Exercises Upon the First Psalm in Prose and Verse, Exercises · Exposition 3
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 vntounto vsus the blessed estate of a good Christian; and in diuers particulars discouered, and illustrated his matchlesfe Blessednesse; that we might be thereby drawne to louelove and seeke it. Doth now, in this other part, briefly (yet as fully) acquaint vsus 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 vntounto the whole first part of the Psalme; and imply eueryevery whit asmuch, as if the Prophet had said: The wicked are such; as neyther discontinue their walke, in the Counsels of the vngodly: nor shunne the way of euill doers; nor auoide the seate of the scornefull. And therefore, are in no possibility, to be so happy as are the righteous. And this the Septuagint, very powerfully expresseth, by doubling the Negatiue, foreign,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, 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 eueryevery 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 giuegive; then it is none of their owne: For, they doe, like most of the great rich men in these dayes; who, other while indeede, relieue a few poore soules. But it is with the fruit of other mens labours. Yea, they leaue many goodly shewes of Charity behinde them; with that which had beene, with extreme couetousnesse and oppression, torne, as it were, out of the throates of their poore Neighbours. Or if we should grant that it was their owne fruite they gaue; yet, it would be found to come out of season, and when there is no great neede of it: whereas a cup of cold water; giuen vntounto 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, 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 vntounto 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 vntounto 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 (onelyonly) so contrary to the righteous: but euen their leaues, those their faire leaues; that make them seeme so flourishing, are but the Sommer ornaments of prosperity; and must wither and fall off, in the winter of their triall. Yea, nothing they take in hand shall prosper them in the way to true happinesse; therefore all their vndertakings are in vaine. And as the 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 vntounto 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 hauehave 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 vntounto Chaffe. As in regard of that lightnesse, which makes them inconstantly carried away, with eueryevery vanity: or in respect of their sterility, with such like. Which (because eueryevery 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 eueryevery way with the winde. Or worse, if worse may be: For, they are not onelyonly 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 vponupon them on a suddaine, and inuisibly, as a wind: which shall come they know not from whence; and carrie them they know not whether. Nor shall their strength, eminence, or greatnesse, defend them. But, as the winde makes most hauock among tall Cedars, on high Mountaines: So, shall their pride and loftinesse, make them more subiect to the tempest of Gods indignation. As appeared in Pharaoh, Nebuchadonezor, Herod; and such other. But some may say; many vngodly men liue free from all those miseries and crosses here spoken off. Truely, it seemes so for a time; but the greater will be their sorrow at the last. Nay, I am perswaded, that euen in this life, and at the best; they hauehave 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 vsus 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 hauehave matters of greater consequence to disturbe their rest. One grieues, to see the familie, which he thought to make honourable, by 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. A seauenth, trembles through feare of losing his office. The eighth, hath a wife that is more shame, and discontent vntounto 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 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 onelyonly; neuer more againe, be carried away by those vanities and infirmities, whereunto youth and the frailty of my condition is prone; but become also, so highly delighted with the contemplation, and hope of that incomparable blessednesse which is prepared for the louers of thy Law: that the worlds minions shold see, I did not meerely in word; but truely in deede; neglect, and despise all those things, which they account eyther felicities, or disasters in this life. Yea, they should perceiue me, so farre from thinking my selfe a miserable man; For being in pouerty, slandered, neglected, contemned, tortured, with such like: or, from imagining my selfe a happy man, in the fruition of that vaine fauour, honour, wealth, ease, fame,and respect, which they glorie in▪ as, they should with enuie be forced to confesse within themselues; that, by a meanes which the world knew not, I had ariued at such felicitie; as in respect thereof, their happinesse, was but as dirt, and dung to Gold and Siluer. And perhaps also when they were in their greatest earthly pompe: It should more vexe them, to behold me (whom they account miserable) disdayning those things as triuiall, wherein they place their highest blessednesse; then it can delight, or content them, to possesse those pleasures or preferments which they enioy. This, oh Lord were possible; if thou wouldst alwaies preserue in thy seruant, the consideration, which at sometime thou vouch safest to bestow vponupon me. But I am the meanest of thy children; and I confesse that these good affections, and apprehensions, which I sometime hauehave of the blessednesse here promised: doe often; yea,too often faile in me. And then, I doe not onelyonly shrinke as much as any other, vnderunder the burthen of temporall afflictions: but my heart is also intangled, with those desires, and preposterous contentments, that vainest world-lings seeke after. Which weakenesse; I both heartily pray thee (Oh God) to heale in me; and surely beleeue also, that thou wilt doe it, when it shall be most for thy glory, and my furtherance, in the way of truest Blessednesse. The thought whereof; hath now so highly transported me; that, I had almost forgotten what I had more to say, touching the infelicity of the wicked. But now I descend againe, to speake of them.
Therefore the vngodly shall not stand in the Iudgement, Verse 5.&c. You hauehave 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 hauehave iudgement pronounced against them, to their ouerthrow, at the generall Doome. For, so are these words, shall not stand, to bee vnderstood. And the phrase is not onelyonly proper to the Hebrewes; but vsuall among the Latines, and vsus 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 vsus, a man comes to his triall, before a Iudge: we often say, Hee cannot stand out. Or, that, Hee will hauehave a fall; when we meane, his cause shall not receiue approbation.
Now, the reason, why the vngodly shall not stand in Iudgement, &c. is partly shewed in the former verse. And that is, because they are but as the Chaffe; euen the refuse of man-kind, vaine, light, vnnecessary persons, without fruit, wholly voyd of that worth and weight, which should make them of esteeme in the sight of God. Yea, such as cannot bee able to endure his iudgements; because, they will bee vntounto 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 hauehave 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 hauehave Assemblies, and solemne meetings, from which they exclude all good men. But, when the Iudgement here spoken of, comes (for there will come such a day) the poore dispersed, and despised members of Christ, shall bee gathered into one Congregation, whereinto no vncleane thing shall enter. Nor, shall the vngodly mingle among them, in their Assembly; but bee separated from them, and thrust vntounto 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 hauehave 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 eueryevery 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 hauehave power, to stand among those poore men, ouer whom they hauehave 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 hauehave 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; 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, foreign, Non resurgunt, that is, They rise not againe. And thence, some hauehave weakly and ignorantly gathered, that the wicked shall not rise in the flesh, to come and receiue Iudgement in the last Day. Yea, with this opinion, was that learned Father, Origen, a while deluded. But, it is a great heresie: for, they shall surely bee raised, and summoned to that Doome (as appeareth in many places of holy Scripture) but there indeed, they shal not be able to stand out in their owne Iustification, as belonging to the Assembly of the righteous. Because, when they shall thinke, to excuse themselues; the King shall turne them forth, with this terrible sentence. Goe, yee cursed, into euerlasting fire, 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, vnderunder the name of Christians: yet, in the haruest (that is) in this Iudgement; hee will seperate them. And the vngodly 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 eueryevery man, who hath the pollutions of sin, is in danger of this separation; for, eueryevery 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; 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, 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 hauehave sayd, God acknowledgeth, takes care for, regards, or alloweth the way of the Righteous: and, because their endeauours and aimes are, to shunne the Counsels of the vngodly, and by obedient directing themselues, after the rule of the Sacred Word, to seeke his glory, with those wayes, that perish not. Therefore, this God, of his free grace, keepeth them in the right path; and by that direct course, conducteth them to the same blessednesse, whereunto hee foreknew it would lead them. And, that this word, knoweth, may be vnderstood, as is aforesayd, to imply a regard, 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 hauehave to the wicked.Matth. 7.23. I neuer knew you (will he say) depart from me, yee workers of iniquity. This word, knoweth, may hauehave 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 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 vntounto 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 vponupon 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 vsus, to settle our hearts, vponupon the painted and vncertaine felicities of this life: and to bee heedfull, that they draw vsus not into the way of destruction. And, as the first part of the Psalme, ought to win vsus, in respect of the felicitie, promised to the way of the Righteous: so, the ruine, that is heere threatned, may terrifie vsus 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 eueryevery affliction in this iourney, and will not leaue our oppressions vnreuenged.
We may also hence be taught;Obser. 2. 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 vsus, they shall perish.
Thus, according to my abilitie, I hauehave gone thorow with an Exposition vponupon this Psalme. Wherein, though I hauehave followed no one; yet, I hauehave 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 vntounto 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 hauehave 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,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 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 hauehave 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 vntounto an end, when it hath brought them to the left hand of the Iudge. Where; they are farthest off from Blessednesse.