Exercises Upon the First Psalm in Prose and Verse, Exercises · Exposition 2 – Part of psalm 2
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 eueryevery man shot, and the prize, after which they hauehave 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, both wherein this happinesse consisted, and by what meanes it was to bee attained vntounto. Nor in the times of heathen ignorance onelyonly, were men deceiued in their aymes; but euen amongst vsus also, at this day, the greatest part run wide, proposing vntounto 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 vsus 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 shewes vsus, 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, 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 giuegive the more heede vntounto those mysteries and instructions, which are afterward deliuered: and, if it were possible, make them more willingly conforme themselues vntounto 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 vntounto that man, who walketh not in the Counsell of the vngodly, nor standeth in the way of sinners, as it followeth in the Psalme. And this his Blessednesse is double; for, he hath the hope and means of happinesse in this world, and assurance of eternall glory in the next: or, as the Apostle expresseth it,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 vntounto 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 vsus 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 louelove 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 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 vsus, 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 hauehave 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 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 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 vntounto 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.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 hauehave 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;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 onelyonly 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. EueryEvery man, Iam. 1.4.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.
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 onelyonly 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 hauehave 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 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 hauehave 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 vponupon sinne, through the whole course of their 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 louelove vponupon euill, hauehave 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 hauehave by continuance made themselues not onelyonly 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 vsus, as dare, impudently, bost of their beastlinesse, or in merriment publish their 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 hauehave 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; or polluted with actuall sins; but so rooted in them, that they hauehave 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 vntounto 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 the knowne truth, and their owne Consciences; such, are those that make Religion a colour for their villany;Mat. 23.14. Deuouring widowes houses, vnderunder 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, vntounto the end of his life. And the reason why there is no redemption for such, is; not because there is want of mercy in God: but by reason there is no repentance in man.
These, make vp the three degrees of comparison, and the third and last step to the Diuell: For, to walke in the councell of the vngodly (which is the purpose of sinning) is bad: To stand in the way of sinners (which is the action of it) is worse; But to sit in the seate of the scornefull (which is to die impenitent in his wickednesse) is worst of all, and the highest degree of a Reprobate.
But,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 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 most dangerous, and infectious Pestilence, to the soule of Man.
And thus hauehave 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, 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 vntounto 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 vsus vntounto 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 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 hauehave 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 hauehave; 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 onelyonly to make them forget many good thoughts, and resolutions, which they hauehave in a lower estate: but to blot out of memory 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 louelove 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 the louelove 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 vponupon them, as they choke vp all these good determinations, that 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 vntounto 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 with the guilt of such, as the world accounts most veniall sinnes; before he was allured vntounto 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 vponupon our owne strength: for, hee that is content to heare euill counsell, tempts God; and is not sure, whether he will therfore 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 hauehave 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 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 vsus, when the bankes are whole; surely, after they are once broken, the breach will encrease, and the flouds will come in, vntill they hauehave quite ouer-whelmed vsus: vnlesse the mercifull hand of a greater power, then our owne, help to recouer vsus. 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 giuegive the least aduantage, vntounto the infirmities of euill. We hauehave examples enough to warne vsus. 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 on in their walke, vntill they brought him to the way of sinners; where hee stood a long time, heaping one offence vponupon 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 giuegive 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 hauehave 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 hauehave knowne, that some of them, were euen then distempered, when they sayd so.
Others, I hauehave heard, so confident in their owne vertues; that they hauehave 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 hauehave 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) hauehave escaped such trials. But, if any man depend vponupon his owne chastity, and purposely tempt himselfe with opportunities, to doe euill; hee, walkes the way which God approoues not: and therefore it shall perish; yea, although hee intended, at the first, no more, but to hauehave it in his power, to doe euill; it is a thousand to one, if God giuegive 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 vsus: yet they shall not preuaile; no, not these that seeme Mistresses ouer our affections, and powerfull enough to command vsus. But, if we leaue to be honestly busied, and, as many of vsus young men doe, being idle our selues, seeke out those, who are eueryevery way as idle; and with vaine discourse, or vnseemly gestures, passe away our precious houres. Questionlesse, somtime or other, we shall bee betrayed to commit that, which wee little thought perhaps, to hauehave beene guilty of; and grow, after a while, so base, to seeke that thing of the Mayd, which wee presumed the Mistresse could neither hauehave commanded, nor wooed vsus vntounto. Nay, I am perswaded; that Ioseph, who hath gotten the title of Chaste: if hee would hauehave left his affaires, and ventured himselfe, as some of vsus doe, in effeminate court-ships; it is to be feated, that the Spirit of God would hauehave left him, as it forsook Sampson, or Dauid. And then, a meaner woman then his Mistresse, might hauehave wrought him to her will; and it is a question, whether he would not hauehave proued the Attempter, of hers, or some others Chastity.
The second obseruation,Obser. 2. that wee may take from hence, is this; that if there bee degrees in sinne, and seuerall steps, that lead vsus 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 vponupon 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 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 hauehave heard Diuine Seruice, twice eueryevery 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 vntounto 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 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 hauehave 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 louelove 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 onelyonly the morall Lawes; for then, Blessednesse might hauehave beene obtained, 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 onelyonly. 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 hauehave it, according to the Originall: The Law of foreign;of foreign, the Hebrew Tetragrammaton, and the word Iehovah. or, IHVH (if we may expresse the Hebrew Tetragrammaton in our letters.)
And these Characters, some late Interpreters read Iehouah; supposing the forme of that word, to imply as much as; He that is, that was, and that is to come. For,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 hauehave 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 vponupon God. Which if it be the right: yet, not so sufficiently warranted, to be truely reuealed vntounto vsus; 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 vsus 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, foreign: the Ancient latine expositors, Dominus; and the authorized english Translations, for the most, LORD) is an essentiall and vncommunicable name, of our great, eternall, and euerliuing God; who is most truely called, Hee that is, that was, and that is to come: and therefore, wheresoeuer you find this Tetragrammaton, foreign. 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) hauehave 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 vntounto any other.
But (which I had almost outslipt) you must note that the holy-Ghost, vseth here the word Delight; to shew vsus further:The meaning of the word Delight. to shew vsus further: that the deuotions of a blessed man; are not constrained, or seruile: but rather, proceeding from a true and affectionate pleasure, in the worship of God, with the studie of his word. It must be vntounto 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 of Christ,Luke 1.78.79. and the light reuealed vntounto Mankinde in the new Testament, saith; that The day-spring from on high hath visited vsus; to giuegive light to them that sit in darkenesse. But Saint Paul, writing vntounto 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 eueryevery of these. The blessed man; meditateth on the Law of the LORD, day and night; that is: He pondereth all the misteries of Iesus Christ; as they were promised, figured, and prophecied of, in the old Testament (which, as the Night, shadowed them ouer) and then beleeueth and confesseth them, as they were fulfilled in the new Testament; which was the Day that made them apparant to the whole world: Yea, he is continually enclined vntounto 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, 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, hauehave 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 louelove of his Truth, are in the right way to Blessednesse; howsoeuer Atheists, and worldly men, thinke them simple fooles; and their study lost labour.
Secondly, I here note; that he cannot promise to himselfe, the reward of Blessednesse; that frames a Religion, or way to serue God, out of his owne braine; though neuer so strict, or seeming holy: For, it must not be the Lawes, or traditions of men; that, he must meditate, but the Law of the LORD.
Lastly, I doe here learne this Method, for the right study of Diuinity; and practise of Christianity. First, that there must be a louelove vntounto 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 eueryevery day 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 vntounto 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 Faith, Mar. 4.30.and the kingdome of Heauen, in likning it vntounto 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 hauehave not beene ashamed to preferre, before these vnimitable Odes: whereas,Vide Epist. Henr. Steph. before Marlorets commentary vponupon 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 vntounto Trees; by reason of some similitude in their condition (as thus: EueryEvery 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 vntounto 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: So, the iust man, who in the Scripture is resembled vntounto 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.
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 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 vsus, the graces of his Spirit; keepes vsus 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, 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 giuegive, then to receiue. Acts. 10.Further; we hauehave the Pronoune His: The pronoun His.to shew vsus, 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 timeor in time: that is; in her time of fruitfulnesse; and so; the vpright man, doth good in due time; euen vponupon the 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 giuegive redresse vntounto 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 vntounto a tree, not onelyonly fruitfull, but flourishing also; and euer adorned 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 eueryevery season) must lose, in the winter of their triall, all that vncertaine glory, gotten in the spring-time of their prosperity: euen then; the happinesse of the righteous is so permanent, as the coldest frost of aduersity, can neuer strip him of his faire leaues: that is: no persecution shall bee able to take from him, the faire liuery of his profession, nor put him, beside the Crowne of an immortall glory.
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 hauehave 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 vponupon this Psalme, would hauehave these words (whatsoeuer hee doth, shall prosper) to be referred vntounto the Tree. Then, hauing interpreted the Hebrew Verbe, Iasliach; prosperare faciet, will make to prosper: he gathers from thence, an actiue vertue to bee in the tree; helping on the ripening of his owne fruits. And, by the application of the similitude, would also note vntounto vsus; 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 hauehave the greatest number of most authenticall Writers. For which cause; I rather allow it: but especially, by reason I beleeue it, to be indeed the best, and natural sence of this Text; agreeable to the happy estate of a good man; and the same blessing, which the Scriptures testifie, to hauehave 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 louelove God. Dauid also confirmeth the same, out of his owne experience: for, saith he; It was good for mee, that I was in trouble. And indeede, it is the end which crownes all, and that which makes the vndertaking prosperous, or vnfortunate: not the occurrences, that happen well, or ill, in the proceeding. For, though a Commander in the warres finde, that all his determinations proceeded ill, in the ordering of his Battles; and that all his Stratagems, turned a while, to his hinderance: yea, though with the losse, of many thousands of his men, and the effusion of much of his owne bloud, he hath endured a terrible, and sharp encounter. Yet, if at last, the victory bee on his side, he hath his aime; and thinks, that his vndertaking prospered in his hands. So, though a Christian man hath, in this life, suffered innumerable miseries; though matters hauehave succeeded so ill with him, that sorrow vponupon sorrow, and mischeefe vponupon mischeefe, ouerwhelmed him, and eueryevery 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 vponupon 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 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 onelyonly 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 hauehave now in hope onelyonly. None, but the sonnes of God, can enioy it, in the other world (as is aforesayd) nor, can any man, but those that hauehave 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 eare heard, neither comes it into the heart of man, to conceiue what God hath prepared for them, that louelove 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 hauehave respect to that, which may most properly bee called Blessednesse, it must bee loked for in another world; for, as the Poet saith:
— Dici que beatus
Ante obitum nemo, suprema que funera debet.
We none may blessed call,
Before their funerall.
What makes perfect Blessednesse.But, because carnall men, are too too much perswaded, that true felicity may bee enioyed in this life; I would hauehave 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 eueryevery of which circumstances, there is no perfect happinesse. For, hee that enioyes, and is contented; without the full knowledge, of the certainty, and worth of that, which he enioyes: hath but a dull vncertaine contentation; and is depriued of a great part of his felicity.
In like manner, hee that knowes what it is to bee happy, and hath it not in possession, is so farre from happinesse; that he is the more miserable, by the apprehension which he hath, of the great good hee wanteth. But if hee did know, and enioy to; yet, if hee had not the blessing of a contented minde, it were as much, as if he enioyed nothing.
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 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 vntounto 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 hauehave the knowledge of their vtmost good, & get also the possession of them; yet, it is impossible, they should giuegive vsus a content, 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 vponupon 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 creatures, and sought to please his soule, in whatsoeuer it longed for) that all things vnderunder 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 hauehave 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, louelove 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 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) 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 louelove and honour God. And so, I conclude this first part of the Psalme, which doth in breefe deliuer thus much: That hee, which would be a blessed man, ought to auoyd all manner of sinne, louelove Gods Word: meditate it, practise it, goe forward in that practise, bring forth fruits of righteousnesse; and continue vntounto the end of his life, in that course.
The second part of the PSALME.
4. THe vngodly are not so: but are like the Chasse, which the winde driueth away.
5. Therefore the vngodly shall not stand in the iudgement, nor sinners in the Congregation of the righteous.
6. For, the LORD knoweth the way of the righteous: but the way of the vngodly shall perish.