THe first Psalme (which hath no title in the Hebrew) most of the learned Fathers as­cribe to Dauid; as Ori­gen, Ambrose, Basil, Augustine, Cassiodore, &c. yea, and S. Ierome (though he elsewhere follow­eth [Page 2] the opinion of the Hebrew Do­ctors in his time) in one of his In Epist. ad Paulin▪ de om­nibus sacris Scripturis. Epi­stles, attributes this Psalme to Dauid. Some also there bee, who suppose it to be composed by Esdras, who is af­firmed by Athanasius and Hylarie, to haue gathered the Psalmes into one volume. But since the Scriptures make no certaine mention thereof, vrging no man to follow this or that opinion, I leaue it as indifferent; al­though I must confesse, that I my selfe am more enclined to their side, who impute this Psalme, with all the rest, to Dauid. But doubtles, whose­soeuer it were, or by whomsoeuer the whole booke was thus ordered; this, was most properly made a Proeme to the rest, for that it treats of Blessednesse, which is the principall end of all Instructions.

The person speaking in the 1 Psalme, & the matters handled in it.The Person principally speaking in this Psalme, is the Holy Ghost, by the mouth of the Prophet, who doth [Page 3] hereby first teach vs who is truely happy, vers. 1.2. Secondly, by a Si­militude, we are made to vnderstand the excellent estate of him, that is so blessed. vers. 3. And lastly, wee are here informed, that the wicked be­ing nothing so, dreame of a false vncertaine felicity, and are, both in respect of their present and future condition, most miserable. vers. 4.5.6. In breefe, this Psalme may bee diuided into two parts, the first three verses, set forth the blessednesse of the Church in Christ, and the other, declare the lamentable condition of all that seeke for happinesse without him.

Something I will say, The occasion of this Psal. concerning the ground and occasion of this Psalme; for, I haue shown you before in my Preparation, Vide Prepar: to the Psalter. cap. 5. that there were certaine diuine subiects, some of which the holy Prophet alwayes made the first Obiects, of his contem­plations; [Page 4] and the meanes, whereby he ascended vnto the cleere know­ledge of the high Mysteries, deliue­red in euery Psalme. Now, although here be no Title to shew vs so mani­festly, what he made the foundation of his contemplation, that we should peremptorily conclude it, to be this, or that particular; yet, by the matter of the Psalme, we may (I hope) with­out iniury to the Holy Spirit, giue our meditations leaue to ayme ther­at. And to me it plainely appeareth to bee that Double-Law of God, which was giuen in Paradise. For, though at the beginning, God crea­ted man, that he should know, loue, enioy him, and bee made blessed in that fruition; yet, he would not that such blessednesse should be obtained without some condition. And ther­fore hee gaue him an easie, but (as I sayd before) a Double-Law, Genes. 2. partly affirmatiue, partly negatiue: the af­firmatiue [Page 5] part was, that hee should dresse the garden, and eat freely of euery tree therein: the negatiue was, that he should not eat of the Tree of knowledge of good and euill. And there was both a promise of reward, for his obedience; and a commina­tion of punishment, if hee transgres­sed: but Adam, who by obedience, might haue beene eternally happy; by disobedience, was thrust out of Paradise, into a world of miseries, to wander for euer in discontentment, and in the vnhappy shadowes of death. Which God beholding with pity, bestowed on him, in place of originall righteousnesse which hee lost; a meanes of Iustification: and (changing the accidents, though not the essence of his first command) gaue to him in his Word, that gene­rall Law of Faith, by which hee, and his posterity, might bee directed out of the way of perdition, and ariue [Page 6] againe at true felicity. This Myste­stery, being the first in the holy book of God, that most neerely concernes vs, the Prophet, as it seemeth, con­templated, and made it the obiect and ground-worke of this first Psalme: For, as God gaue to our first Parents in Paradise, a negatiue and affirmatiue Law, so in that vni­uersall Law, imposed since their fall, some things are commanded, and some forbidden to bee done; and that Law, in respect of the essence, is one throughout all the ages of the Church. Moreouer, as Adam, if hee had kept the Commandement of God in Paradise, should haue there liued a happy life, and peraduenture beene translated from thence with­out death, into a more glorious bles­sednesse in Heauen; so wee, by kee­ping the Law, which is since giuen vnto vs insteed of the Tree of life in this world, shall obtaine the blessed­nesse [Page 7] of Grace in Gods Church for the present, and the perfection of all happinesse (euen the life of eternall glory) hereafter. Contrariwise, as Adam, by contemning the Law of God, with the tree of life, in eating the forbidden fruit, lost thereby the Estate of blessednesse, and incurred for the breach of a double Law, the danger of a double death; so, those which transgresse the two-fold Law of Faith and Workes, which he hath since giuen in his Word, doe both depriue themselues of the fore-na­med felicity, and are the second time (and that irrecouerably) in the way of eternall damnation.

The effect hereof is opened in this Psalme; and therefore it may with good probability bee supposed, that he tooke the Parable, whereupon he compiled this Hymne, from the My­stery of the Tree of Life planted in Paradise, and from the Law and [Page 8] Charge which was there giuen vnto Adam; and he sheweth, that as the transgression of the Commande­ment, is the way that perisheth; so the fulfilling of the Law of the Lord, is the onely meanes which is left vs, to recouer againe the happinesse that we haue lost.

The vse of this Psalme.This Psalme wee may sing, or me­ditate, when wee are disposed to praise and set forth the blessed and vnspotted life of our Redeemer; or else, when wee are discouraged with the prosperity of wicked world­lings (which seemes to bee the onely happy men) we may hence, both in­forme our selues of their end: and comfort our soules, with remem­brance of the blessed estate, of a good Christian.

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, The way of Blessednesse, is by most men mistaken. hath beene the princi­pall ayme, whereat euery man shot, and the prize, after which they haue run. But indeede, the way to it hath beene often mistaken, and among the Philosophers, which were accounted wisest, it was a long time questiona­ble, [Page 20] both wherein this happinesse consisted, and by what meanes it was to bee attained vnto. Nor in the times of heathen ignorance onely, were men deceiued in their aymes; but euen amongst vs also, at this day, the greatest part run wide, proposing vnto themselues, a happinesse in the enioying of those vaine things, wher­by, they are often hurried quite be­side it. For, some place their felicity, or Summum Bonum, In what things the Worldling placeth his happinesse. in hauing the soueraignty and authority ouer o­thers; some, in abundance of riches; and the greatest part, Epicure-like, in fleshly delights and pleasures, Let vs eat and drinke (say they) for to mor­row we shall die. 1 Cor. 15. But the Kingdome of God is not meat and drinke, Rom. 14.17. as the Apostle saith; and therfore that men might not still bee deceiued, and so weary themselues in a wrong course; the Author of this Psalme hath here decided the matter in question: and [Page 21] shewes vs, that true Blessednesse, nei­ther consisteth in obseruation of the morall vertues, as Philosophers thought; nor in the worship of ma­ny Gods, as the Pagans suppose; nor in obseruing the Law of Moses, as the Iewes dreame; nor in enioying the pleasures of this life, as great Courti­ers and Epicures beleeue: But quite ouerthrowing the opinions of all these, and their foolish expectations, who build their contentment on ho­nour, riches, and such like things of this world; he affirmes, that man only to be most truely blessed, and in the path to highest happinesse, who, shunning the wayes of meere natu­rall men, endeauoureth also to auoyd the custome of sinners, to seperate himselfe from the scornfull enemies of the truth, and to continue sincere­ly, embracing and rightly professing the doctrine of Gods word. And this kind of Preface, the Holy Ghost, [Page 22] as it seemes, Why the Ho­ly Ghost vsed this preface. hath vsed; because, by discouering (at the first view) so pre­cious a Iewell, as Blessednesse; hee would allure men, to giue the more heede vnto those mysteries and in­structions, which are afterward deli­uered: and, if it were possible, make them more willingly conforme themselues vnto the courses, which are inclusiuely propounded. The like kind of beginning hath the hea­then Philosopher, Aristotle, vsed in his Ethicks; and which is more to be heeded, our Sauiour made it the Ex­ordium of his Doctrine: as appeares in that his first Sermon preached in the Mount, where he begins to pro­nounce, Matth. 5.3. who are blessed: Blessed (saith he) are the peace makers, Blessed the 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 [Page 23] 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, 1 Tim. 4.8. both the promise of this life, and that which is to come.

Now, what the blessings of this life are (which God hath ordained, for such as walke in his ordinances) you may read in the last booke of Moses; Deut. 28.3. Blessed, sayd he, 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 [Page 24] 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; 1 Cor. for, saith he, 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, 1 Pet. 3.11. Psal. 34.14. the Prophet hath begun, accor­ding to that saying of S. Peter, Shun euill, and doe good: and indeed, true [Page 25] 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 euill­affected counsells of our owne hearts, or, the infectious society of the wicked: and, as it were, diet our selues, by abstaining from their abho­minable [Page 26] 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.

What manner of expression the Holy Ghost vseth.But, the Holy Ghost hath not here vsed the ordinary manner of speech, in his description; but rather, by way of Metaphor, exprest it: & the Di­uine Muse, hath into three Triads, or triple-heads, diuided this Negatiue. In which are to bee considered three subiects, three qualities, three actions. And there is an admirable gradation in all the parts: first, in the subiects, or persons; from an vngodly man, to a sinner: from a sinner, to a scorner. Next, in the degrees of sinne; as, from [Page 27] 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 [Page 28] 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. Isa. 57.20. And so Esay describes them, The vngodly (saith hee) are like the troubled sea, when it cannot rest; whose waters cast vp mire and dirt.

Walking.By walking, is Metaphorically vn­derstood, the ordinary proceeding of men in all their actions, Psal. 119.1. Gen. 5.24. whether of faith or works. And in this place is ment, 2. Chron. 22.3. a departure from God in the progresse of their liues. And although in my metricall translation, I haue ex­pressed it by adding the word, a­stray; it is nothing from the naturall sence of this verse: seeing there is ment an, erronius walking, or wande­ring [Page 29] from the right way; as the word abijt in the vulgar latine, verie well manifesteth: for, it signifieth most properly, to goe away. And Saint Au­gustine saith, Ille abijt, qui recessit a Deo.

By Councels are here ment the in­ternall deliberations of the minde; Councell. and that naturall inclination of man to euill, which God spake of when hee said; Gen. 6.5. that the Imaginations of the thoughts of his heart, Gen. 8.21. were onely euill continually. For, Councell is not here so strictly taken as Aristotle defines it in his Ethicks; Arist. 3. Eth. 3. where hee saith, that 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, Iam. 1.4. saith Saint Iames, is temp­ted, when he is drawne away and enti­ced [Page 31] 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.

Triade 2.Now, we come to the second Tri­ade in the Negatiue, which saith; that the Blessed man, is such a one as doth not stand in the way of sinners, and here is expressed a degree of wicked­nesse beyond walking in the Councels of the vngodly. Sinners who they are. For, by those that are said to stand in the way of sinners, are such vnderstood; who are not onely led by the vaine deuises, and imaginations of their owne hearts (which proceede from original guil­tines) or such, who are simply igno­rant of God, and Religion (as the heathen nations are) But, those are thereby ment also, who haue fol­lowed [Page 30] the Councell of their owne lusts, to put them in execution, with such as are willingly ignorant of the worship of God; negligent of the meanes of their conuersion: and offendors against the precepts of the first, 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 [Page 32] liues. What the way is, Psal. 86.11. Acts. 18.25. For, the word way both here, and in other places of Scripture is many times Metaphorically vsed for Doctrine, or Religion; and sometimes for the manner of our liuing, whether good or bad. But, the way that the Prophet here meanes, is that broade and much troden way, lea­ding to destruction, whereof our Sa­uiour spake, Ma. 7.13. in the Gospell of Saint Mathew.

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, Eccles. 7.22. and sinneth not (saith the Prea­cher) but those who setling their loue vpon euill, haue gotten (as I said) a habit in sinning: Who they are that stand in the way of Sinners. and suffer themselues to bee carried headlong by the concupiscence of their hearts into all wicked actions, vntill they haue by continuance made them­selues [Page 33] not onely seruants to sinne and vncleannesse: but euen blush­lesse, and without shame, both of what they doe; or before whom, they commit their follies.

Such, were the Sodomites, that pres­sed into the house of Lot; Gen 19.4. such sin­ners, were the Beniamites of Gibeah; Ind. 19.22. such, are all the keepers of publick houses of iniquity; such, are those common swearers; that when you tell them of their oathes, will in sport (to make an vnsauory ieast) sweare that they swore not: such, are they, that goe to bed late, Esay. 5.11. and rise early, to follow drunkennesse; such, Pro. 23.29. are those that spend all their youth in ridiculous vanities, and are distin­guished from the children of God, by their language: For, it often soundeth God damme me; and such, are those Gallants amongst vs, as dare, impudently, bost of their beast­linesse, or in merriment publish their [Page 34] owne lasciuiousnesse: euen these are such, Gen. 13.13. Sam. 15.18. Math. 6.45. Luke 7.37. Iob. 9.16. as the holy-Ghost meaneth in this Triade; and distinguisheth from other offendors, by the name of sinners; as appeareth through both Testaments.

The 3. Triad.The last part, or Triade of this Ne­gatiue is: hee must not sit in the seate of the scornefull (that is) hee must not haue fellowship with obstinate Here­ticks; What it is to sit in the seate of the scorne­full. nor carelesly, stubbornly, or against his owne knowledge, conti­nue in vnrighteousnes or vnbeleefe: nor scoffe at Religion, with the pro­fessors thereof: nor insult ouer good men in their miseries: nor by blas­phemous speeches, or erronious do­ctrines, maliciously oppose himselfe against God, and his truth: nor be associated with such men, as are wholly giuen ouer to a reprobate sense. For, by scorners, the holy Ghost meanes those, Scorners who they are. who are not on­ly guilty of originall vncleanenesse; [Page 35] or polluted with actuall sins; but so rooted in them, that they haue there, set vp their rest; yea, they are such as, being hardned by their continu­ance in sinne, grow incorrigible, in­credulous of Religion, contemners of God, and so presumptuous; as they dare reproach, blaspheme him, peruert his truth against their owne knowledges; and yet as it were in despite of him, promise vnto them­selues impunity: Such they are also, as vngraciously deride the ordinance of God; and make Iests at his word. And such, Saint Peter said, Pet. 3.3. there should be in the last dayes; euen 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 [Page 36] the knowne truth, and their owne Consciences; such, are those that make Religion a colour for their vil­lany; Mat. 23.14. Deuouring widowes houses, vn­der the pretence of long prayer: and these, The Chaire or seate of Scorners. if they once get into the Chaire, and sit there; are those sinners which shall neuer bee forgiuen: For, by the Chayre, or seate, is vnderstood; a desperat security, and a diuelish ob­stinacy in malicious wickednesse; and hee is properly said to sit there, 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 [Page 37] 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, A briefe of what went before. to draw into sewer words this exposition of these three-folde Negatiues; by the vngodly, are ment vnbeleeuers; by sinners, those that are vniust and dishonest in their acti­ons; by scorners, obstinate Hereticks; by the 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 [Page 38] 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. The Chaire of Pestilence. Which the Septua­gint calleth; the 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 [Page 39] 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 scate 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 Doctrines & Obseruations arising out of this verse. Ob. 1. to wander after the vngodly perswasions of carnall desires.

The Doctrines and Obseruations, [Page 40] 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; The policy of the Diuell, to draw vs vnto the Counsels of the vngod­ly, and so forth to de­struction. to deceiue men: For hee knowes, if hee should perswade at first ouser, to renounce God: it is so vnnaturall a sinne; that it wold seem abhominable, to the worst disposed men: & the hart would not [Page 41] admit such a perswasiō to take place. Therfore, he makes not that appeare to bee his ayme; but presents them, rather with such bayts, as seeme to haue no danger in them. He counsels them (according to the natural encli­nation of their hearts, and the exam­ple of worldlings) to seeke prefer­ments, riches, pleasures, with such like vanities; hee shewes them the glory and vse they may haue; he per­swades the Christian, who is in a meane degree of life, that if he would seeke after honours, he might there­by become a Patron, for the afflicted members of the Church, or Com­mon-wealth. But hee knowes well, the olde saying will proue true, Ho­nores mutant mores, Honours change manners: and that preserment is a­ble, not onely to make them forget many good thoughts, and resoluti­ons, which they haue in a lower e­state: but to blot out of memory [Page 42] also: friendship, kinred, and the knowledge of themselues (as wee daily see it doth) yea, the Deuill is sure, that if hee can procure a man, but once to climb the ladder of pro­motion; it will so intangle him with the loue thereof, that it is twenty to one, but that he will renounce God, before hee will yeeld to step one de­gree backe againe.

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 [Page 43] 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, Few seeke the things of this world temperately, as they ought. where there is one that seekes them, with such temperance; there are ten, who settle their mindes so vpon them, as they choke vp all these good determinations, that [Page 44] were at first springing in their hearts. For, a man that is not contented with his estate, but desires things out of his owne concupiscence, without re­spect vnto the will of God; that man hath giuen the Deuill aduan­tage, and is 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 [Page 45] 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, Doct. that if wee will bee preserued from the danger of sinne, we must auoyd the custome of sinne; yea, the first en­ticements, & least occasions therof; and not presume vpon our owne strength: for, hee that is content to heare euill counsell, tempts God; and is not sure, whether he will therfore [Page 46] draw his grace from him, and suffer him to bee deluded by it. Concupi­scence; if it be not resisted, will turne to action; action, to iteration; and, at last, comes hardnesse of heart: for, he that feeles in himselfe, the euill motions of lust, and can hardly re­straine them, hauing no obiects to entice him; how much lesse, will he bee able to curb them, if hee come, where hee may haue the beauty, and wantonnesse of another, to inflame him? Or, if he could not bridle his affections before he had committed vncleannesse, when hee had more grace, more shame, more denials, and many more stops, to hold him backe, from wickednesse: Alas!why should any man thinke it possible, for him to forsake it, at his owne pleasure, when hee hath put himselfe out of the way of vertue; and hath neither inward grace, nor outward meanes, to pre­uent it? If, when thou hadst two [Page 47] eyes, thou couldst not keep the way, being in it: canst thou hope, hauing neuer an eye left thee; to find it, when thou art out of it? No doubtlesse, if wee cannot keepe the sea from ouer­flowing vs, when the bankes are whole; surely, after they are once broken, the breach will encrease, and the flouds will come in, vntill they haue quite ouer-whelmed vs: vnlesse the mercifull hand of a greater pow­er, then our owne, help to recouer vs. A little water will extinguish a cole; but a flame is not so easily quenched. And therfore, we ought to kill these Cockatrices in the egge, and bee wa­ry, not to giue the least aduantage, vnto the infirmities of euill. We haue examples enough to warne vs. Da­uid was a good, and an extraordina­ry man; yet, giuing his eyes too much liberty, the euill counsels of vn­godly affections, got by those win­dowes, into his heart, and drew him [Page 48] on in their walke, vntill they brought him to the 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, The bold pre­sumption of man. where wee know before, that we shall here see; nay, bee compelled, to bee partakers of sinne: and notwithstanding, war­rant our owne safeties.

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 [Page 49] 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 [Page 50] 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.

Genes. 39.Whilst Ioseph was about his busi­nesse, the allurements of his Mistres had no power ouer him: and so, whilst with him, we seek well to em­ploy our selues; though 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, [Page 51] 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 fea­ted, 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, Obser. 2. that wee may take from hence, is this; that if [Page 52] there bee degrees in sinne, and seue­rall steps, that lead vs from the way of blessednesse; we must not thinke it enough, if we can auoyd some one degree of sinne. Nay, it is not suffi­cient, if we shun all but one: for, he that hath gone but one step backe from the right way; if hee doe not come backe that one step, he is neuer likely to ariue at happinesse, though hee neuer goe further on in a wrong path. But it is impossible, to stay vp­on any one degree of sinning (with­out repentance) and not to step into another: as appeareth in the former obseruation.

Obser. 3.Thirdly, if wee must bee wary, to auoyd the 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. Two sorts of men, heee warned to re­pent. Then, two sorts of men are hereby warned, to amend them­selues, if they euer will intend to bee [Page 53] blessed: The first, are those morall men, that thinke it sufficient, so they can bee counted iust pay-masters, quiet neighbours, honest plaine-dea­lers, and such as doe no men hurt; though they neuer know what be­longs to God, or Religion. The o­ther, are such Professors, as suppose; that if they haue heard Diuine Ser­uice, twice euery Saboth; six Le­ctures in a week; and slubbered ouer their ordinary deuotions: it is no matter, how dishonestly they liue; how vncharitable, and contentious they be among their neighbours; nor how irregular they bee in the course of their liues. But, both these ought to know, that God promiseth not a­ny Blessednesse to such Triflers, as do his seruice by halues; but vnto them, that hauing both religion, and honesty; faith, and workes; neither walke in the Counsels of the vngodly: nor stand in the way of sinners. For, all others are [Page 54] in danger, to take vp their seat with the scornfull.

Verse 2.Thus much, of the Blessed mans description, by the Negatiue, contai­ned in the first verse of this Psalme. On which I wil enlarge my obserua­tions no further; but come to the Affirmatiue, contained in these words. But his delight, is in the Law of the LORD, and in his Law, doth hee meditate day and nigh.

Three things obseruable in the second verse.In which Affirmatiue, there are three things to bee obserued, by the blessed man; & they are opposed to those three, which are to be auoyded in the former verse: To the 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 [Page 55] 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, To meditate, what it means. in the serious meditating, teaching, and practice therof. For, Psal. 35.28. Psal. 36.30. the word Ieghe, which is interpreted to, meditate, hath reference, aswell to the words and workes, as to the thoughts (in which sence, it is not vsed in the Scriptures only; but the Poet also saith,— Meditabor arundine Musam.) And it was well expressed in the word, Exercise, in our olde English Translation.

By the Law, is vnderstood, What is sig­nified by the Law. not onely the morall Lawes; for then, Blessednesse might haue beene obtai­ned, [Page 56] by working, according to the morall vertues, as the heathen Philo­sophers taught. Nor, is here meant the Ceremoniall Law alone; nor that, and the morall together onely. For then, the wicked Iewes, though they continued in their vnbeleefe, might become partakers of this hap­pinesse. But the Law, in this place (as I told you in my 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 [...]; of [...], the Hebrew Tetragramma­ton, and the word Iehovah. or, IHVH (if we may expresse the Hebrew Te­tragrammaton in our letters.)

And these Characters, some late [Page 57] 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, Reu. 11.17. say they; le, is a signe of the time to come. Ieueth; Hee will bee. Ho, of the time pre­sent. Hoveth, hee that is. Vah, of the time past. Havah, hee was. Which wee will not denie to bee a probable, and ingenious conceite: but indeede, the word Iehouah, it selfe; is not confessed to be so much as heard of, to be an Hebrew word, among the Iewes: neither doth it si­gnifie any thing in that tongue. Nor can we haue one Testimony, that the Hebrew Tetragrammaton; was euer anciently so pronounced. And therefore, vnlesse we had better au­thority, then probabilities, and vn­certaine coniectures, of new Gra­marians: I see no reason, why we should venter, to put this vnknowne name vpon God. Which if it be the [Page 58] right: yet, not so sufficiently warran­ted, to be truely reuealed vnto vs; that we may vse it, with the same confidence, wherewith we pro­nounce the other names of God. As you may see more at large, in the thirteenth Chapter, and third Se­ction of my preparation to the Psal­ter.

But, to teach 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: [Page 59] 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: The meaning of the word Delight. to shew vs further: that the deuotions of a blessed man; are not constrained, or [Page 60] seruile: but rather, proceeding from a true and affectionate pleasure, in the worship of God, with the studie of his word. It must be vnto him, as it was to Dauid: Psal. 19.10. 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, Day & Night, what it signi­fieth. Day and Night: For, the Day and Night, in holy Scripture, hath a three-fold vn­derstanding: Temporall; Morrall; and Allegoricall. Temporall, is the day which we enioy by the presence of the Sunne: Gen. 1.16. the night thereof, is that which is made by the absence of the same. Morrally, it is taken for life and death; Prosperitie and aduersi­ty, or such like: and this is also Me­taphoricall. Allegorically, the old Law, is called the Night; and the Gospell, tearmed the Day: and therefore Za­charie in his song; wherein he spake [Page 61] of Christ, Luke 1.78.79. and the light reuealed vn­to Mankinde in the new Testament, saith; that 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: Rom. 13.12. 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 [Page 62] apparant to the whole world: Yea, he is continually enclined vnto the study of Piety, without intermission; Morning and Euening, at Noone­day 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, [Page 63] 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; Mat. 3.14. Ob. 1. and what Profite is it that wee keepe his commandements? 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, [Page 64] are in the right way to Blessednesse; howsoeuer Atheists, and worldly men, thinke them simple fooles; and their study lost labour.

2 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.

3 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 [Page 65] and night, separated for the seruice of God; that we may say with Da­uid: Euening, Psal. 55.17. Morning, by Day, and at Midnight, will I pray vnto him.

And, Verse 3. 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 [Page 66] Faith, Mar. 4.30. and the kingdome of Heauen, in likning it vnto a graine of Mustard­seede; Mat. 16▪19. Luke 13.19. or comparing Doctrine to Leauen, and such like. Nor hath it beene neglected among prophane writers: For, a liuely Simily, is e­steemed among all the Poets (as well ancient as moderne) to be one of the principall ornaments of their Poesie. The Elegancy of whose Poems, some haue not beene ashamed to preferre, before these vnimitable Odes: whereas, 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; [Page 67] 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, Fiue things obseruable in this illustrati­on of a godly mans happi­nesse. fiue things are made remarkeable in the vpright mans happinesse. First, he is resem­bled vnto a Tree that is planted. By which, the stability, and certainty of his estate is signified: For, as such a Tree; is, where, by the carefulnesse and diligence of some gardener, or husbandman; he may be manured, and preferued from the choaking of Thornes, and violence of beasts; He is Planted. whilst the wilde Trees of the For­rest, are euer in danger of some ru­ine: [Page 68] So, the iust man, who in the Scripture is resembled vnto a Palme tree; Psal. 92. hath this sure and blessed hope for his comfort: That God, who first planted him; will also protect him from being spoyled of his leaues by the stormes of aduersitie; or o­uerturned by the malice of the ad­uersarie. When it shall come to passe, that (as Christ said) Those plants which his heauenly Father hath not planted, Math. 15.13. 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.

[Page 69]Secondly, Secondly, he is placed by the Riuers of wa­ter. it is planted by the 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, Ierem. 17.18. in his illustration of such a mans happinesse; by a similitude taken from the like Tree. He shall bee (saith he) as a Tree that is planted by [Page 70] 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, The Riuers of waters, what they meane. in this Psalme, is Allegori­cally meant; the word of God, and his Sacraments: which, are the means whereby he infuseth into vs, the graces of his Spirit; keepes vs grow­ing in Faith; and nourisheth fruits, to eternall life.

Thirdly, it giueth fruite in due sea­son: Whereby is manifested ano­ther propertie of the blessed Iust­man: Thirdly, he is fruitfull, and that in season. 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, [Page 71] 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. Acts. 10. Fur­ther; we haue the Pronoune His: The pronoun His. to shew vs, that as the Tree giueth forth no fruite but his owne, and ac­cording to his kinde: So, the righteous, doth the workes proper to a re­generate man; all the good deedes which he performeth, are done with that which is his owne: and so chere­fully; that they may be called His. Yea, he yeeldeth forth good fruits, according to the measure, and qua­litie of those gifts which he hath re­ceiued. Lastly, the Tree giueth forth her fruite in season, When, fruit is giuen in season, or in time or in time: that is; in her time of fruitfulnesse; and so; the vpright man, doth good in due time; euen vpon the [Page 72] first occasion offered. He is neuer bar­ren, when necessity requires fruit. If in one day, a thousand men neede his comforting hand; he is euer wil­ling, according to his ability, to giue redresse vnto them all. Neyther too soone, nor too late comes his chari­ty: but, like sweete and well ripened fruite, is euer, then ready to be recei­ued; when it may be most accepta­ble to God, timely, in respect of him­selfe; and very profitable to others. But indeede, by the fruit here is prin­cipally meant Faith, Fruit, what it signifieth. and the confes­sion of saluation by Christ: which can neuer be, without workes. And that is it, which our Sauiour meant, when hee, Iob 15.8. said: Herein is my Father glorified, that you beare much fruit.

Fourthly, His leafe shall not fade: Yet; Fourthly He is euer flourish­ing. the similitude holds very pro­perly, in that the blessed man is re­sembled vnto a tree, not onely fruit­full, but flourishing also; and euer a­dorned [Page 73] with the comely ornament of greene leaues. For, as the Palme­tree, whereto the Iust man is likened, in the 92 Psalme (and from which tree, it is very likely, this similitude was taken) is neuer, 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 [Page 74] 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.

5. Whateuer hee doth, pro­spers. Fiftly, 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 [Page 75] 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 [Page 76] 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, Cenes. 39. it is sayd of Ioseph: The LORD made all that he did, to prosper in his hands.

A Caueat.But from hence, wee must neither gather, that all those are good men, who prosper, and thriue, in the things of this life; neither imagine, it is heere promised, that the Righteous shall bee without troubles, or hinde­rances, in their temporall affaires. The meaning rather is: that al things, (euen those) wherein they seeme to the world most miserable, should redound to their comfort; and pro­sper them in the way to eternall life. According to the saying of S. Paul; Rom. 8.28. All things worke together for good, to them that loue God. Dauid also con­firmeth [Page 77] 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 [Page 78] 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.

Bessednesse, two-fold. Luke 14.15.For, you must vnderstand, that there is a two-fold 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 [Page 79] words. Blessed are the people, Psal. 144.15. 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, Matth. 5. 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, 1 Cor. 2.9. here. For, as S. Paul saith; It is that, which eye hath not seene, nor [Page 80] 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:

What makes perfect Bles­sednesse.But, because carnall men, are too too much perswaded, that true feli­city may bee enioyed in this life; I [Page 81] would haue them learne, what is re­quired, to the making vp of a perfect Blessednesse. For, they must know, there are three things, which are of the essence of true felicity. The first is, Ioh. 17.3. the knowledge of the 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 [Page 82] 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.

Cap. 3.S. Augustine hath a speech, much to this purpose, in his first Booke, De Moribus Ecclesiae Catholicae: For, saith he, Beatus neque ille (quantum existi­mo) dici potest, qui non habet quod amat qualecun (que) sit; ne (que) qui habet quod a­mat, si noxium sit; ne (que) qui non amat quod habet, etiam si optimum sit. That is: 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 [Page 83] 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, True blessed­nesse consi­steth not in temporall things. cannot then, con­sist in temporall & transitory things. For, though we may haue the know­ledge of their vtmost good, & get also the possession of them; yet, it is im­possible, they should giue vs a con­tent, [Page 84] beyond which, nothing is to be desired. For, the soule of man, is of a spirituall nature; and of so large an apprehension, that the whole world is not able to fill it. Though you should feede the boundlesse desire of man, with Kingdome vpon King­dome; hee would neuer finde end of desiring, vntill hee had the possession of the whole world, with all the creatures therein: and though he could compasse that: yet, because the mortalitie of his body, would euer put him in feare, to be depriued ther­of; he would neuerthelesse be full of disquiet. Nay, were it possible, that feare, might bee taken away also: it would then discontent him, that there were not more worlds, & new things, to couet and possesse. And so, he would bee vnhappy, in the mid­dest of all that happinesse.

Eccles. 1.17.This, made Solomon say (when he had searched into the nature of all [Page 85] creatures, and sought to please his soule, in whatsoeuer it longed for) that all things vnder the Sunne (euen knowledge, and those which are ac­counted the best) were vanity, and vexation of spirit. And this▪ if world­ly men did better consider, doubt­lesse, they would not so much adict themselues to the things of this life: but seeke to haue their soules, rather filled with the knowledge of God; who is only able to satisfie them, & without whom, they are euer empty, and seeking vp and downe for that, which should fill them. For, the end to which God created the soule of man, was (as S. Augustine saith) That she might know him; in know­ing, loue him; and in louing, enioy him: wherein consisteth perfect bles­sednesse, neuer to be lost againe; and that, which is principally meant in this Psalme.

The Doctrines, that we may gather [Page 86] from this third verse, are these.

Doct. 1.First, that if the Blessed are plan­ted, & not as naturally growing trees: then, the efficient cause of our salua­tion, is God. For, it is of his graci­ous fauour, that we are planted in the Vineyard of his Church; otherwise, wee had beene as wilde Oliue-trees, growing on the barren moun­taines.

Doct. 2.Secondly, in that it is sayd. The Blessed is as the Tree, planted by the riuers of waters: Wee are taught, what the instrumentall causes of our saluatiō are; euen the Word of God, & his blessed Sacraments. What the Ri­uers of wa­ters signifie. For, by the Springs, or 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) [Page 87] are not yet in the state of Blessed­nesse.

Thirdly, Doct. 3. wee may hereby know, whether wee belong to God, or no. For, if wee bee trees of his Vineyard, wee cannot but bee sensible, of the sweet graces and operations of his Spirit: and shall not be found barren, of those spirituall fruits, which God wil looke for, in their due time. And be assured, that if wee bee vnprofita­ble; though wee carry neuer so many faire leaues of hypocrisie, to couer our sterility: we shal one day bee stript of them, and cast into the fire.

Fourthly and lastly, Doct. 4. wee are here taught, not to iudge of men, by their prosperity, or aduersity; but, how­soeuer their outward affaires suc­ceede, to esteeme them blessed, and happy men, that loue and honour God. And so, I conclude this first part of the Psalme, which doth in breefe deliuer thus much: That hee, [Page 88] 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.

[Page 90]THe Prophet; or, rather the Holy-Ghost, by the mouth of the Prophet, hauing in the former part of this Psalme; Ver. 4. in an excellent manner, set downe vnto vs the blessed estate of a good Christi­an; and in diuers particulars discoue­red, and illustrated his matchlesfe Blessednesse; that we might be there­by drawne to loue and seeke it. Doth now, in this other part, briefly (yet as fully) acquaint vs with the miserable condition of the vnbeleeuing sinner. euen in these few words: 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 [Page 91] so happy as are the righteous. And this the Septuagint, very powerfully expresseth, by doubling the Nega­tiue, [...], The dissimili­tude that is betweene the wicked, and the righteous. the wic­ked are nor so, nor so. To wit: nor so holy in their life; nor so blessed in their end. They are not so studious of 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, [Page 92] 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, Math. 3.10. 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. [Page 93] 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; The World­lings season in which hee brings fruite. it is in their owne season then: And when is that? Forsooth, now and then; perhaps at such times, when as the customes of their Countrie require publike hospitality. And then; it is but forc't, sower, and vnsauorie fruite. For, most commonly, for one honest man that shall satisfie his necessity among them; two Russians shall be made drunke. Or else their season is, when they may take occasion to make most shew to the world, of the see­ming good they doe: like the Phari­sies, [Page 94] that blew Trumpets, when they gaue almes. But indeede, the prin­cipall time and season of their vin­tage is; Math. 6.2. when the Axe is set vnto the roote of the Tree. Then; when the leaues of their youth, and prosperity are fallen off; the branches quite wi­thered; the bodie rotten, ready to stinke with putrifaction; and they in case no more to hoard vp, or keepe it vnto themselues; then (if the Di­uell doe not come before they be a­ware, and carry them away by the Rootes; as sometime he serueth old Trees in the Forrest) it may so fall out, that they leaue a few vnseasona­ble fruits behind them: which often, in fine painted Almeshouses; make shew of more reliefe, then is halfe performed.

Nor are the vngodly, in respect of their vnfruitfulnesse, or vntimelinesse in bearing fruite (onely) so contrary to the righteous: but euen their [Page 95] 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 holy­Ghost 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 [Page 96] haue made them contemptible e­nough, in his expression.

Why the wic­ked are resem­bled to Chaffe.And here I could shew, how pro­perly the wicked may, for diuerse reasons, be likened vnto Chaffe. As in regard of that lightnesse, which makes them inconstantly carried a­way, with euery vanity: or in re­spect of their sterility, with such like. Which (because euery reasonable ca­pacity can apprehend them) I will o­mit: & only desire you to take from hence this obseruation. To wit, that the enemies, and oppressors of Gods Children; with all other vngodly men (though they be admired of the world, and seeme mighty and vnmo­uable in their owne haughty opini­ons) are, (neuertheles indeed) poore base things; meere Chaffe. Nay, the worst and lightest of it: euen that which is scattered euery way with the winde. Or worse, if worse may be: For, they are not onely [Page 97] vnsetled, and restlesly driuen too and fro, in their owne vaine practises; or tumbled vp and downe by the dis­tempered furie of their miserable af­fections: but their riches, honours, powers, and 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 [Page 98] 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: The vnhappy­nes of world­ly men in this life. as, if we could look into the hearts and consciences, of those that seeme happiest men to the world­ward. I beleeue we should discouer so much horror, and disquietnesse; as would make vs set light by our discontentments. For, many of them, amid their aboundance of wealth and honours; are more dis­tempered with toyes; then a constant Christian is, with his greatest afflicti­ons. And if trifles will not moue them; they haue matters of greater consequence to disturbe their rest. One grieues, to see the familie, which he thought to make honourable, by [Page 99] his owne pollicy; quite rooted out by the improuidence of his Chil­dren: Yea, the miserable Catiue, liues to behold his sonnes prodigali­tie, consume his vsury; and yet hath not the power to afford himselfe the benefit of his owne labours, neither to doe one good deede, that may purchase a prayer for him; vntill it is too late. Another, hath labour'd for the applause of the people; and with vexation of spirit, comes to heare his name made the iust subiect of Libels; and himselfe reputed o­dious in the common-wealth. One, is sicke, for some disgrace receiued from his Prince. A second, grieued with the vnkindenes of those whom he thought his best friends. A third, mad at the pride of his equall. A fourth, ready to hang himselfe for the insolence of his inferiour. A fift, pines with enuying at his superiour. A sixt, sleepes not for desire of pre­ferment. [Page 100] A seauenth, trembles through feare of losing his office. The eighth, hath a wife that is more shame, and discontent vnto him, then all these. And, which is worse then that too; he knowes not what shall become of him at last. For, sometime he thinkes that men die like beasts, without hope of another life. And then, it grieues him, that he must for euer, leaue the world, which he so much loued. Ano­ther while, he remembers he hath heard of a God; and 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 [Page 101] 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 [Page 102] 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) [Page 103] 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 [Page 104] 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, Verse 5. &c. You haue for­merly beene giuen to vnderstand, of the great difference, that is betweene the Righteous and the vngodly; both in their condition, and their reward. Now, he shewes that a difference will be betwixt them; not in this life on­ly: but also in the last day. For, that is the principal Iudgement here ment: and spoken of, per Antonomasiam, as the Arabick Interpreter, by these words, 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 [Page 105] 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 [Page 106] 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 [Page 107] 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 [Page 108] 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, Matth. 25. in the 25 chapter of Saint Matthewes Gospell, to this purpose.

What Iudge­ment the Holy Ghost mea­neth in this Psalm.But, this place may haue respect to other Iudgements. For, beside that great and generall Doome; there is a two-fold Iudgement, in this life; wherein the wicked shall not bee able to stand. One is, the Iudgement of them­selues; [Page 109] 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 [Page 110] 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, Matth. 25.41. which is prepared for the Deuill and his Angells.

Obser.Hence then I obserue; that there shall bee a generall Doome, wherein both good and bad shall be summo­ned, before the Tribunall Seat of God. And that, althogh Hypocrites, like tares amongst wheat (or rarher, like good wheat) may be suffered, in this life, to shrowd themselues in the Church of God, and come into the Congregation of the Righteous, vn­der the name of Christians: yet, in the haruest (that is) in this Iudgement; hee will seperate them. And the vn­godly [Page 111] shall not bee able to stand, in that Assembly of the Iust; Matth. 13.14. but, The Lord will gather the Righteous, which are the wheat; into his Granard: & cast the sinners, which are the chaffe; into vnquenchable fire.

But, A Caucat. that no weake conscience may be driuen into despaire. I desire the Reader, not to imagine, that euery man, who hath the pollutions of sin, is in danger of this separation; for, euery man is so guilty of sinne, that if God should marke all that were a­misse, and enter into Iudgements with his seruants: None were able to stand in the Iudgement. No, not the most Righteous; neither should any flesh be saued in his sight. Two sorts of sinnes. We must then consider, that there be two sorts of Sinners. The one regenerate, who offends vnwillingly; and falling into transgressions, through infirmity, by repentance, true contrition, and amendment of life, riseth againe; [Page 112] and seekes forgiuenesse, in his Redee­mer, 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.

Ver. 6. 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, [Page 113] 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 [Page 114] 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, Iob 9.21. Prou. 12.10. or approbation, ap­peareth in these ensuing places. Psal. 101.4. Rom. 7.15. 1 Iohn 3.2. And so much may be also prooued by that place of Matthew, where Christ vseth the contrary speech, to shew the dis­respect that hee would haue to the wicked. Matth. 7.23. 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, 2 Tim. 2.19. chap. 2. and the 19. verse. And wri­ting [Page 115] to the Romans, he saith. Those, Rom. 8.29. whom he did foreknow, he did also pre­destinate, to be conformed to the Image of his 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 [Page 116] 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.

Obser. 1.Hence then, wee are taught, how to esteeme the world, with all those titles, honours, and fauours, where­withall shee allureth vs, to settle our hearts, vpon the painted and vncer­taine felicities of this life: and to bee [Page 117] heedfull, that they draw vs not into the way of destruction. And, as the first part of the Psalme, ought to win vs, in respect of the felicitie, promi­sed to 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, Obser. 2. not to bee deiected, in our miseries, though wee are mercilesly oppressed, by our Aduersaries; nor, be discom­fited: because, the world neither pi­ties, nor takes notice, of those many slanders, and secret iniuries, which wee vniustly suffer. For, if God (as it is here sayd, hee doth) knoweth, and regardeth, 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; Obser. 2. not [Page 118] to take offence at the short prosperi­ty of the wicked; nor, to be allured with the pleasantnesse of their waies. For, though they bee delightfull to the sence, and goodly broad pathes; yet they lead to destruction, and, as it is here told vs, they shall perish.

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.

[Page 119]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 [Page 120] 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, Reuel. 22. and serue to heale the Na­tions; according to the Prophecy of Saint Iohn. And doubtlesse, what­soeuer he doth shall prosper. But the wicked are not so: that is; the Iewes and other wicked persecutors of [Page 121] 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, [Page 122] 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.