuiousnesse
:
euen
these
are
such
,
sit
in
the
seate
of
the
scornefull
(
that
is
)
hee
must
not
haue
fellowship
with
obstinate
Hereticks
;
scoffers
,
walking
after
their
owne
lusts
,
and
saying
,
where
is
the
promise
of
his
comming
:
for
,
since
the
Fathers
fell
asleepe
,
all
things
continue
as
they
were
?
Such
sinners
,
and
scorners
as
these
;
were
the
Iewes
that
despised
Christ
:
Such
,
are
they
that
for
temporall
aduancements
,
maintaine
Doctrines
against
the
knowne
truth
,
and
their
owne
Consciences
;
such
,
are
those
that
make
Religion
a
colour
for
their
villany
;
Deuouring
widowes
houses
,
vnder
the
pretence
of
long
prayer
:
and
these
,
To
fit
;
what
it
meanes
.
that
continues
in
his
peruersenesse
,
without
repentance
,
vnto
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
vp
the
three
degrees
of
comparison
,
and
the
third
and
last
step
to
the
Diuell
:
For
,
to
walke
in
the
councell
of
the
vngodly
(
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
seate
of
the
scornefull
(
which
is
to
die
impenitent
in
his
wickednesse
)
is
worst
of
all
,
and
the
highest
degree
of
a
Reprobate
.
But
,
Councels
of
the
vngodly
,
are
vnderstood
the
vaine
cogitations
of
meere
naturall
men
,
with
the
superstitions
of
Iewes
and
Pagans
;
the
way
of
sinners
,
is
a
vitious
course
of
life
,
as
the
breach
of
the
morrall
precepts
;
and
the
Chayre
of
Scorners
,
is
the
obstinate
profession
of
false
Doctrines
.
Now
,
he
that
beleeues
not
the
promise
of
the
Gospell
,
walkes
in
the
Councell
of
the
first
;
hee
that
adicts
himselfe
to
Pride
,
Couetousnesse
and
such
like
;
stands
in
the
way
of
the
second
:
And
hee
,
that
dies
in
the
maintenance
of
a
false
worship
,
or
in
any
of
these
sinnes
,
without
repentance
;
is
seated
in
the
seate
of
the
Scornefull
.
Chaire
of
Pestilence
.
And
it
very
well
expresseth
the
nature
of
that
sinne
:
For
,
as
the
plague
of
Pestilence
,
is
a
disease
most
dangerous
;
infectious
;
and
the
suddaine
deuourer
of
mightie
congregations
:
So
,
those
kind
of
sinners
doe
by
their
doctrines
,
contemptible
speeches
of
God
,
and
euill
example
;
quickly
infect
,
poyson
,
and
kill
the
soules
of
an
innumerable
multitude
of
men
.
And
therefore
obstinate
Hereticks
,
Atheists
,
false
Teachers
,
Scorners
of
the
Truth
,
Deriders
of
Religion
,
and
vnrepentant
sinners
;
may
very
well
be
said
to
sit
,
in
the
Chayre
of
Pestilence
:
For
,
they
are
the
plague
of
the
world
;
and
to
be
abhorred
as
a
most
dangerous
,
and
infectious
Pestilence
,
to
the
soule
of
Man
.
And
thus
haue
you
this
gradation
opened
;
which
may
bee
eyther
vnderstood
according
,
to
the
ordinarie
course
:
to
wit
,
as
from
the
positiue
,
to
the
superlatiue
;
in
this
manner
.
He
that
is
a
blessed
man
,
must
bee
carefull
,
that
he
walke
not
in
the
Councell
of
the
vngodly
;
much
more
that
he
stand
not
in
the
way
of
sinners
:
but
aboue
all
things
,
he
must
be
most
circumspect
,
that
he
shunne
;
the
infectious
seate
of
Scorners
,
Or
else
it
may
be
inuerted
thus
:
The
man
that
wold
be
blessed
;
ought
not
only
to
auoide
the
pestilent
seate
of
Scorners
&
obstinate
inrepentant
sinners
:
but
eschew
also
as
farre
asin
him
lies
,
the
action
,
or
iteration
of
any
sinne
;
nay
,
he
should
not
so
much
as
suffer
his
thoughts
willingly
,
the
vngodly
perswasions
of
carnall
desires
.
The
Doctrines
and
Obseruations
,
which
may
properly
be
gathered
out
of
this
verse
,
are
these
.
First
,
I
obserue
,
that
there
be
but
three
steps
to
Hell
,
the
purpose
of
sinne
;
the
action
of
it
;
and
an
obstinate
continuance
therein
,
without
repentance
:
and
vnlesse
we
be
very
watchfull
,
we
may
stip
downe
those
three
stayres
,
before
we
be
aware
:
For
,
Facilis
descensus
Anerni
;
it
is
an
easy
way
to
Hell
:
and
the
nature
of
sinne
is
such
;
that
it
insinuates
by
degrees
,
into
the
heart
,
without
being
perceiued
.
First
,
it
scrues
into
good
liking
;
and
gaines
the
consent
,
or
purpose
;
then
proceedes
it
vnto
action
.
And
so
forward
,
vntill
it
grow
ripe
;
euen
to
the
contempt
of
God
:
and
this
is
the
policy
of
the
Diuell
;
Others
,
hee
tempts
with
ease
;
and
makes
them
(
poore
soules
)
beleeue
,
that
if
they
might
disburthen
themselues
of
such
businesses
,
or
such
and
such
cares
,
that
they
should
then
better
attend
to
the
seruice
of
God
,
and
with
a
more
quiet
minde
,
follow
their
deuotions
.
But
the
Deceiuer
is
subtill
,
and
hath
by
experience
seene
,
that
afflictions
make
those
seek
God
,
often
and
earnestly
,
that
being
deliuered
of
their
cares
,
cannot
finde
one
houre
in
a
month
,
to
serue
him
.
Others
,
againe
,
hee
allureth
with
the
loue
of
riches
:
and
that
hee
may
may
do
so
,
he
causeth
them
to
imagin
(
perhaps
)
that
if
they
were
wealthy
,
as
some
men
are
,
whom
they
know
:
there
should
not
so
many
poore
people
,
goe
thinly
clad
;
nor
such
numbers
die
,
for
want
of
sustenance
.
So
many
Churches
should
not
lie
ruined
;
nor
so
many
works
of
Pietie
,
or
for
the
publike
profit
,
bee
vnperformed
.
Yea
,
he
perswades
them
,
that
these
temporall
things
,
may
not
only
be
sought
after
,
and
enioyed
,
without
the
displeasure
,
or
dishonour
of
God
;
but
serue
him
also
for
his
seruice
,
and
the
better
setting
forth
of
his
glory
.
And
indeed
,
so
they
may
;
where
they
are
moderately
sought
after
,
and
gained
by
honest
meanes
But
,
walking
in
the
counsells
of
the
vngodly
,
euen
after
the
vaine
cogitations
of
an
vnregenerate
heart
.
And
not
considering
the
dangerous
aduise
,
that
his
appetite
giues
him
;
hee
first
suffers
his
thoughts
,
to
bee
busied
about
those
vanities
;
next
,
approoues
of
them
;
and
then
hastens
,
to
put
them
in
execution
:
which
aduantage
,
the
Enemy
of
mans
safety
hauing
gotten
,
hee
causeth
him
to
iterate
,
and
augment
his
transgression
,
vntill
his
heart
growes
hardned
,
and
his
conscience
lose
the
sence
and
feeling
of
sinne
.
And
so
it
comes
to
passe
,
that
hee
,
who
made
no
account
of
the
transitory
things
of
this
life
,
and
was
touched
with
the
guilt
of
such
,
as
the
world
accounts
most
veniall
sinnes
;
before
he
was
allured
vnto
the
Counsells
of
the
vngodly
:
hauing
walked
a
little
in
them
;
steps
suddenly
into
the
way
of
sinners
.
Which
is
a
great
broad
path
,
that
leades
downe
a
steepe
hill
,
vntill
(
without
the
great
mercy
of
God
)
he
ariue
at
the
seat
of
the
scornfull
,
or
the
chaire
of
obstinate
impenitency
:
and
when
hee
is
once
so
low
,
and
seated
there
;
the
hill
of
repentance
prooues
so
steep
,
that
hee
neuer
returnes
again
;
but
there
continueth
in
a
desperate
estate
.
Hereby
then
wee
are
taught
,
way
of
sinners
;
where
hee
stood
a
long
time
,
heaping
one
offence
vpon
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
neuer
of
himselfe
returned
,
vntill
he
had
taken
vp
his
seat
with
the
scorners
.
And
yet
,
for
all
this
,
wee
,
euen
wee
weaklings
,
dare
giue
our selues
any
liberty
.
We
can
willingly
runne
thither
,
Some
,
I
haue
heard
say
;
that
in
all
companies
,
they
could
beare
themselues
temperately
,
and
among
Drunkards
,
escape
free
,
though
all
their
companie
failed
of
that
gouernment
:
but
alas
,
they
see
not
their
owne
deformities
;
for
,
I
haue
knowne
,
that
some
of
them
,
were
euen
then
distempered
,
when
they
sayd
so
.
Others
,
I
haue
heard
,
so
confident
in
their
owne
vertues
;
that
they
haue
professed
themselues
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
prouocations
to
folly
;
they
could
neuerthelesse
keep
themselues
,
from
any
dishonest
act
.
This
I
haue
heard
:
and
beleeue
me
;
I
think
such
a
thing
possible
,
if
they
rely
more
on
Gods
grace
,
then
their
owne
abilities
;
and
came
into
this
temptation
,
by
accident
,
without
wilfull
seeking
,
or
desiring
any
such
occasion
.
Yea
,
many
(
no
doubt
)
haue
escaped
such
trials
.
But
,
if
any
man
depend
vpon
his
owne
chastity
,
and
purposely
tempt
himselfe
with
opportunities
,
to
doe
euill
;
hee
,
walkes
the
way
which
God
approoues
not
:
and
therefore
it
shall
perish
;
yea
,
although
hee
intended
,
at
the
first
,
no
more
,
but
to
haue
it
in
his
power
,
to
doe
euill
;
it
is
a
thousand
to
one
,
if
God
giue
him
not
ouer
,
to
be
vanquished
by
that
sinne
,
which
hee
foolishly
presumed
to
ouercome
.
counsels
of
vngodlines
,
be
rounded
in
our
eares
;
and
strange
vnlooked-for
temptations
,
with
faire
opportunities
,
lay
siege
against
vs
:
yet
they
shall
not
preuaile
;
no
,
not
these
that
seeme
Mistresses
ouer
our
affections
,
and
powerfull
enough
to
command
vs
.
But
,
if
we
leaue
to
be
honestly
busied
,
and
,
as
many
of
vs
young
men
doe
,
being
idle
our selues
,
seeke
out
those
,
who
are
euery
way
as
idle
;
and
with
vaine
discourse
,
or
vnseemly
gestures
,
passe
away
our
precious
houres
.
Questionlesse
,
somtime
or
other
,
we
shall
bee
betrayed
to
commit
that
,
which
wee
little
thought
perhaps
,
to
haue
beene
guilty
of
;
and
grow
,
after
a
while
,
so
base
,
to
seeke
that
thing
of
the
Mayd
,
which
wee
presumed
the
Mistresse
could
neither
haue
commanded
,
nor
wooed
vs
vnto
.
Nay
,
I
am
perswaded
;
that
Ioseph
,
who
hath
gotten
the
title
of
Chaste
:
if
hee
would
haue
left
his
affaires
,
and
ventured
himselfe
,
as
some
of
vs
doe
,
in
effeminate
court-ships
;
it
is
to
be
feared
,
that
the
Spirit
of
God
would
haue
left
him
,
as
it
forsook
Sampson
,
or
Dauid
.
And
then
,
a
meaner
woman
then
his
Mistresse
,
might
haue
wrought
him
to
her
will
;
and
it
is
a
question
,
whether
he
would
not
haue
proued
the
Attempter
,
of
hers
,
or
some
others
Chastity
.
The
second
obseruation
,
Counsels
of
the
vngodly
,
&
the
impiety
of
misbeliefe
;
aswel
as
to
shun
the
way
of
sinners
:
which
(
as
I
sayd
before
)
is
the
committing
of
actuall
sinnes
.
honesty
;
faith
,
and
workes
;
neither
walke
in
the
Counsels
of
the
vngodly
:
nor
stand
in
the
way
of
sinners
.
For
,
all
others
are
in
danger
,
to
take
vp
their
seat
with
the
scornfull
.
But
his
delight
,
is
in
the
Law
of
the
LORD
,
and
in
his
Law
,
doth
hee
meditate
day
and
nigh
.
walking
in
the
Counsells
of
the
vngodly
,
is
opposed
,
a
delight
in
the
Law
of
the
LORD
:
to
standing
in
the
way
of
sinners
,
is
opposed
;
the
meditation
of
the
Diuine
Word
:
and
,
to
sitting
in
the
seat
of
the
scornfull
,
a
continuall
perseuerance
,
both
day
and
night
,
in
the
true
seruice
of
God
.
Yea
,
these
words
haue
in
them
,
an
excellent
Antithesis
,
or
contradiction
,
to
the
courses
of
the
wicked
;
who
,
employeth
al
his
counsels
,
endeauours
,
and
actions
,
in
seeking
vaine
ends
,
and
aduancing
his
owne
wayes
:
while
the
iust
man
,
setting
at
nought
,
all
earthly
affaires
and
delights
,
in
respect
of
Gods
will
;
is
heartily
in
loue
with
his
Word
,
and
continually
exercising
himselfe
,
By
the
Law
,
is
vnderstood
,
Preparation
to
the
Psalter
,
it
was
sometime
to
be
vnderstood
)
signifies
the
Law
of
God
,
as
it
hath
at
once
,
respect
to
all
the
ages
of
the
Church
,
from
Adam
,
vntil
the
end
of
the
world
:
and
therfore
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
haue
it
,
according
to
the
Originall
:
The
Law
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
And
these
Characters
,
some
late
Interpreters
read
Iehouah
;
supposing
the
forme
of
that
word
,
to
imply
as
much
as
;
He
that
is
,
that
was
,
and
that
is
to
come
.
For
,
preparation
to
the
Psalter
.
But
,
to
teach
vs
then
,
that
this
law
;
in
which
it
is
here
said
,
the
blessed
man
delighteth
;
is
not
the
law
of
man
,
but
of
God
;
know
that
the
vnpronounceable
Hebrew
word
here
vsed
(
and
insteede
of
which
,
the
Iewes
spoke
Adonaj
,
or
Elohim
;
the
Septuagint
,
and
Apostles
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
the
Ancient
latine
expositors
,
Dominus
;
and
the
authorized
english
Translations
,
for
the
most
,
LORD
)
is
an
essentiall
and
vncommunicable
name
,
of
our
great
,
eternall
,
and
euerliuing
God
;
who
is
most
truely
called
,
Hee
that
is
,
that
was
,
and
that
is
to
come
:
and
therefore
,
wheresoeuer
you
find
this
Tetragrammaton
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
You
may
be
assured
,
that
there
is
to
bee
vnderstood
,
eyther
one
,
or
all
the
Persons
of
the
sacred
Trinity
.
For
,
whereas
the
word
,
Adonai
,
and
Elohim
,
are
sometime
communicated
to
others
;
that
is
neuer
so
.
And
therfore
,
because
the
word
LORD
,
by
which
wee
(
according
to
the
Apostles
)
haue
exprest
it
;
may
be
communicable
to
men
:
You
shall
vnderstand
;
that
,
wheresoeuer
in
the
last
English
translation
,
you
finde
LORD
,
thus
in
Capitall
letters
:
there
,
is
that
glorious
,
and
most
essentiall
name
of
God
,
to
be
vnderstood
;
which
neuer
ought
to
be
applied
vnto
any
other
.
But
(
which
I
had
almost
outslipt
)
you
must
note
that
the
holy-Ghost
,
vseth
here
the
word
Delight
;
to
shew
vs
further
:
More
to
be
desired
then
fine
Gold
;
and
sweeter
then
honie
,
or
the
honie-combe
.
Yea
,
the
excellence
of
his
affection
;
is
further
,
and
another
way
manifested
;
in
that
hee
is
said
to
meditate
thereon
,
Temporall
;
Morrall
;
and
Allegoricall
.
Temporall
,
is
the
day
which
we
enioy
by
the
presence
of
the
Sunne
:
Metaphoricall
.
Allegorically
,
the
old
Law
,
is
called
the
Night
;
and
the
Gospell
,
tearmed
the
Day
:
and
therefore
Zacharie
in
his
song
;
wherein
he
spake
of
Christ
,
The
day-spring
from
on
high
hath
visited
vs
;
to
giue
light
to
them
that
sit
in
darkenesse
.
But
Saint
Paul
,
writing
vnto
the
Romanes
,
concerning
the
faith
of
Christ
Iesus
;
saith
in
playner
tearmes
:
That
the
Night
was
past
,
and
the
Day
was
at
hand
.
Euen
thus
many
waies
,
are
the
Day
and
Night
to
be
vnderstood
,
in
the
booke
of
God
.
But
in
this
place
;
they
are
to
be
considered
,
according
to
all
and
euery
of
these
.
The
blessed
man
;
meditateth
on
the
Law
of
the
LORD
,
day
and
night
;
that
is
:
He
pondereth
all
the
misteries
of
Iesus
Christ
;
as
they
were
promised
,
figured
,
and
prophecied
of
,
in
the
old
Testament
(
which
,
as
the
Night
,
shadowed
them
ouer
)
and
then
beleeueth
and
confesseth
them
,
as
they
were
fulfilled
in
the
new
Testament
;
which
was
the
Day
that
made
them
apparant
to
the
whole
world
:
Yea
,
he
is
continually
enclined
vnto
the
study
of
Piety
,
without
intermission
;
Morning
and
Euening
,
at
Noone-day
and
at
Mid-night
;
both
in
Prosperity
and
Aduersity
;
Openly
and
Secretly
.
For
,
many
can
bee
content
,
perhaps
,
to
spare
some
little
time
in
the
Day
,
for
the
meditation
of
Gods
word
:
but
there
are
very
few
,
that
will
breake
a
sleepe
;
and
arise
at
night
,
with
Dauid
,
to
praise
God
:
many
can
be
content
,
whilest
they
gayne
any
outward
benefit
,
or
preferrement
by
their
profession
;
to
be
hot
and
earnest
in
the
study
thereof
:
but
few
dare
abide
,
the
blacke
and
terrible
night
of
persecution
.
Nay
,
a
little
aduersity
,
or
worldly
inconuenience
,
cooles
all
their
zeale
.
Hypocrites
by
Day
,
that
is
;
openly
in
the
eyes
of
the
world
;
will
be
very
forward
,
and
seeme
to
be
stout
professors
:
but
,
in
the
Night
,
that
is
,
secretly
,
and
by
themselues
;
where
none
but
God
is
witnesse
:
they
can
laugh
at
their
owne
dissembling
;
and
with
those
people
,
of
whom
God
speakes
by
the
Prophet
Malachi
,
they
say
thus
:
It
is
in
vaine
to
serue
God
;
Againe
,
there
be
others
,
that
by
Night
,
with
Nicodemus
,
dare
,
peraduenture
,
come
to
God
;
yet
by
Day
,
are
affraid
(
or
ashamed
)
to
be
seene
in
a
Religious
mans
company
.
But
neyther
of
these
,
haue
well
vnderstood
what
is
ment
by
Meditating
Gods
word
Day
and
Night
:
nor
are
they
yet
in
the
way
of
Blessednesse
.
Out
of
this
verse
;
I
doe
obserue
these
things
.
First
,
that
there
is
no
true
happinesse
,
without
the
knowledge
of
God
;
and
the
continuall
meditation
of
his
word
.
And
that
those
,
who
are
sincerely
adicted
to
his
seruice
,
and
the
loue
of
his
Truth
,
are
in
the
right
way
to
Blessednesse
;
howsoeuer
Atheists
,
and
worldly
men
,
thinke
them
simple
fooles
;
and
their
study
lost
labour
.
Secondly
,
I
here
note
;
that
he
cannot
promise
to
himselfe
,
the
reward
of
Blessednesse
;
that
frames
a
Religion
,
or
way
to
serue
God
,
out
of
his
owne
braine
;
though
neuer
so
strict
,
or
seeming
holy
:
For
,
it
must
not
be
the
Lawes
,
or
traditions
of
men
;
that
,
he
must
meditate
,
but
the
Law
of
the
LORD
.
Lastly
,
I
doe
here
learne
this
Method
,
for
the
right
study
of
Diuinity
;
and
practise
of
Christianity
.
First
,
that
there
must
be
a
loue
vnto
the
heauenly
word
:
Secondly
,
a
progresse
,
or
going
forward
;
in
the
meditation
thereof
:
and
lastly
,
such
a
constant
perseuerance
therein
,
from
time
to
time
,
and
at
all
times
without
limitation
;
in
so
much
,
that
there
must
bee
some
part
of
euery
day
and
night
,
separated
for
the
seruice
of
God
;
that
we
may
say
with
Dauid
:
Euening
,
And
,
he
shall
be
like
a
Tree
planted
,
&c.
Hauing
deliuered
in
the
two
former
verses
,
who
is
a
Iust
and
blessed
man
,
both
by
the
Negatiue
,
and
Affirmatiue
;
he
now
confirmes
his
former
proposition
:
First
,
by
a
similitude
,
taken
from
a
fruitefull
Tree
,
euerlastingly
greene
:
Secondly
,
by
the
end
,
and
prosperous
successe
,
of
all
he
takes
in
hand
.
By
which
illustration
,
we
may
not
imagine
,
that
they
are
compared
with
any
intent
to
be
made
equall
(
For
,
the
blessed
estate
of
a
good
man
,
is
farre
beyond
all
earthly
comparisons
)
But
by
such
knowne
things
,
the
holy-Ghost
applies
his
demonstrations
to
meane
capacities
.
And
this
kinde
of
teaching
,
was
vsuall
with
our
Sauiour
;
as
appeares
by
his
illustration
of
Faith
,
kingdome
of
Heauen
,
in
likning
it
vnto
a
graine
of
Mustard-seede
;
Vide
Epist.
Henr.
Steph.
before
Marlorets
commentary
vpon
the
Psalmes
.
were
they
as
learned
in
these
;
as
they
would
seeme
to
be
in
the
other
(
at
lest
,
if
they
could
reade
them
with
the
same
desire
and
affection
)
they
should
here
finde
;
euen
,
in
the
literall
excellency
;
as
many
rare
,
and
admirable
expressions
.
Obserue
well
this
first
illustration
;
and
see
in
what
Author
you
can
better
it
.
For
,
although
men
may
,
for
many
respects
,
be
resembled
vnto
Trees
;
by
reason
of
some
similitude
in
their
condition
(
as
thus
:
Euery
Tree
is
eyther
for
building
,
or
fire
wood
;
and
so
,
all
men
are
eyther
prepared
to
build
vp
the
new
Ierusalem
withall
;
or
,
appointed
fewell
for
hell
fire
)
yet
;
there
are
certaine
choyse
Trees
,
which
doe
more
properly
serue
to
figure
out
the
estate
of
the
Blessed
:
as
here
in
this
Psalme
,
and
by
this
comparison
;
you
shall
vnderstande
.
For
;
hereby
,
Those
plants
which
his
heauenly
Father
hath
not
planted
,
should
be
rooted
vp
.
Moreouer
,
a
Tree
planted
;
insteede
of
that
wilde
nature
which
formerly
it
retayned
;
is
bettered
,
and
made
more
fruitefull
by
a
new
plantation
:
and
in
like
manner
;
that
man
,
who
had
else
beene
naturally
apt
to
bring
forth
nothing
,
but
the
sowre
fruits
of
the
flesh
;
being
planted
in
the
vine-yeard
of
Gods
Church
,
by
the
hand
of
Grace
:
regenerates
,
and
yeelds
forth
plentifully
,
the
sweete
fruits
of
the
spirit
.
Secondly
,
Springs
,
or
Riuers
of
water
;
by
which
,
the
blessednesse
of
the
Iust
man
,
is
further
illustrated
:
For
,
as
that
tree
,
can
neither
be
barren
thorough
the
sterrile
drought
of
the
soyle
;
nor
endangered
by
the
scorching
heate
of
Sommer
:
whose
roote
is
euer
moistened
,
with
the
nourishing
waters
of
a
pleasant
streame
;
So
,
the
regenerate
man
,
hauing
his
roote
in
Christ
(
where
the
euer
springing
fountaines
of
his
Grace
;
with
sweete
dewes
of
mercy
,
continually
cherish
it
)
euen
he
,
shall
alway
flourish
.
For
,
neither
can
he
be
consumed
as
the
wicked
are
,
by
the
burning
fire
of
Gods
indignation
;
nor
made
vnprofitable
for
want
of
nourishment
.
To
the
same
effect
speakes
the
Prophet
Ieremy
,
He
shall
bee
(
saith
he
)
as
a
Tree
that
is
planted
by
the
waters
;
and
that
spreadeth
forth
her
rootes
by
the
Riuer
,
and
shall
not
see
when
heate
commeth
:
but
her
leafe
shall
be
greene
,
and
shall
not
be
carefull
in
the
yeere
of
drouth
,
neither
shall
cease
from
yeelding
fruite
.
By
the
Riuers
of
water
,
Thirdly
,
it
giueth
fruite
in
due
season
:
Whereby
is
manifested
another
propertie
of
the
blessed
Iustman
:
By
the
fruite
(
saith
our
Sauiour
)
the
Tree
is
knowne
;
and
so
is
the
iust
man
by
his
workes
:
Who
,
in
bringing
forth
his
spirituall
fruits
,
may
(
not
vnfitly
)
be
resembled
to
a
Tree
.
For
,
as
the
Tree
brings
forth
fruits
for
others
,
rather
then
for
it selfe
:
So
,
the
vpright
man
fructifies
,
and
sends
forth
good
workes
,
and
deedes
of
Charitie
;
not
,
thereby
to
merit
ought
for
himselfe
;
but
to
glorifie
God
,
and
to
benefit
others
.
Which
is
a
noble
Blessednesse
.
For
,
as
the
Apostle
saith
;
it
is
a
more
blessed
thing
to
giue
,
then
to
receiue
.
in
season
,
Sauiour
meant
,
when
hee
,
Herein
is
my
Father
glorified
,
that
you
beare
much
fruit
.
Fourthly
,
His
leafe
shall
not
fade
:
Yet
;
Plin.
lib.
16.
cap.
20.
as
Pliny
saith
,
without
fruit
;
and
therefore
must
,
consequently
,
bee
alwayes
greene
:
so
,
the
Iust
man
is
continually
beautified
,
with
all
the
accomplishments
of
a
Christian
;
full
of
holy
thoughts
,
plentifull
in
profitable
words
,
and
seriously
exercised
in
good
actions
,
without
wearinesse
in
well-doing
:
and
to
accompany
that
fruitfulnesse
,
enioyeth
such
a
perpetuall
happines
,
as
growes
at
no
time
subiect
to
any
momentary
change
.
What
storm
soeuer
happens
,
hee
is
still
in
a
flourishing
and
prosperous
estate
:
yea
,
when
the
vngodly
(
like
those
trees
which
are
altered
,
according
to
the
disposition
of
euery
season
)
must
lose
,
in
the
winter
of
their
triall
,
all
that
vncertaine
glory
,
gotten
in
the
spring-time
of
their
prosperity
:
euen
then
;
the
happinesse
of
the
righteous
is
so
permanent
,
as
the
coldest
frost
of
aduersity
,
can
neuer
strip
him
of
his
faire
leaues
:
that
is
:
no
persecution
shall
bee
able
to
take
from
him
,
the
faire
liuery
of
his
profession
,
nor
put
him
,
beside
the
Crowne
of
an
immortall
glory
.
whatsoeuer
he
doth
,
shall
prosper
:
In
these
words
,
hee
doth
(
as
it
were
)
summe
vp
,
and
make
perfect
his
expression
of
happinesse
.
And
the
Prophet
doth
it
without
the
Metaphor
;
for
,
I
haue
obserued
,
that
to
expresse
one
and
the
same-sentence
;
partly
by
the
figure
,
and
partly
without
:
is
ordinary
in
the
Psalmes
.
Yet
,
the
great
Scholler
,
and
Cardinall
,
Bellarmine
;
in
his
Comment
vpon
this
Psalme
,
would
haue
these
words
(
whatsoeuer
hee
doth
,
shall
prosper
)
to
be
referred
vnto
the
Tree
.
Then
,
hauing
interpreted
the
Hebrew
Verbe
,
Iasliach
;
prosperare
faciet
,
will
make
to
prosper
:
he
gathers
from
thence
,
an
actiue
vertue
to
bee
in
the
tree
;
helping
on
the
ripening
of
his
owne
fruits
.
And
,
by
the
application
of
the
similitude
,
would
also
note
vnto
vs
;
that
,
there
were
an
actiue
vertue
of
free
will
in
man
,
concurring
with
the
Diuine
grace
,
to
meritorious
works
.
But
,
by
his
leaue
,
it
seemes
to
mee
,
not
so
to
bee
vnderstood
;
for
,
that
interpretation
,
is
both
harsh
in
the
sence
,
and
contradictory
to
the
opinion
of
most
Expositors
.
Yea
,
one
of
his
owne
faction
,
Lorinus
,
a
learned
Iesuite
,
writing
on
this
Psalme
,
sayth
;
that
it
ought
rather
to
be
vnderstood
of
the
Iust
man
,
then
of
the
Tree
.
Lyra
,
a
very
ancient
Expositor
,
hath
so
taken
it
also
:
and
so
haue
the
greatest
number
of
most
authenticall
Writers
.
For
which
cause
;
I
rather
allow
it
:
but
especially
,
by
reason
I
beleeue
it
,
to
be
indeed
the
best
,
and
natural
sence
of
this
Text
;
agreeable
to
the
happy
estate
of
a
good
man
;
and
the
same
blessing
,
which
the
Scriptures
testifie
,
to
haue
beene
vouchsafed
to
such
as
feare
God
.
For
,
Ioseph
:
The
LORD
made
all
that
he
did
,
to
prosper
in
his
hands
.
All
things
worke
together
for
good
,
to
them
that
loue
God
.
Dauid
also
confirmeth
the
same
,
out
of
his
owne
experience
:
for
,
saith
he
;
It
was
good
for
mee
,
that
I
was
in
trouble
.
And
indeede
,
it
is
the
end
which
crownes
all
,
and
that
which
makes
the
vndertaking
prosperous
,
or
vnfortunate
:
not
the
occurrences
,
that
happen
well
,
or
ill
,
in
the
proceeding
.
For
,
though
a
Commander
in
the
warres
finde
,
that
all
his
determinations
proceeded
ill
,
in
the
ordering
of
his
Battles
;
and
that
all
his
Stratagems
,
turned
a
while
,
to
his
hinderance
:
yea
,
though
with
the
losse
,
of
many
thousands
of
his
men
,
and
the
effusion
of
much
of
his
owne
bloud
,
he
hath
endured
a
terrible
,
and
sharp
encounter
.
Yet
,
if
at
last
,
the
victory
bee
on
his
side
,
he
hath
his
aime
;
and
thinks
,
that
his
vndertaking
prospered
in
his
hands
.
So
,
though
a
Christian
man
hath
,
in
this
life
,
suffered
innumerable
miseries
;
though
matters
haue
succeeded
so
ill
with
him
,
that
sorrow
vpon
sorrow
,
and
mischeefe
vpon
mischeefe
,
ouerwhelmed
him
,
and
euery
thing
that
he
endeauoured
,
tell
out
contrary
to
his
expectation
;
yet
,
if
at
last
(
as
questionlesse
he
shall
)
he
reape
the
Crowne
of
immortall
glory
:
we
may
very
well
say
,
that
whatsoeuer
he
did
,
hath
prospered
.
Yea
,
his
miseries
and
infirmities
,
were
for
his
good
,
suffered
to
come
vpon
him
;
euen
they
also
,
prospred
in
his
hands
;
and
were
the
meanes
to
make
him
,
a
right
blessed
man
.
Blessednesse
;
Beatitudo
in
via
,
&
in
Regno
;
A
blessednesse
in
the
way
,
and
in
the
Kingdom
.
That
in
the
way
,
is
also
two-fold
;
one
,
on
the
right
hand
;
and
the
other
,
on
the
left
:
The
left-hand
happinesse
;
is
the
abundance
of
temporall
prosperities
.
For
,
the
Psalmist
hauing
reckoned
vp
many
temporall
benefits
;
concludeth
with
these
words
.
Blessed
are
the
people
,
that
bee
so
.
Happinesse
on
the
right
hand
,
is
the
gift
of
spirituall
graces
,
bestowed
in
this
life
.
For
,
saith
our
Sauiour
,
Blessed
are
the
poore
in
spirit
,
the
humble
;
those
that
hunger
and
thirst
after
righteousnesse
,
&c.
But
the
last
of
these
blessings
;
appertaines
onely
to
the
children
of
God
:
the
other
,
are
indifferently
bestowed
,
both
on
good
and
bad
.
The
Blessednesse
in
the
Kingdome
;
is
that
,
which
is
principally
meant
in
this
Psalme
:
and
indeede
,
the
most
perfect
compleat
happinesse
.
The
possession
of
that
,
wee
haue
now
in
hope
onely
.
None
,
but
the
sonnes
of
God
,
can
enioy
it
,
in
the
other
world
(
as
is
aforesayd
)
nor
,
can
any
man
,
but
those
that
haue
their
hearts
enlarged
,
by
the
Holy
Ghost
;
enter
into
a
worthy
thought
thereof
,
It
is
that
,
which
eye
hath
not
seene
,
nor
eare
heard
,
neither
comes
it
into
the
heart
of
man
,
to
conceiue
what
God
hath
prepared
for
them
,
that
loue
him
.
It
is
so
many
degrees
,
beyond
the
felicity
of
this
life
,
that
the
most
blessed
man
is
miserable
here
,
in
comparison
of
the
happinesse
,
which
hee
shall
bee
crowned
with
all
,
after
his
death
.
And
therfore
,
if
you
haue
respect
to
that
,
which
may
most
properly
bee
called
Blessednesse
,
it
must
bee
loked
for
in
another
world
;
for
,
as
the
Poet
saith
:
—
Dicique
beatus
Ante
obitum
nemo
,
supremaque
funera
debet
.
We
none
may
blessed
call
,
Before
their
funerall
.
Cheefe
Good
;
this
is
eternal
life
,
to
know
the
only
true
God
,
and
him
whom
thou
hast
sent
,
Iesus
Christ
,
saith
S.
Iohn
.
Secondly
,
there
must
be
a
fruition
,
and
full
enioying
of
that
Cheefe
Good
,
being
so
knowne
.
And
lastly
,
a
perfect
delight
,
and
contentation
in
that
which
is
enioyed
.
Without
euery
of
which
circumstances
,
there
is
no
perfect
happinesse
.
For
,
hee
that
enioyes
,
and
is
contented
;
without
the
full
knowledge
,
of
the
certainty
,
and
worth
of
that
,
which
he
enioyes
:
hath
but
a
dull
vncertaine
contentation
;
and
is
depriued
of
a
great
part
of
his
felicity
.
In
like
manner
,
hee
that
knowes
what
it
is
to
bee
happy
,
and
hath
it
not
in
possession
,
is
so
farre
from
happinesse
;
that
he
is
the
more
miserable
,
by
the
apprehension
which
he
hath
,
of
the
great
good
hee
wanteth
.
But
if
hee
did
know
,
and
enioy
to
;
yet
,
if
hee
had
not
the
blessing
of
a
contented
minde
,
it
were
as
much
,
as
if
he
enioyed
nothing
.
Neither
,
as
I
thinke
,
can
hee
bee
sayd
,
to
be
blessed
,
who
enioyeth
not
what
hee
loueth
,
whatsoeuer
it
be
;
nor
hee
,
that
attaineth
to
what
hee
affecteth
,
if
it
bee
hurtfull
;
nor
hee
,
that
is
not
pleased
with
that
,
which
he
possesseth
,
although
it
bee
the
best
thing
.
And
hee
giueth
this
reason
:
Nam
,
&
qui
appetit
quod
adipisci
non
potest
cruciatur
;
&
qui
adeptus
est
,
quod
appetendum
non
est
,
fallitur
;
&
qui
non
appetit
quod
adipiscendum
esset
;
aegrotat
.
Id
est
:
For
,
hee
which
desireth
what
cannot
be
attained
,
is
vexed
;
hee
that
hath
attained
vnto
that
,
which
proues
not
worthy
desiring
,
is
deceiued
;
and
hee
which
affecteth
not
,
what
is
indeede
worthy
the
enioying
,
is
sicke
;
or
faulty
in
himself
.
And
so
,
not
one
of
these
,
can
bee
blessed
:
because
,
neither
of
their
soules
is
without
vexation
and
misery
.
For
,
if
it
might
bee
so
;
these
two
contraries
,
Blessednesse
,
and
Vnhappinesse
;
should
dwell
together
at
the
same
time
,
in
one
man
:
which
were
impossible
.
This
Blessednesse
,
The
Doctrines
,
that
we
may
gather
from
this
third
verse
,
are
these
.
by
the
riuers
of
waters
:
Wee
are
taught
,
what
the
instrumentall
causes
of
our
saluation
are
;
euen
the
Word
of
God
,
&
his
blessed
Sacraments
.
Riuers
of
waters
,
are
those
allegorically
vnderstood
(
as
I
sayd
before
)
&
in
that
,
they
are
sayd
to
be
planted
;
thereby
,
wee
also
gather
further
,
that
such
as
are
out
of
the
Church
,
till
they
bee
there
seated
,
by
the
fountaines
of
(
life
and
inoculated
into
the
mysticall
body
of
Christ
)
are
not
yet
in
the
state
of
Blessednesse
.
Thirdly
,
Fourthly
and
lastly
,
That
hee
,
which
would
be
a
blessed
man
,
ought
to
auoyd
all
manner
of
sinne
,
loue
Gods
Word
:
meditate
it
,
practise
it
,
goe
forward
in
that
practise
,
bring
forth
fruits
of
righteousnesse
;
and
continue
vnto
the
end
of
his
life
,
in
that
course
.
THe
Prophet
;
or
,
rather
the
Holy-Ghost
,
by
the
mouth
of
the
Prophet
,
hauing
in
the
former
part
of
this
Psalme
;
The
vngodly
are
not
so
.
For
,
they
carrie
in
them
a
direct
Antithesis
vnto
the
whole
first
part
of
the
Psalme
;
and
imply
euery
whit
asmuch
,
as
if
the
Prophet
had
said
:
The
wicked
are
such
;
as
neyther
discontinue
their
walke
,
in
the
Counsels
of
the
vngodly
:
nor
shunne
the
way
of
euill
doers
;
nor
auoide
the
seate
of
the
scornefull
.
And
therefore
,
are
in
no
possibility
,
to
be
so
happy
as
are
the
righteous
.
And
this
the
Septuagint
,
very
powerfully
expresseth
,
by
doubling
the
Negatiue
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
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
Gods
word
,
as
the
righteous
;
and
therefore
he
taketh
no
such
knowledge
of
their
waies
:
they
doe
not
so
affect
the
way
of
his
seruice
;
&
therefore
he
suffers
their
way
to
perish
:
they
are
not
so
planted
;
and
therefore
not
so
safe
,
but
in
danger
to
be
rooted
vp
,
by
the
iudgements
of
God
:
they
are
not
so
situated
,
where
they
may
be
nourished
,
by
the
moysture
of
the
Riuers
of
Gods
grace
,
conueyed
by
his
word
and
Sacraments
,
into
their
hearts
;
and
therefore
,
not
so
flourishing
;
but
in
danger
to
be
withered
by
the
burning
heate
of
his
Indignation
:
they
are
not
so
fruitfull
;
and
therefore
,
likely
to
vndergoe
a
curse
,
with
the
barren
fig-Tree
.
They
are
in
nothing
answerable
to
the
condition
of
the
well
planted
Tree
,
here
spoken
of
:
but
vngodly
men
,
and
Hypocrites
,
for
the
most
part
,
yeeld
no
fruit
at
all
.
If
they
bring
forth
any
;
it
is
not
good
.
And
then
it
is
no
better
then
if
they
were
vnfruitfull
:
For
euery
Tree
that
bringeth
not
forth
good
fruite
,
shall
be
hewen
downe
,
and
cast
into
the
fire
.
Or
though
it
might
,
perhaps
,
for
some
respects
,
be
called
good
fruite
,
which
they
giue
;
then
it
is
none
of
their
owne
:
For
,
they
doe
,
like
most
of
the
great
rich
men
in
these
dayes
;
who
,
other
while
indeede
,
relieue
a
few
poore
soules
.
But
it
is
with
the
fruit
of
other
mens
labours
.
Yea
,
they
leaue
many
goodly
shewes
of
Charity
behinde
them
;
with
that
which
had
beene
,
with
extreme
couetousnesse
and
oppression
,
torne
,
as
it
were
,
out
of
the
throates
of
their
poore
Neighbours
.
Or
if
we
should
grant
that
it
was
their
owne
fruite
they
gaue
;
yet
,
it
would
be
found
to
come
out
of
season
,
and
when
there
is
no
great
neede
of
it
:
whereas
a
cup
of
cold
water
;
giuen
vnto
a
poore
man
in
extremity
:
comes
in
better
season
,
then
a
great
deale
of
vaine
liberality
at
other
times
.
But
,
if
wee
should
yeeld
them
this
;
that
their
fruite
came
in
season
;
Nor
are
the
vngodly
,
in
respect
of
their
vnfruitfulnesse
,
or
vntimelinesse
in
bearing
fruite
(
onely
)
so
contrary
to
the
righteous
:
but
euen
their
leaues
,
those
their
faire
leaues
;
that
make
them
seeme
so
flourishing
,
are
but
the
Sommer
ornaments
of
prosperity
;
and
must
wither
and
fall
off
,
in
the
winter
of
their
triall
.
Yea
,
nothing
they
take
in
hand
shall
prosper
them
in
the
way
to
true
happinesse
;
therefore
all
their
vndertakings
are
in
vaine
.
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
vnto
the
felicitie
of
the
Iust.
Which
he
yet
maketh
more
apparant
:
and
,
howsoeuer
the
world
esteemes
her
owne
as
fortunate
men
;
he
shewes
the
contrary
.
Seeming
also
,
not
contented
to
set
it
forth
by
a
similitude
,
directly
contrary
to
the
former
;
he
leaueth
the
first
Metaphor
,
and
resembles
them
,
to
the
vilest
and
lightest
Chaffe
:
as
if
else
,
he
should
not
haue
made
them
contemptible
enough
,
in
his
expression
.
their
very
place
of
being
(
as
Dauid
saith
)
shall
decay
,
and
be
no
more
found
.
For
,
the
terrible
winde
of
Gods
wrath
,
shall
puffe
all
,
into
euerlasting
perdition
.
Yea
,
Gods
iudgement
will
rush
vpon
them
on
a
suddaine
,
and
inuisibly
,
as
a
wind
:
which
shall
come
they
know
not
from
whence
;
and
carrie
them
they
know
not
whether
.
Nor
shall
their
strength
,
eminence
,
or
greatnesse
,
defend
them
.
But
,
as
the
winde
makes
most
hauock
among
tall
Cedars
,
on
high
Mountaines
:
So
,
shall
their
pride
and
loftinesse
,
make
them
more
subiect
to
the
tempest
of
Gods
indignation
.
As
appeared
in
Pharaoh
,
Nebuchadonezor
,
Herod
;
and
such
other
.
But
some
may
say
;
many
vngodly
men
liue
free
from
all
those
miseries
and
crosses
here
spoken
off
.
Truely
,
it
seemes
so
for
a
time
;
but
the
greater
will
be
their
sorrow
at
the
last
.
Nay
,
I
am
perswaded
,
that
euen
in
this
life
,
and
at
the
best
;
they
haue
so
much
bitternesse
,
to
make
vnsauorie
all
their
delights
:
a
Day
of
Iudgement
.
Which
,
putteth
him
into
such
a
desperat
feare
;
that
he
is
neuer
alone
,
but
his
heart
quakes
;
and
his
guilty
Conscience
so
stings
&
threatens
him
,
with
hell
and
damnation
;
that
hee
sometime
wisheth
hee
were
indeede
,
realy
dust
,
or
Chaffe
;
and
that
,
the
winde
might
scatter
him
into
nothing
.
Oh
God!
that
I
were
able
so
to
scrue
this
,
into
the
hearts
of
worldlings
;
as
to
make
their
muddy
apprehensions
,
more
sensible
of
their
vnhappinesse
:
and
allure
them
,
to
seeke
for
that
true
and
perfect
felicitie
,
which
is
here
promised
.
But
alas
!
it
is
beyond
my
power
.
For
the
whole
world
(
almost
)
hath
runne
through
all
the
degrees
of
wickednesse
;
and
the
greatest
part
,
are
become
Benchers
,
in
that
damnable
society
of
Scorners
:
with
whom
,
it
is
impossible
to
preuaile
.
Nay
,
my
God
;
would
thou
mightst
bee
pleased
(
though
it
were
but
so
farre
,
to
enable
mee
with
thy
spirit
)
that
the
apprehension
of
these
things
,
might
euer
continue
in
my selfe
,
so
feruent
,
as
at
sometimes
they
be
.
For
,
by
that
meanes
,
I
should
not
onely
;
neuer
more
againe
,
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
blessednesse
which
is
prepared
for
the
louers
of
thy
Law
:
that
the
worlds
minions
shold
see
,
I
did
not
meerely
in
word
;
but
truely
in
deede
;
neglect
,
and
despise
all
those
things
,
which
they
account
eyther
felicities
,
or
disasters
in
this
life
.
Yea
,
they
should
perceiue
me
,
so
farre
from
thinking
my selfe
a
miserable
man
;
For
being
in
pouerty
,
slandered
,
neglected
,
contemned
,
tortured
,
with
such
like
:
or
,
from
imagining
my selfe
a
happy
man
,
in
the
fruition
of
that
vaine
fauour
,
honour
,
wealth
,
ease
,
fame
,
and
respect
,
which
they
glorie
in
▪
as
,
they
should
with
enuie
be
forced
to
confesse
within
themselues
;
that
,
by
a
meanes
which
the
world
knew
not
,
I
had
ariued
at
such
felicitie
;
as
in
respect
thereof
,
their
happinesse
,
was
but
as
dirt
,
and
dung
to
Gold
and
Siluer
.
And
perhaps
also
when
they
were
in
their
greatest
earthly
pompe
:
It
should
more
vexe
them
,
to
behold
me
(
whom
they
account
miserable
)
disdayning
those
things
as
triuiall
,
wherein
they
place
their
highest
blessednesse
;
then
it
can
delight
,
or
content
them
,
to
possesse
those
pleasures
or
preferments
which
they
enioy
.
This
,
oh
Lord
were
possible
;
if
thou
wouldst
alwaies
preserue
in
thy
seruant
,
the
consideration
,
which
at
sometime
thou
vouch
safest
to
bestow
vpon
me
.
But
I
am
the
meanest
of
thy
children
;
and
I
confesse
that
these
good
affections
,
and
apprehensions
,
which
I
sometime
haue
of
the
blessednesse
here
promised
:
doe
often
;
yea
,
too
often
faile
in
me
.
And
then
,
I
doe
not
onely
shrinke
as
much
as
any
other
,
vnder
the
burthen
of
temporall
afflictions
:
but
my
heart
is
also
intangled
,
with
those
desires
,
and
preposterous
contentments
,
that
vainest
world-lings
seeke
after
.
Which
weakenesse
;
I
both
heartily
pray
thee
(
Oh
God
)
to
heale
in
me
;
and
surely
beleeue
also
,
that
thou
wilt
doe
it
,
when
it
shall
be
most
for
thy
glory
,
and
my
furtherance
,
in
the
way
of
truest
Blessednesse
.
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
againe
,
to
speake
of
them
.
Therefore
the
vngodly
shall
not
stand
in
the
Iudgement
,
in
sine
,
doth
plainely
denote
.
They
shall
not
be
able
to
stand
in
the
iudgment
,
To
stand
,
what
it
signifies
.
nor
in
the
congregation
of
the
righteous
.
That
is
;
they
shall
not
be
approued
but
haue
iudgement
pronounced
against
them
,
to
their
ouerthrow
,
at
the
generall
Doome
.
For
,
so
are
these
words
,
shall
not
stand
,
to
bee
vnderstood
.
And
the
phrase
is
not
onely
proper
to
the
Hebrewes
;
but
vsuall
among
the
Latines
,
and
vs
also
.
Cicero
hath
,
Causa
cadere
;
which
,
is
after
the
same
manner
of
speaking
:
And
Terence
,
where
hee
saith
,
Se
,
vix
stetisse
;
meanes
,
that
some
of
his
Fables
were
scarse
approued
of
,
by
the
common
people
.
And
when
,
with
vs
,
a
man
comes
to
his
triall
,
before
a
Iudge
:
we
often
say
,
Hee
cannot
stand
out
.
Or
,
that
,
Hee
will
haue
a
fall
;
when
we
meane
,
his
cause
shall
not
receiue
approbation
.
Now
,
the
reason
,
why
the
vngodly
shall
not
stand
in
Iudgement
,
&c.
is
partly
shewed
in
the
former
verse
.
And
that
is
,
because
they
are
but
as
the
Chaffe
;
euen
the
refuse
of
man-kind
,
vaine
,
light
,
vnnecessary
persons
,
without
fruit
,
wholly
voyd
of
that
worth
and
weight
,
which
should
make
them
of
esteeme
in
the
sight
of
God
.
Yea
,
such
as
cannot
bee
able
to
endure
his
iudgements
;
because
,
they
will
bee
vnto
them
,
as
the
winde
,
scattering
Chaffe
.
Alas
!
who
would
imagine
this
(
seeing
the
brauery
of
this
worlds
Fauorites
)
but
that
the
Spirit
of
God
hath
sayd
it
?
Now
,
they
are
so
mighty
,
that
they
thinke
it
impossible
,
to
bee
mooued
.
They
haue
Counsells
,
in
which
the
Righteous
are
not
to
walke
:
Wayes
,
wherein
they
must
not
stand
:
Iudgements
,
in
which
the
innocent
dare
not
appeare
:
And
they
haue
Assemblies
,
and
solemne
meetings
,
from
which
they
exclude
all
good
men
.
But
,
when
the
Iudgement
here
spoken
of
,
comes
(
for
there
will
come
such
a
day
)
the
poore
dispersed
,
and
despised
members
of
Christ
,
shall
bee
gathered
into
one
Congregation
,
whereinto
no
vncleane
thing
shall
enter
.
Nor
,
shall
the
vngodly
mingle
among
them
,
in
their
Assembly
;
but
bee
separated
from
them
,
and
thrust
vnto
the
left
hand
of
the
Iudge
.
And
although
,
here
they
may
appeare
powerfull
;
make
great
boast
of
their
authority
;
and
,
perhaps
,
in
our
Courts
of
Iudgement
on
earth
,
be
able
to
stand
out
,
vntill
they
haue
ruined
the
innocent
(
for
,
in
any
cause
,
fauours
are
to
bee
had
,
among
the
corrupted
Iudges
of
this
world
.
)
Yet
,
in
the
generall
Doome
,
when
euery
man
shall
appeare
naked
,
without
bribes
;
and
before
a
Iudge
,
that
can
neuer
be
corrupted
.
Alas
!
what
will
those
things
?
those
vain
things
,
profit
them
,
wherein
they
now
glory
?
Then
,
those
noble
Tyrants
shall
be
glad
,
to
sneake
into
corners
,
and
cranies
of
the
earth
,
to
hide
themselues
from
the
presence
of
God
.
They
shall
not
haue
power
,
to
stand
among
those
poore
men
,
ouer
whom
they
haue
heretofore
tyrannized
;
nor
bee
able
to
abide
the
least
triall
of
Gods
Iustice
:
but
,
affrighted
with
the
terrible
aspect
of
their
angry
Iudge
,
and
tortured
with
the
horrours
of
an
accusing
conscience
;
shall
be
vtterly
amazed
,
deiected
,
confounded
,
and
with
a
distracted
feare
,
be
glad
(
&
in
vain
be
glad
)
to
intreat
the
hills
,
that
they
would
fall
down
,
and
couer
them
.
That
you
may
be
confident
,
of
the
terror
of
this
Iudgement
;
&
that
,
there
will
be
a
separation
of
the
wicked
,
from
the
Congregation
of
the
righteous
(
as
it
is
here
sayd
)
See
,
what
our
Sauiour
speaketh
,
wicked
shall
not
bee
able
to
stand
.
One
is
,
the
Iudgement
of
themselues
;
when
their
owne
conscience
shall
accuse
:
and
condemning
them
as
guilty
,
cast
them
downe
headlong
into
despaire
.
The
other
is
,
when
the
plagues
and
iudgements
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
Latine
Translations
,
turned
thus
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Non
resurgunt
,
that
is
,
They
rise
not
againe
.
And
thence
,
some
haue
weakly
and
ignorantly
gathered
,
that
the
wicked
shall
not
rise
in
the
flesh
,
to
come
and
receiue
Iudgement
in
the
last
Day
.
Yea
,
with
this
opinion
,
was
that
learned
Father
,
Origen
,
a
while
deluded
.
But
,
it
is
a
great
heresie
:
for
,
they
shall
surely
bee
raised
,
and
summoned
to
that
Doome
(
as
appeareth
in
many
places
of
holy
Scripture
)
but
there
indeed
,
they
shal
not
be
able
to
stand
out
in
their
owne
Iustification
,
as
belonging
to
the
Assembly
of
the
righteous
.
Because
,
when
they
shall
thinke
,
to
excuse
themselues
;
the
King
shall
turne
them
forth
,
with
this
terrible
sentence
.
Goe
,
yee
cursed
,
into
euerlasting
fire
,
which
is
prepared
for
the
Deuill
and
his
Angells
.
The
Lord
will
gather
the
Righteous
,
which
are
the
wheat
;
into
his
Granard
:
&
cast
the
sinners
,
which
are
the
chaffe
;
into
vnquenchable
fire
.
But
,
stand
in
the
Iudgement
.
No
,
not
the
most
Righteous
;
neither
should
any
flesh
be
saued
in
his
sight
.
Iesus
Christ
.
The
other
,
vnregenerate
;
who
,
out
of
wicked
impiety
,
and
malicious
wilfulnesse
,
followes
without
repentance
,
the
study
and
practice
of
sinne
;
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
faithfull
and
happy
Congregation
.
For
,
the
LORD
knoweth
the
way
of
the
righteous
,
&c.
The
reason
is
here
giuen
,
why
the
Iust
man
is
so
much
more
happy
,
then
the
Sinner
;
and
how
it
comes
to
passe
,
that
,
hee
walketh
not
in
the
Counsells
of
the
vngodly
,
nor
standeth
in
the
way
of
sinners
,
nor
sitteth
in
the
seat
of
the
scornefull
.
And
why
,
in
the
last
Iudgement
,
there
shall
bee
a
separation
made
,
and
a
difference
put
betweene
the
good
and
the
bad
.
And
it
is
this
,
God
knoweth
the
way
of
the
righteous
,
and
the
way
of
the
vngodly
shall
perish
.
Which
implyes
,
that
there
is
a
contrariety
in
their
way
▪
and
that
therfore
,
they
cannot
meet
in
one
Congregation
.
But
why
is
it
sayd
,
God
knowes
the
way
of
the
Righteous
?
Doth
hee
not
also
know
the
way
of
the
wicked
,
you
will
say
?
I
answer
,
yes
.
For
,
Gods
diuine
knowledge
extends
itselfe
to
all
.
Yet
,
in
this
place
,
the
word
,
knoweth
,
includes
,
especially
,
a
regard
,
or
approbation
;
and
is
,
as
if
he
should
haue
sayd
,
God
acknowledgeth
,
takes
care
for
,
regards
,
or
alloweth
the
way
of
the
Righteous
:
and
,
because
their
endeauours
and
aimes
are
,
to
shunne
the
Counsels
of
the
vngodly
,
and
by
obedient
directing
themselues
,
after
the
rule
of
the
Sacred
Word
,
to
seeke
his
glory
,
with
those
wayes
,
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
blessednesse
,
whereunto
hee
foreknew
it
would
lead
them
.
And
,
that
this
word
,
knoweth
,
may
be
vnderstood
,
as
is
aforesayd
,
to
imply
a
regard
,
I
neuer
knew
you
(
will
he
say
)
depart
from
me
,
yee
workers
of
iniquity
.
This
word
,
knoweth
,
may
haue
respect
also
to
the
fore-knowledge
of
their
election
.
For
(
as
some
vnderstand
it
)
to
that
purpose
,
S.
Paul
vseth
it
in
his
second
Epistle
to
Timothy
,
whom
he
did
foreknow
,
he
did
also
predestinate
,
to
be
conformed
to
the
Image
of
his
Sonne
.
But
the
way
of
the
vngodly
shall
perish
.
And
that
is
;
because
,
God
regardeth
not
,
neither
is
delighted
with
their
courses
.
They
propose
vnto
themselues
a
happinesse
;
but
come
short
of
it
:
because
,
their
counsels
,
endeauours
,
and
all
;
are
ouerthrown
,
before
they
can
attaine
to
the
possession
therof
.
And
needs
must
it
be
so
.
Seeing
it
is
,
neither
the
right
means
,
which
they
vse
;
nor
,
a
true
happinesse
,
which
they
seeke
.
For
,
wher
to
tends
their
ayme
?
Sure
,
not
to
Gods
glory
;
nor
,
to
seeke
their
spirituall
wel
fare
;
nor
any
greater
blessednesse
,
then
the
compassing
,
or
enioying
of
some
brutish
,
or
transitory
pleasures
.
Which
,
before
it
be
long
,
either
altogether
faile
them
;
or
,
instead
of
a
desired
happinesse
,
are
a
meanes
to
bring
vpon
them
the
curse
of
some
vnexpected
miserie
,
which
is
euer
the
period
of
such
paths
.
So
,
they
at
length
,
perceiue
with
much
discomfort
,
that
their
labors
are
lost
,
their
time
mis-spent
,
&
that
(
as
the
Prophet
here
sayth
)
Their
way
must
perish
,
and
come
to
nought
.
In
breefe
then
,
I
vnderstand
these
words
,
The
way
of
the
vngodly
shall
perish
:
As
if
the
Prophet
had
sayd
.
The
vngodly
come
short
of
blessednesse
,
and
shall
be
excluded
from
the
Congregation
of
the
Iust
;
because
,
the
Lord
is
regardlesse
of
them
;
and
so
,
those
vaine
wayes
and
courses
,
which
they
follow
,
shall
faile
to
bring
them
thither
.
the
way
of
the
Righteous
:
so
,
the
ruine
,
that
is
heere
threatned
,
may
terrifie
vs
from
the
way
of
sinners
.
Further
,
wee
may
hence
learne
,
the
way
of
his
seruants
,
wee
may
be
certaine
,
that
he
seeth
euery
affliction
in
this
iourney
,
and
will
not
leaue
our
oppressions
vnreuenged
.
We
may
also
hence
be
taught
;
Thus
,
according
to
my
abilitie
,
I
haue
gone
thorow
with
an
Exposition
vpon
this
Psalme
.
Wherein
,
though
I
haue
followed
no
one
;
yet
,
I
haue
runne
the
ordinary
way
,
with
other
Expositors
.
But
,
because
I
beleeue
with
S.
Augusline
,
there
is
no
Psalme
,
wherein
the
Author
of
it
,
had
not
respect
to
Christ
.
I
will
shew
you
,
how
it
may
bee
so
aptly
applyed
vnto
him
,
as
you
shall
easily
beleeue
;
that
,
although
it
may
be
accommodated
to
all
the
Saints
;
yet
,
aboue
others
,
the
Blessed
Man
(
as
we
say
)
per
Antonomasiam
,
means
Christ
;
and
,
that
this
Psalme
,
was
principally
intended
of
that
Iust
One.
For
,
it
is
a
Song
,
or
Psalme
,
wherin
blessednesse
is
ascribed
,
to
that
thrice
godly
Man
,
who
is
no
way
guilty
of
any
kinde
of
sinne
;
whether
it
be
of
transgression
,
omission
,
or
originall
.
And
who
,
but
He
only
;
(
or
those
,
who
haue
receiued
it
by
Him
)
can
be
honoured
with
such
innocency
;
or
capable
of
so
high
a
dignity
,
as
this
true
Blessednesse
:
who
alone
,
perfectly
fulfilled
the
Law
?
And
was
obedient
,
euen
to
the
death
?
Doubtlesse
,
none
.
For
,
all
that
are
so
called
,
are
so
entitled
by
him
And
hee
,
is
that
for-euer-blessed
Man
,
whose
foot
neuer
walkt
,
in
the
crooked
way
of
the
vngodly
;
nor
,
stood
in
the
slippery
path
of
sinners
.
He
it
was
,
who
in
true
humilitie
,
taught
the
simple
truth
;
and
neglecting
the
vain
dignities
of
the
world
,
neuer
reposed
himselfe
,
in
the
imperious
seat
of
the
Scornfull
,
whith
the
disdainfull
Pharisies
.
He
it
is
,
whose
delight
is
in
fulfilling
the
Will
and
Law
of
his
Father
;
and
in
the
accomplishment
therof
,
hee
seriously
exercised
himselfe
,
both
day
&
night
.
He
,
is
that
flourishing
Tree
,
planted
by
the
pure
riuers
,
of
water
of
life
;
cleere
as
crystall
,
and
proceeding
from
the
Throne
of
God
:
euen
that
Tree
,
which
is
planted
in
the
middest
of
new
Ierusalem
,
and
hath
brought
forth
the
fruit
of
our
saluation
,
in
due
season
,
and
in
the
fulnesse
of
time
:
according
to
the
Scriptures
.
This
is
he
,
whose
leafe
shall
not
fall
.
That
is
;
his
words
shall
not
fall
to
the
ground
,
but
remaine
euer
flourishing
,
whatsoeuer
he
doth
shall
prosper
.
But
the
wicked
are
not
so
:
that
is
;
the
Iewes
and
other
wicked
persecutors
of
Christ
;
with
such
as
by
Faith
,
put
not
on
his
righteousnesse
;
are
in
a
quite
contrary
estate
.
Like
Chaffe
scattered
with
the
wind
;
yea
,
in
a
miserable
,
vaine
,
and
vnsetled
condition
.
And
therefore
,
when
this
our
redeemer
shall
enter
into
Iudgement
with
the
world
;
such
an
Antipathie
will
be
betweene
him
,
and
vnrighteousnesse
;
as
they
shall
not
be
able
to
stand
before
him
.
But
,
when
the
Children
of
his
kingdome
shall
be
congregated
at
his
right
hand
,
to
partake
with
him
in
eternall
blisse
;
as
they
haue
beene
partakers
with
him
,
in
his
graces
here
:
then
shall
the
wicked
be
shut
out
of
their
assemblies
;
to
be
cast
into
eternall
perdition
.
And
of
this
separation
,
the
reason
is
;
because
the
Righteous
doe
follow
Christ
in
the
way
of
his
Gospell
;
and
walke
in
the
Faith
which
he
hath
approued
.
Whilst
the
Iewes
,
and
such
as
are
without
the
Church
:
seeking
saluation
by
the
workes
of
the
Law
,
or
following
some
such
wrong
,
or
by
paths
;
their
way
failes
them
,
and
comes
vnto
an
end
,
when
it
hath
brought
them
to
the
left
hand
of
the
Iudge
.
Where
;
they
are
farthest
off
from
Blessednesse
.