A sermon preached at the Charterhouse before the Kings Maiestie, on Tuesday, the tenth of May. 1603. By D. Blague, Deane of Rochester, the Kings chaplaine.

A Sermon preached at the Charterhouſe, before the Kings Maieſty, the tenth of May, 1602. by D. Blague, Deane of Rocheſter, the Kings Chaplayne. Pſalm. 1.

1 Bleſſed is that man, which walketh not in the counſell of the vngodly, nor ſtandeth in the way of ſinners, nor ſitteth in the chaire of ſcorners.

2 But his delight is in the Law of the Lord, and in his Law wil meditate day & night.

THis Pſalme hath no title, becauſe (as Baſil ſayth) it is as the foundation to the houſe, the keele to the ſhip, and as the heart to euery liuing creature: ſo this is the key to all the reſt. The matter of this Pſalme, is, touching the bleſſedneſſe of the righteous. This bleſſedneſſe he proues ab Antitheſi, negatively in three ſteps; affirmatiuely in two poynts, &c.

ASHREI: that is, O the bleſſedneſſe of that man!

THe Prophet begins with an exclamation and ſigh, ſorrowing that ſo few do tread in the pathes of righteouſnes. Ye know there is but one God, but many Legions of Deuils: and wee find, that the deuill hath more friends in the world, then God. For Chriſt our Sauiour had onely Pilats wife to entreat for him: But all the multitude cried out, Set Barrabas the murderer at liberty.

Likewiſe, the ſoule is but one; yet doth an armie of luſts fight againſt it; and who can tell how oft they preuayle? When this Scripture is verified, that the ſingle woman hath more children, then ſhee which hath an husband; is that ſinne barren? Precioſa non ſunt numeroſa. Good men are odde men. Helpe, Lord, cries Dauid, for good men decay. The righteous periſheth, who layes it to heart? Waſps and Hornets ſwarme: the Adders egges are many: there is an harueſt of Vices crieth to the Lord for a ſickle: Sinne ouerflowes like water, who ſeeks to ſtop the ſtreame? Aske the earth: it will ſay, I yeeld much matter to make pots of: but little duſt, that Gold comes thereof. Aske the Gardiner: he will ſay, I haue more weedes then flowres, more nettles then Roſes, more brambles then Vines. Aske thine owne conſcience: and it will anſwere, There is great plenty of men, magna ſolitudo bonorum, which walke vndefiled in the way of the Lord. Cheriſh therefore ſuch as feare God; there are but fewe of them. Let a vile perſon bee deſpiſed in your eyes; there are too many of them.

And this I take to be the reaſon why the Prophet doeth ſigh, that ſo many ſeeme bleſſed in ſhew, and ſo fewe 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 fal, Wretched: for nothing makes the people wretched, but ſinne. And here he is called, ISH; a virtute, which is, Bleſſedneſſe. Hereof comes Iſhah: virago, a woman of Vertue. Happy hee that meeteth with ſuch a match; Pearles and precious ſtones are not comparable to her.

ISH, is a man of Vertue and Wiſedome. Wiſedome is the gray haire; the vndefiled life is the old age; to depart from euil, this is vnderſtanding. Iſhachar, is a great boned Aſſe; ſeldome lodgeth Wiſdome there. Behold, the Bee is little, but his fruit is ſweet. The Oke is great and tall, and his fruit is fit for hogs. The Peacock is fayre, but proud. The Vine is lowe, and creeps by ground: but it yeeldeth wine acceptable to God and man.

Ingenio pollet, cui vim natur a negauit.

The power of God is declared in weakneſſe. Bleſſed therefore is that man of vertue and wiſdome.

The firſt ſtep to bleſſednes, negatiuely; is, not to walke in the Counſell of the vngodly.

COunſell, as S. Baſil ſaith, is Hieron ti, a diuine 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 giue good counſell, there is ſafety. Bleſſed is he, that hath grace to follow it. Counſell in Hebrue, is Gnatſa, of the root Gnets, A tree. For as a good tree bringeth forth good fruit, and an euill tree bringeth forth euil fruite: ſo all men reſemble the maners of their Counſellers. There is no ſinne almoſt done without counſel.

Would Achab haue wrung by violence the Vineyard from Naboth, but for the wicked counſell of Ieſabel? Would Abſolon haue continued his Rebellion againſt his father, but for the peſtilent counſell of Achitophel? Could Amnon haue compaſt his ſiſter Thamar, but for the aduice of his Attendants, Make thy ſelfe to be ſicke? Such dead Flies corrupt ſweet oyntments, infect many yong men and Maydens. Would God there were none ſuch in Iſrael.

The root of all actions, is counſell in the heart. The heart is like a Mill, euer grinding good or ill thoughts. Neceſſary therefore is this prayer: Make me a cleane heart, O God, and renue a right ſpirit within me. Our Sauiour ſayth, that from the heart, come the things that defyle a man. Once the Lord ſent a floud to waſh it: now there needes a fire to purge it. The firſt ſtep to murder, is anger. Where lurketh anger? In the heart. Chriſt ſaith, that to looke, and to luſt after a woman, is adultery. Where reſteth luſt? In the heart. If the Fountaine be thus corrupted, can the riuer be wholeſome? If the Conſcience be polluted, no puddle, no ſinke ſo vnſauory as it. Bleſſed is he, that reſiſteth the firſt motion and entiſement to euill. The Poets counſell is, Venienti occurrite morbo: before ſicknes, take Phiſike: reſiſt a miſchiefe in the beginning. Would you haue inſtance hereof? A ſparke of fire in the end of a ſtraw, is eaſily put out: but if it catch the truſſe, it hazardeth the houſe. The ſeed of ſedition and hereſie being but in one, is eaſily ſuppreſt: but if it be ſpred, it wil require Hercules labour to roote it out. The hereſy of Arrius was firſt aſparke; being neglected, it ſo ſpred, that as S. Ierome ſayth, 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 pricke of a rapier, may make a deadly wound. A great tree groweth vp of the leaſt graine of Muſtard ſeed. A drop of water is a ſmall thing, yet many drops wil ſinke a ſhip. A haire is leſſe, yet hath it choked a big man. So the luſts ſeeme trifles, but by continuance get dominion, to the danger of the ſoule, Go not therefore after thy luſts, for it will make thine enemies which hate thee, to laugh thee to ſcorne. Reſiſt a miſchiefe in the beginning; admit of no ill counſell: and this is the firſt ſtep to Bleſſednes.

Vngodly.

THe perſons that giue counſell, are here called Reſhangim, of Raſhang, to be ſtirring, to compas their purpoſe by hooke, or by crooke. The counſell of buſie-bodies is euer dangerous. Such in Law, are called Pettifoggers; they breed multiplicity of ſuits and actions. In the Church, ſuch are the ſactious; they break all good order. Order is called by Zachary, Beauty. Beauty in Greeke, is Kalon apo tou Kalein; it allureth euery one to the gaze: and ſo doth good order. Diſorder is like a blemiſh in the face. Cauendum ab his quos natur a conſignauit: ſo, a quick eye muſt bee ſet on ſuch as breake order, for they are dangerous. In a priuate houſe, what doth one repining ſeruant? he ſets all the reſt in an vprore.

Such amongſt neighbours are Carrytales; they lode and vnlode newes from table to table, and breed much heart-burning. Theſe are Reſhangim, Vngodly ſtirring heads: By nature, they are like the wind, vnquiet, euer in motion: if it bee incloſed, it will ſhake both ſand and ſea to breake out. The deuill eggs them on; Caſt thy ſelfe downe headlong, do ſomwhat to be famous. Eſay compares them to the ſea, euer working, foming out their owne ſhame, Chriſoſtome deriues ponaerian apo tou ponou. Vngodlines is euer full of toyle; Vertue breeds quietneſſe and reſt vnto the ſoule. Rauening beaſts, when their bellies are full, doe couch in their dennes: but theſe muſe vpon miſchiefe in their bed, and cannot be quiet, till they be made a gazing ſtocke to the world, to Angels, to all men. Bleſſed therfore is the man, which walketh not after the counſel of ſuch pragmaticall and buſie heads.

Walketh not.

TO walke, is to delight in: Looke what company we frequēt, for ſuch ſhall we be deemed and eſteemed: for experience teacheth, that Birds of a feather doe flock together. Malt-wormes ſeeke out their like. Catholikes, ſuch as ſeed their humours. Swine had rather wallow in the myre, then in cleane waters: and wantons rather dally with light huſwiues, then be amongſt graue Philoſophers. What can be more dangerous to Gods children, then this? Doe not euill words corrupt good maners? Doth not a little leauen ſowre the whole lumpe of dowe? A little viniger will ſowre a great veſſell of wine. A little wormwood will make a great deale of hony bitter: but a great deale of hony cannot make a little wormewood ſweet. Good men are corrupted by the ſociety of the euill, and learne to ſweare by the life of Pharao: but euill men are ſeldome amended by the conuerſation of the good. For this cauſe was antiquity ſo ſeuere: for it was not lawfull for á Iewe to connerſe with a Samaritane. If an Hebrue did eate with an Egyptian, it was counted abomination. Therefore hath the Church ordayned excommunication. If any that is called a brother, be a whore-maſter, a drunkard, or a couetous perſon: with ſuch doe not eate or drinke, receiue him not into thy houſe, ſay not, God ſpeed, Iend him no countenance. Canſt thou not ſhun him with thy body? yet be ſeuered from him in thy mind: for pure deuotion is this, to keepe our ſelues vndefiled from this wicked world. Wretched is that man, which delighteth in the coūſell of the vngodly.

The ſecond ſtep to bleſſednes, negatiuely, is, not to ſtand in the way of ſinners.

THe Scripture ſets downe a two-fold way. 1. The narrow way of Vertue, like litera Pithagorae, at the firſt, painfull: but when ye haue got the habit of it, it ſets the heart at much liberty.

2. The broad way leads to hel directly. Therefore Pithagoras, in the light of nature, gaue this percept: per viam popularem ne gradere: which S. Ierome interprets, Follow not the errours of the multitude. S. Paul in the light of grace, teacheth: Faſhion not your ſelues to this euill world. S. Iohn obſerues the faſhions of this world, to be, in the Iuſts 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 maruell then, though Cuſais reaſon be ſo predominant: Where the multitude runnes, there wil I be. Hereby they verify the Poſie of Ariſtotle: Plurima peſsima: The moſt are the worſt.

THe way of ſinners, is the way of all fleſh. All fleſh is graſſe, ful of frailties.

There is no corne, but may bee blaſted: no ſoule, but may be corrupted.

In a red Roſe it is not hard to finde a Canker. The holieſt man hath his gifts with ſundry imperfections. Marke the place ye ſtand on, it is ſlippery; the ſtowteſt may take a fall. The Iuſt man falls ſeuen times a day. Whoſoeuer then amongſt you is without ſinne, 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 Maliciouſnes: in the one, ſinne remaynes; in the other ſinne doeth raigne.

The Penitent ſinner cryes with Dauid, Heale my ſoule, for I haue ſinned againſt thee. Humbles himſelfe with the Prodigall child, I haue ſinned againſt heauen, and in thy ſight, and am vnworthy to be called thy ſonne. Knocks his breſt with the Publicane, and ſighs, God be mercifull to me a ſinner. Sic cum homo agnoſcit, Deus ignoſcit: Whēſoeuer we doe vnfaynedly acknowledge our ſinnes, GOD doeth preſently blot them all out of his remembrance.

The Infamous ſinner is he, which knoweth nothing but ſinne. Such were thoſe in the Goſpell. Would God there were none amongſt vs. Ieremy deſcribes them thus, They bluſh at nothing; they haue a harlots forhead. The booke of Wiſdome thus; They leaue tokēs of their pleaſure in euery place they come. S. Peter thus; They wonder & howt, that you runne not at ryot as they do. Bleſſed is that man which ſtandeth not in the way of ſuch Infamous ſinners.

Standeth.

TO ſtand, is to fall againe & againe to the ſame ſin, being warned and puniſhed, yet nothing to amend, thats an infamous ſinner. The ſcripture exhorts thus: Hast thou ſinned, my ſonne? Doe ſo no more. Bind not ſin to ſin: for one ſhal not eſcape vnpuniſhed. VVho wil returne to his enemies priſon, whēce he hath eſcaped? ſuch a one is worſe then a brute beaſt: for if it ſtumble at a broken bridge, euer after it ſhunneth the place. The Bird eſcaping the fowlers gyn, flies aloofe. Piſcator ictus ſapit: Shall not the ſinner take heed? The counſell of our Sauiour to one and all is: Now thou art made whole, ſinne no more, left a worſe plague light vpon thee. Who ſcapeth ſhipwrack, and biddeth not both ſhip and ſea adieu? How often hath ſinne brought vs to the ſhipwracke of a good conſcience, and yet will wee not forſake it? To this end Saint Paul moues: Yee that are dead vnto ſinne, how can yee liue any longer therein? Sirac preſſeth this point: He that waſheth himſelfe becauſe of a dead body, and toucheth it againe, what auailes his waſhing? If my ſweete Sauiour Ieſus ſay to me: All thy ſinnes are forgiuen thee; and I will not part with them, who is to blame? Relapſe into ſicknes is dangerous, much more into ſinne. Being deliuered frō the hand of the diuell, and poſſeſſed againe; the latter ende of that man is worſe then the beginning. Therefore if yee haue bin ſeduced by euill counſell, yet ſtand not in the way of ſinners. Wretched is hee that ſtandeth.

The third ſtep to bleſſednes, negatiuely, is, not to ſit in the chayre of ſcorners.

THis is the higheſt degree of ſinne. 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 diſſolued in Goates blood: but neither the precious bloud of Chriſt, nor the vnquē cheable fire of hell can make their heart to yeeld. The Goſpell compares them to a common high way, where nothing wil grow: to vnſauory ſalt, nothing can ſeaſon it. We know that wine being ſowre makes viniger. A tree being rotten, becomes firewood: and of ragges is paper made: but vnſauory 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 perſwade me, though thou do perſwade me. This is the ſin of preſumption, againſt which Dauid prayes, Lord keepe thy ſeruant from preſumptuous ſinnes, that they neuer get dominion ouer me.

This obſtinacy makes men ſcorners, Laetſim. Scorning is bewrayed 3. wayes, geſtu, verbo, actu.

1. By geſture.

BY ſcornful behauiour, as girning, giering, ſpitting, poynting & wagging the head. With the flatterers are buſie mockers, the very abiects made mowes and ceaſed not. Chriſt forbiddeth Racha: that is, a geſture of the noſe. This ſeemes a ſmall matter, but in Gods ſight it is murther. How ſcornes haue bene reuenged, wofull examples haue declared it.

2. By vnciuill words.

SO was Ioſeph nicknamed a Dreamer: Paul a Babler, and Chriſt a Carpenter. Libanius the Sophiſter thought to break a ieſt vpon a Chriſtian: Sirra, what is Chriſt the Carpenter now doing? He anſwered, He is making a coffin for Iulian thy maſter, and ſo it fell out in deed. Lucian ſcoft, that hee had got nothing by his Chriſtendome, but a ſillable to his name: For before, he was called Lucius, and now Lucianus. Marke his end: hee was torne in peeces with dogges. Iſmael ſcoft at Iſaac: Saint Paul cals it Perſecution. Theſe are Flabellum Diaboli. The diuels bellowes: And Flagellum Iuſtorum, the ſcourge of the righteous. From ſuch ſcourges good Lord deliuer vs. The toūg in Hebrew is Kaeuod: that is, glory: becauſe it alwaies ought to be an inſtrumēt to ſet forth Gods glory. But theſe ſcorners, with their tongue doe rent & teare the holy Scriptures, and call Geneſis an allegory. Epiphani que in Ancorata anſwereth all ſuch thus: If there be no Paradiſe, but in an allegory, then there are no trees, but in an allegory: if no trees, then no eating: if no eating, then no Adam: if no Adam, then no men: then all is allegories, & the trueth is a tale of a tub. Thus ſayd the foole once in his heart; but theſe dayly bray it out with their toungs: ought ſuch be tollerated amongſt vs?

3. By vnlawfull act.

WHat is more precious then a good name? all the treaſure & gold of Arabia is not comparable to it. Look what ornamēt hayre is to the head, ſight to the eye, & green leaues to a tree: the ſame is a good name to euery Chriſtian. Of this thing ſo precious, drunkards make rimes, reprobates caſt Libels, to trample vnder foote the honour of the Beſt.

I hope the laſt Sundayes motion is ſo well remembred, that I neede not harpe on that ſtring.

THeſe ſkorners haue their chayre: for they wil be Apes of God & good mē, to couer their hypocriſy. There is a three fold chaire: magiſterij, iuſtitiae, & peſtilētiae.

The firſt, is the Doctors chaire. The ancient cuſtome was, that Doctors did preach ſitting. Our Sauiour in Nazareth after the Lecture of Eſay, ſate downe and taught. The Scribes and Phariſes did ſit in Moſes chaire. Hereof Cathedrall churches haue their name, where there is ordinary teaching. GOD. forbid that any chaire ſhould be without a teacher, or any Biſhops ſeat long voyd; for then the people will mourne.

THe ſecond is the ſeat of Iuſtice, to defend the good, to puniſh the wrong doer. Sweet is that melody conſiſting of theſe 2. poynts, mercy & iudgement: for ſummum Ius is ſumma iniuria: extremity of law, is open iniuſtice. He that blowes his noſe too hard, wrings out blood. As Gregory ſayd in another place may be applied to this: Mammillam Scripturae duriùs premitis: ye wreſt the Scripture & Iuſtice too violently, & ſo inſtead of milke and ſuccour, ye wring out blood & oppreſſiō. So, too much pity ſpilles a city. There is miſericordia puniens, & crudelitas parcens. He that ſpares a woolfe, & pardons a wilfull murderer, doth hazzard the whole flocke. Aurea mediocritas. It is an honor to the ſeat of Iuſtice, to miniſter it without reſpect of perſons.

THe third is the ſeate of peſtilence: ſo the Greeke 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 Saynts that are in the Land, and ſuch as excell in vertue? I am a friend to all ſuch as imbrace the Goſpell of Chriſt Ieſus. Whoſo is faythfull, and feareth God, he ſhall be my ſeruant. As for peſtilent fellowes, I hate and abhorre: ſuch bring a Realme into thraldome. Therefore if you will be partakers of true bleſſednes, beware of buſy heads, infamous ſinners, but ſpecially of ſkorners: delight not in their counſell, ſtand not in their wayes; leaſt of all be reſolute in their deſperate courſes: Hàc itur ad Inferos: this is the high way to hell.

The affirmatiue 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 Iehoua, the King of Kings, & Lord of all Lords, to whom all the Kings of the earth muſt bow their ſcepters, and do homage; for of him they hold in chiefe. This name the Iewes hold to be vnvtterable: that is, true in reſpect of the eſſence: for the nature of GOD is infinite, therefore they expreſt it by Tetragrammaton. Superſtitious this was, yet it condemneth our lacke of reuerence vnto it: For Princes and Magiſtrates we remember with their ſtile 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 haue no competitors, aut ſolus, aut nullus. S. Peter calles it Gala adolon: pure milke, without any mingle-mangle. It is called Thora, of Iara, to teach: becauſe it inſtructeth euery one what to chuſe, what to refuſe. Hony is ſweet to a ſound taſte: but the Law of God to a ſound Profeſſor is ſweeter then the hony and honycombe. Gold is precious: but to me, the law of my God is dearer, then thouſands of gold and ſiluer.

Life is ſweet: yet the Martyrs of Chriſt reſpected not their liues, to keepe the teſtimony of a good conſcience. Therefore that which is ſweeter then hony, more precious then gold, and dearer then life, that ought 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 bleſſedneſſe affirmatiuely.

YOu know there is no life withoutſom delight, the error is in the choyſe: but where delight is, there is cherefulnes: ſo the Hebrew word Chephets enforceth, a readineſſe, a willingneſſe to all good.

Amor meus, pondus meum: Where loue doeth leane, both wit and will doe bend thēſelues. A little plucking drawes a man, whither he willingly goes. A little wind driues a great ſhip with the ſtream. Where God writes his Law in any mans heart, there is cherefulneſſe. This made Dauid to runne in the way of Gods commaundements: and when his footeſteps fayled, he wiſhed, O that I had wings like a Doue to performe it! Gods ſeruāts muſt be like to Angels, moſt ſwift in their ſeruice. To a willing minde nothing is hard or heauy: for loue makes all things light. To ſuch Chriſts yoke is ſweete; his commandements are not grieuous; becauſe their delight is in them.

FRom this delight proceedes Meditation, the ſecond ſtep to Bleſſednes affirmatiuely. This Meditation is like to digeſtion: for vnleſſe the meate digeſt in the ſtomake, it nouriſheth not the body. vnleſſe the wheate corne dye in the ground, it ſpringeth not vp againe: ſo, vnleſſe the Word take roote in your hearts by meditation, it profiteth not.

S. Iames compares an idle hearer, to a man that looks his bodily face in a glaſſe, and with the turning of a hand forgets it. Which of you walketh through a greene meddow, and gathereth not a flowre? Who comes into an Orchard, & taſteth not the fruite 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 godlines is a iourny, wherein muſt be no faynting. It is not ſufficient to begin wel, but ye muſt continue in well doing. In Chriſtianis non initia, ſed fines petuntur: With what earneſtnes doe men run in a race? yet but one receyues the price. In the ſpirituall race, runne all, that all may obtayne: for in heauen is roome enough.

Hence may the Preacher learne this: Attende lectioni: for curſed is hee, which doeth the Lords worke negligently. Capite h • s praedones, ſayd Eſchines the Orator, qui nauigant in mari verborum. Katch me theſe Pirats, which ſayle in a ſea of words, and run a ſentence out of breath.

Hence may the King gather a ſweete meditation, that ſo long as the Law of God is his Counſeller, all things ſhall proſper with him: God will be his Lord Protector, and keeper, whitherſoeuer hee goeth. He wil keepe all his bones, ſo that not one of them ſhall be broken. He wil preſerue his going out, and his comming in, from this time forth for euermore.

Generally, God hath promiſed to all the faithfull, I will giue my holy feare into your hearts, that ye ſhall neuer depart from me. And I doe aſſure you with the Apoſtle: That God, which hath begun this good worke in you, will perfit it, euen to the day of Chriſt. Hac itur adſuperos: This is the high way to Heauen.

God for his mercies ſake write theſe leſſons in our hearts, and teach vs to frame our liues thereafter, that in the end wee may obtayne that Kingdome, which he hath prepared for all his elect people, through Ieſus Chriſt our alone Sauiour. To whom with the Father and the holy Ghoſt, be all honour and glory both now and euer. Amen.

FINIS.