the broad way of sinners acting and perseuering in euill Nor sit in the infectious seat of the scornfull scoffing vertue deriding religion or by false doctrines and euill examples peruerting others For hee is such an one who is not carefull onely to auoyd euill But is enclined to good also His delight is seriously in the Law of the LORD And in his eternall Law that hee may know teach and fulfill it in thought word and deed doth he meditate vpon all occasions and at all times euen Day and night without intermission In this consisteth the meanes of his felicity And he shall be like a flourishing Tree which the Diuine Prouidence hath planted by the riuers of waters For as such a Tree being nourished by those streames hath the meanes that will enable it to bring forth his fruit in due season so the Blessed Man being planted by the fountaines of Grace flowing from the Holy Spirit of God bringeth forth in due time the fruits of faith and good workes to eternall life And in the greatest drought receiueth such refreshing that his leafe shall not fade A word of his shall not be in vaine though for the present it seeme to fall to the ground but it shall take effect And whatsoeuer he doth shall prosper at last both to his euerlasting glory and the instruction of others Now the vngodly because they walke after their owne Counsels are not so blessed neither doth any thing they take in hand so prosper But they are like the chaffe which the winde driueth away For as that is dry vnfruitfull and therfore carried about with euery puffe so they wanting the moysture of grace are therfore ouer-light and the spirit of the Deuill the winde of pride temptations and euill affections vnsetledly hurrie them to and fro without rest And by reason of this euen because these vanities carry them from God Therfore the vngodly shall not be able to stand as innocent before him in the Iudgement Whether it be that which he shall be pleased to inflict on them in this life or at the last Day Nor shall false worshippers or such Sinners who haue neglected this meanes of Blessednesse be admitted in the Congregation of the Righteous among those to whom God hauing separated them at his right hand shall hereafter say Come yee blessed of my Father c. And all this commeth thus to passe For that the LORD accepteth knoweth and alloweth the vndefiled way of the Righteous and the courses which they follow to attaine this blessednesse But contrariwise so abhorreth the way of the vngodly that the endeauors of those Reprobates shall perish with them in eternall damnation The Prayer Wherin the scope of this Psalme is considered and the blessednesse there mentioned implored of God OH thou eternall Son of the euer-liuing God Who art the way of life the meanes of all true Blessednesse and the onely Happy One who continuing in thy integrity hast both auoyded all manner of sinne and euery way fulfilled the whole Law and will of thy Father Thou oh Christ who art that tree of life which brought forth the fruit of our saluation in due season and without whom none can euer haue sure hope to become happy Grant oh sweet Redeemer that by the imputation of thy righteousnesse we who are fallen from our first Integrity may bee regenerated and made spotlesse againe in thy sight Sanctifie our polluted hearts that they may no more wander after the vaine counsels of vngodly affections Let them not haue power to allure vs into the way of sinfull actions Or if we doe through frailty at any time stray from Thee into the trodden path of Sinners which leadeth to destruction as wee must acknowledge we often doe Bring vs backe oh sweet Iesu and let vs not stand there vntill we lose the feeling of our sinnes and forget for euer to returne but let euery slip be attended with immediate repentance to whip vs vp againe left the iteration of sinne bring vs at length to the seat of Scorners and the deniall of Thee Keepe vs oh keepe vs from that low ebb of grace yea although we often run far into the way of sinners and many times carelesly stand still when thou callest vs from thence yet of all mercies wee entreat thee that we neuer bee suffered to stray so wide from the way of Blessednesse to sin against thy Holy Spirit Or to sit downe in that seat of pestilence which may infect our soules to eternall death And to enable vs the better to shun such dangers we beseech thee possesse our hearts with thy loue and a true delight in thy Word Let thy Law day and night openly and secretly in aduersity and prosperity bee our principall study and practise all the time of our life Fashion vs to thine own Image let thy right hand plant vs in thine owne Vineyard And that we may bee as fruitfullflourishing Trees bringing forth seasonable fruits to thy glory and the profit of thy Church Let the plentifull Riuers of thy Grace water vs vntill we grow vp and become fit to bee replanted in thy eternall Paradise Let our words as the leaues of a fruitfull tree be a continuall ornament vnto vs seruing also to heale the wounded consciences of our weake brethren And although for a time thou sufferest vs to appeare miserable and vnhappy yet let all things euen the afflictions which we haue had prosper vs in the way to euerlasting Blessednesse And forasmuch as those who delight not in thy seruice are in a miserable condition and nothing so happy as thy children whatsoeuer they seem to the world Grant ô Lord that wee being warned by thy displeasure against them may truly worship thee haue euer such a measure of faith and of thy grace as may keep vs setled in our consciences quiet from the fury of those affections that carry them headlong into endlesse vnrest And when thou shalt cast that chaffe into the fire purge vs thy seruants from corruption and lay vs vp as pure wheat in thy Heauenly Granard Heare vs oh deere Redeemer and when that dreadfull day commeth wherein thou shalt summon the whole world to Iudgement Let vs not be thrust amongst those guilty ones who shall fall and bee confounded with horrour at thy presence But make vs able to stand in that fearfull doome place vs at thy right hand in that righteous Congregation into which no vnrepentant sinners shall be admitted And when thou shalt turne them off with that terrible answer I know you not Let vs oh let vs bee receiued into thy mercy And seeing wee seeke for Blessednesse by that way and meanes onely which thou hast appoynted Acknowledge it as thine owne ordinance and though we are a while the scorne of the world make vs at length Inheritors of that vnspeakable felicity which wee shall enioy in Thee So both in our safeties and in the destruction of thine enemies also shall thy
Apostle expresseth it both the promise of this life and that which is to come Now what the blessings of this life are which God hath ordained for such as walke in his ordinances you may read in the last booke of Moses 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 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 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 the Prophet hath begun according to that saying of S. Peter Shun euill and doe good and indeed true righteousnesse consisteth aswell in eschewing what may prouoke or displease God as it is expressed in the first verse as in seriously performing or endeauouring that which may please him which is declared in the second And as a well experienced Physician doth first purge away all the ill humours that occasioned the sicknesse of his weake Patient before hee will administer those Cordials which are prepared to recouer his health So by this order in his description of a blessed man the Holy Ghost doth shew vs that before the physick of his Word can worke effectually in our hearts for the saluation of our soules wee must bee clensed from the corruptions which wee haue gotten by the euill-affected counsells of our owne hearts or the infectious society of the wicked and as it were diet our selues by abstaining from their abhominable customes which Diet is here first prescribed in the negatiue And it is as if hee had sayd thus If you euer intend to recouer the health of your soules and become partakers of true blessednesse you must neither walk in the counsels of the vngodly nor stand in the way of sinners nor sit in the seat of the scornfull for these are the courses which hee shuns that doth arriue at happinesse 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 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 such are heere vnderstood who are still in their originall corruptions and being ignorant of God and his seruice encline to those euill affections wherunto their nature is subiect Yea by the vngodly are principally meant Infidels such as are ignorant of religion and the diuine worship of God according to his Word such as employ all their endeauours without thought of him to become happy in this life giuing themselues ouer vnto couetousnesse pleasures with such like vanities whereunto their affections lead them The word vngodly in our tongue doth of it selfe very well answer to this Explication for as Godlinesse most properly appertaineth to God and Faith so vngodlinesse expresseth the contrary thereunto The Originall importeth such a crue as are so restlesly affected with worldly cares and euill perturbations of the minde that they are endlesly hurried to and fro in their vngodlinesse like the sea which hath no power to stay it selfe 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 By walking is Metaphorically vnderstood the ordinary proceeding of men in all their actions whether of faith or works And in this place is ment 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 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 and that naturall inclination of man to euill which God spake of when hee said that the Imaginations of the thoughts of his heart were onely euill continually For Councell is not here so strictly taken as Aristotle defines it in his Ethicks 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 saith Saint Iames is tempted when he is drawne away and enticed by his owne corruption Iam. 1.4 But if you will know further and more particularly what the externall Councels of the vngodly be whereto they tend and what euents follow them you may reade it in the Prouerbs of Solomon Chap. 1. vers 10. 2. Sam. 19. 21. Gen. 37. c. 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 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 the Councell of their owne lusts to put them in execution with such as are willingly ignorant of the worship of God negligent of
rule of the Sacred Word to seeke his glory with those wayes that perish not Therefore this God of his free grace keepeth them in the right path and by that direct course conducteth them to the same blessednesse whereunto hee foreknew it would lead them And that this word knoweth may be vnderstood as is aforesayd to imply a regard 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 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 chap. 2. and the 19. verse And writing to the Romans he saith Those whom he did foreknow he did also predestinate to be conformed to the Image of his Sonne But the way of the vngodly shall perish And that is because God regardeth not neither is delighted with their courses They propose vnto themselues a happinesse but come short of it because their counsels endeauours and all are ouerthrown before they can attaine to the possession therof And needs must it be so Seeing it is neither the right means which they vse nor a true happinesse which they seeke For wher to tends their ayme Sure not to Gods glory nor to seeke their spirituall wel fare nor any greater blessednesse then the compassing or enioying of some brutish or transitory pleasures Which before it be long either altogether faile them or instead of a desired happinesse are a meanes to bring vpon them the curse of some vnexpected miserie which is euer the period of such paths So they at length perceiue with much discomfort that their labors are lost their time mis-spent that as the Prophet here sayth Their way must perish and come to nought In breefe then I vnderstand these words The way of the vngodly shall perish As if the Prophet had sayd The vngodly come short of blessednesse and shall be excluded from the Congregation of the Iust because the Lord is regardlesse of them and so those vaine wayes and courses which they follow shall faile to bring them thither 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 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 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 not 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. For it is a Song or Psalme wherin blessednesse is ascribed to that thrice godly Man who is no way guilty of any kinde of sinne whether it be of transgression omission or originall And who but He only or those who haue receiued it by Him can be honoured with such innocency or capable of so high a dignity as this true Blessednesse who alone perfectly fulfilled the Law And was obedient euen to the death Doubtlesse none For all that are so called are so entitled by him And hee is that for-euer-blessed Man whose foot neuer walkt in the crooked way of the vngodly nor stood in the slippery path of sinners He it was who in true humilitie taught the simple truth and neglecting the vain dignities of the world neuer reposed himselfe in the imperious seat of the Scornfull whith the disdainfull Pharisies He it is whose delight is in fulfilling the Will and Law of his Father and in the accomplishment therof hee seriously exercised himselfe both day night He is that flourishing Tree planted by the pure riuers of water of life cleere as crystall and proceeding from the Throne of God euen that Tree which is planted in the middest of new Ierusalem and hath brought forth the fruit of our saluation in due season and in the fulnesse of time according to the Scriptures This is he whose leafe shall not fall That is his words shall not fall to the ground but remaine euer flourishing 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 Christ with such as by Faith put not on his righteousnesse are in a quite contrary estate Like Chaffe scattered with the wind yea in a miserable vaine and vnsetled condition And therefore when this our redeemer shall enter into Iudgement with the world such an Antipathie will be betweene him and vnrighteousnesse as they shall not be able to stand before him But when the Children of his kingdome shall be congregated at his right hand to partake with him in eternall blisse as they haue beene partakers with him in his graces here then shall the wicked be shut out of their assemblies to be cast into eternall perdition And of this separation the reason is because the Righteous doe follow Christ in the way of his Gospell and walke in the Faith which he hath approued Whilst the Iewes and such as are without the Church seeking saluation by the workes of the Law or following some such wrong or by paths their way failes them and comes vnto an end when it hath brought them to the left hand of the Iudge Where they are farthest off from