Davids Music — Richard Bernard

Davids Music · Richard Bernard

The firſt Pſalme.

THE ARGVMENT.

THis Pſalme hath no title: it is not aſcribed to any penman, but is of the holy Ghoſt, whoſoeuer writ it. Before ſome Pſalmes is ſhewed who was the penman thereof, and not before ſome others. By which wee may learne, that as the Scribes of God are to be eſteemed, and their perſons to be taken notice of, where their names be mentioned; ſo is the word of truth to bee entertained, without respect of inquiring after the penman, where the perſon is not nominated.

This Pſalme is as a preface and introduction to the reſt, and is Didaſcalical, The principall doctrine of this Pſalme.teaching this one maine truth; That a godly man is the only bleſſed man: whom firſt he deſcribeth, that it may be knowne who is a godly man; And then he proceedes to proue him the onelyonly bleſſed man: which he doth, firſt, in respect of himſelfe, who is made prosperous in all that which he doth: which happie welfare is illuſtrated from a tree planted by the riuers of waters, &c. verſ. 3. Secondly, in respect of another ſort of men, which are the vngodly: for the Pſalmiſt maketh onelyonly two ſorts of perſons, the one godly, and the other wicked: the former he auoucheth to be bleſſed, but theſe not ſo, ver. 4. And therefore is the godly the only bleſſed man. Thirdly, in reſpect of God, who onelyonly careth for, loueth, and approueth the godly man: and therefore only he muſt needs be happie.

The vſe of this Pſalme.

THe vſe of this Pſalme is, I. To hearten, ſtirre vp, confirme, and ſtrengthen, them that be godly, that they may perſeuere in a holy and religious courſe vntounto the end. II. To grace and giuegive honour to the godly, whom here the wicked in their earthly proſperitie, do account as baſe, vile, and wretched Caitiffs, and themſelues onelyonly to be the happieſt men. III. To teach vsus to know a godly man from the vngodly, and the liuely difference betweene them, that ſo wee may adhere too, and ioy in the fellowſhip of the one, and flie the companie of the other. IV. To ſhew what is true bleſſednes, wherein it conſiſteth, and who they be that attaine vntounto it. This fruit and benefit may be reaped from this ſhort Pſalme full of doctrine, and full of true conſolation.

The reſolution of this Pſalme.

This Pſalme containeth theſe two parts:

1. A twofolde deſcription.

1. Of the happie eſtate of the godly in regard of two things.

1. Of his pietie, ſet downe

1. Negatiuely in auoyding ſin, and al y^e degrees thereof, as to

Walk	in the	Counſell	of the	Vngodly.
Stand	Way	Sinners.
Sit	Seate	Scornfull, verſ. 1.

2. Affirmatiuely for their exerciſe in Gods law: which is

1. Delight.

2. Meditation, ver. 2.

2. Of his proſperitie, deſcribed by the ſimilitude of a tree, to which the bleſſed man is reſembled, and that in three reſpects:

1. Of plantation.

2. Of fruitfulnes.

3. Of perpetuall flouriſhing, verſ. 3.

2. Of the infelicitie of the wicked, ſet downe two waies.

1. Priuatiuely, they are not ſo as the godly, neither for pietie, nor true proſperitie, verſ. 4.

2. Poſitiuely, by ſhewing what they bee two waies:

1. By ſimilitude, they be as chaffe, which noteth three things:

1. Their vnprofitablenes.

2. Their lightnes and vanitie.

3. Their fearefull end, ſcattered from the earth, verſ. 4.

2. By the conſequent hereof, being as chaffe, they ſhall not be able to endure the triall, to ſtand in iudgement, verſ. 5.

2 A confirmation, ſhewing the cauſe why it ſhall thus differently befall theſe, and this is

1. Gods approouing and taking care for the godly, verſ. 6.

2. His diſallowing and forſaking the vngodly, verſ. 6.

The generall obſeruations.

BLeſſed is, &c. This is gathered and concluded foorth of all the Pſalme: for the holy Prophet meditating of the godly, and of the wicked, and rightly iudging of them both, breaketh foorth at length with this true concluſion, that the only bleſſed man is the godly man. Bleſſed is the man (ſaith he) that walketh not, &c. This collection made thus by the man of God in his holy meditations, is prefixed before the reſt, and firſt ſet downe,The benefit of the Pſalmes. to ſhew, as by a ſigne hung foorth at the doore, and entrie into this holie booke. I. What entertainment the godly ſoule, trauelling in this wilderneſſe of the world ſhall finde herein, euen comfortable refreſhment in the knowledge of true happineſſe. II. To allure all that conſider but the very firſt word, to reade and ſtudie this booke, which beginneth ſo comfortably. III. To teach vsus, that bleſſedneſſe is an encouragement to godlineſſe. The Prophet therefore propounds the reward, firſt to our mindes, as the Crowne to Conquerors: ſo Pſal. 112. 1. and 119. 1. 2. and 128. 1. IV. To ſhew what a ſound concluſion the Pſalmiſt made vponupon his meditation, in comparing the godly and wicked together in their liues and end. That the godly man is the bleſſed man. For wee muſt know (as is aforeſaid) that although this be prefixed; yet it was the concluſion of his meditation. From which we may learne this, that a minde well informed, and truly comparing the godly and wicked together: cannot but with this Prophet, conclude as he doth: as alſo did Dauid, Pſal. 73. and the godly, Mal. 3. 15. 18. that not the wicked, be they here neuer ſo glorious, but onelyonly the godly, are to be accounted happie, whatſoeuer their eſtate be in this preſent world.

PSAL. I. VERS. I.

Bleſſed is the man that walketh not in the counſell of the vngodly:Text. nor ſtandeth in the way of ſinners, nor ſitteth in the ſeate of the ſcornfull.

HAppie and thrice happie is that man,Paraphraſe. whoſoeuer he be, that ſetting the feare of God before his eyes, doth depart from euill,aProu. 1. 10. 15 and 4. 14. auoiding the fellowſhip of wicked men:Epheſ. 5. 11. and though ſinners doe intice him,Pſal. 26. 4. 5. yet doth not conſent,b1. Ioh. 5. 18. and 3. 9. much leſſe doth accuſtome himſelfe to euill, to make a practiſe of ſinne, or, which is moſt fearfull, to be ac1. Cor. 12. 3. ſcorner of goodnes▪ and as one expert and skilfull in wickedneſſe, to make it his profeſſion, to teach iniquitie alſo vntounto others.

Bleſſed] The word is aſhrei, Explanatiō.and is the plurall number, as if it were, ſaid, bleſſedneſſes. It is tranſlated adiectiuely, happie, bleſſed, foelix, beatus, or aduerbially, well, happily, bleſſedly, bene, foeliciter, beatè. It may be thus expounded: many bleſſings to that man; or moſt happie is he; or ſucceſfully well: or wel fareth that man, &c. The conſideration whereof affoordeth theſe doctrines.

That God bestoweth not one but many bleſſings vponupon the godly: Doct. 1.Prou. 10. 6. Deut. 28. 2. 6. 1. Tim. 4. 8. Pſal. 68. 19. and 119. 1. 2. 3. and 128. 1. 4. and 112. 1. 2. 3. and 40. 5. Gen. 24. 1. and 49. 25. Pſal. 21. 3.

To conſider hereby of Gods liberall hand to the godly,Vſe 1. as he ſpeakes in Malac. 3. 10. and Prou. 28. 20. to ſtirre vsus vp vntounto godlineſſe, as it did Dauid, Pſal. 119. 5.

Comfort to ſuch as be godly,Vſe 2. for the many bleſſings which they may expect at the Lords hands: Deut. 28. 1. Tim. 4. 8.

That many bleſſings are to concurre together, Doct. 2.to make a man a bleſſed man. Therefore doth the Pſalmiſt here vſe a word in the plurall number: Prou. 21. 21. and 2. 9. Rom. 2. 10.

To know what are thoſe many bleſſings,Vſe. by which wee may become bleſſed, and to labour for them, crying as Eſau, but yet with better grace vntounto our heauenly father ſo to be bleſſed of him.

That man] Ha, Explanatiō.is put emphatically, ha-iſh, that man, which is a ſingling out of ſome ſpeciall perſon, (yet ſo one, as all of that ſort is to bee therein comprehended) to whom aſhrei beatitudines, many bleſſings doe belong, that is, ſuch a man, as is here meant in this Pſalme, euen the godly and religious man. Hence we may learne,

That man, Doct. 1.as he is a man, is not the bleſſed man: but as he is ha-iſh, that man, qualified with vertues, and heauenly graces, as theſe places doe ſhew: Pſal. 2. 12. and 32. 1. 2. and 34. 9. and 41. 2. and 65. 5. and 84. 6. and 112. 1. and 128. 1. 2.

Not to iudge our ſelues bleſſed as we be men,Vſe. but as we be vertuous, and religious; ſuch as the Pſalmiſts in all theſe forenamed places, doe deſcribe men to bee, whom the Lord accounteth bleſſed.

That the godly man, Doct. 2.which is here vnderſtood in Ha-iſh, is the happie man. Theſe places conſidered together, proue it: Luk. 11. 28 Deut. 28. 17. Pſal. 9. 17. and 37. 37. Matth. 25. 34. 41.

To account therefore the godly bleſſed whatſoeuer their eſtate be.Vſe 1.

This is to condemne the blindnes of the worldlings,Vſe 2. who cannot iudge ſo of the godly, to eſteeme them bleſſed, but ſuch as be like themſelues. Mal. 3. 14. 15.

Man] …ſh, Explanatiō.put for man and woman or for mankinde, Hoſ. 11. 9. it is vſed indefinitly, Exod. 2. 1. 1. King. 20. 20. Leuit. 20. 2. Hoſ. 2. 10. The Septuagint tranſlate it by foreign, which is common to man or woman. The doctrine is,

That eueryevery one that is godly,Doct. without any reſpect of perſon of what age, ſexe, ſtate, degree, kinred, or nation ſoeuer is bleſſed: Act. 10. 34. 35. Gal. 2. 28.

Comfort to the godly that they are bleſſed,Vſe. be they whatſoeuer otherwiſe, lew, Gentile, man, woman, bond, free, rich, poore, &c. For in theſe things before God there is no difference: Col. 3. 11. 1. Cor. 7. 19. Gal. 3. 28. and 6. 15. 16.

That, Explanatiō.&c.] Here the Pſalmiſt begins to deſcribe this Ha-iſh, the bleſſed man; that we may not miſtake him, but vnderſtand rightly, his iudgement of a bleſſed man, and whom hee holdeth ſo to bee, and to this point hee leadeth vsus by a true deſcription of him, as it were by a line, to the liuely view of ſuch a one: Hereby teaching,

That a wiſe and prudent teacher (as this Pſalmiſt here) endeuours to guide aright the iudgement of his hearers,Doct. 1. vntounto the true vnderſtanding of that which he deliuereth; leſt his words of a bleſſed man be miſtaken, he expoundeth the ſame fully.

Teachers herein ought to follow this holy Prophet,Vſe. making plaine the doctrine of truth vntounto their auditorie, that the point in hand be not miſ-underſtood: we muſt be as Nathan to Dauid, 2. Sam. 12. 1. 7. and as the Prophet vntounto Achab: 1. King. 20. 39. 42.

That by a true deſcription of a bleſſed man, Doct. 2.our iudgements may bee rightly informed, to know who is indeed bleſſed, who are not. The Pſalmiſt here, and eueryevery where, by deſcription ſetteth out to vsus this bleſſed man, ſo to know him: Pſal. 112. 1. and 128. 1. 2. and 119. 1. 2. 3.

To know a bleſſed man,Vſe. finde out the deſcription of him, as he is in the holy Scriptures laid open before vsus, hereby ſhal we iudge rightly of our ſelues and of others, and not erroniouſly account thoſe bleſſed, that bee rather accurſed, nor thoſe curſed, which are indeed truly bleſſed.

In deſcribing the bleſſed man,Explanation. the Prophet doth ſet out his godlineſſe: but yet doth not reſt in generall tearmes, he laieth him open in the ſeuerall parts thereof, particularizing his pietie, and religious practiſes. By this, teaching

That a bleſſedman in the Lords ſight, Doct. 1.is to be found by his godlineſſe. For before is proued, that the godly man is the bleſſed man.

This confuteth their error,Vſe. and condemneth their practiſe, who ſeeke in, and by worldly honour, pleaſure, profit, naturall gifts, arts, knowledge of tongues, or in and by, the compounded habit of morall vertues, to become bleſſed, and not by true godlineſſe.

That godlineſſe doth not ſtand of generalities,Doct. 2. but of certaine diſtinct parts, in which he that is godly doth exerciſe himſelfe: as here the Pſalmiſt plainly teacheth, and ſo in Iob. 1. 1. 8. and 2. 3. ſo Act. 10. 2. and Luk. 1. 6. Gen. 6. 9.

To be held godly,Vſe. ſhew foorth the parts of godlineſſe, the generall in ſpecials, the whole in parts, as the godly be in holy writ commended, according to the forenamed Scriptures.

Therefore hereupon may be concluded: Doct. 3.That where at leaſt the maine and principall parts of godlineſſe are not practiſed, there is not true godlineſſe it ſelfe.

Conſutation of ſuch,Vſe. as vainly doe conceit themſelues to be godly: and yet examine the parts, and there ſhall be found none.

Bleſſed is that man] Theſe words,Explanatiō. as they are to be conſidered with the third verſe and ſixth, ſetting out the reward of this godlineſſe, ſo alſo to be conioyned with the words immediatly following in this 1. and 2. verſes thus: That man is bleſſed that hath not walked, &c. To teach vsus,

That a man is bleſſed aſwell in his graces,Doct. and practiſe of godlineſſe; as in the benefits and comforts, wherewith the Lord rewards him in merciemercy for the ſame. For elſe why are men ſaid to be bleſſed, becauſe they be godly? Luk. 11. 28. Pſal. 119. 1. 2. Matth. 13. 16. Pſal. 34. 8. and 40. 4. and 106. 3.

To hold our godlineſſe,Vſe 1. to be the firſt and principall part of our bleſſednes here, and that other things are onelyonly the rewards thereof for greater incouragements to well doing. Deut. 28. 1. Tim. 4. 8.

A reproofe to ſuch,Vſe 2. as onelyonly thinke themſelues then bleſſed, when they with profeſſion of religion, enioy peace, and outward proſperitie; when they alſo are bleſſed, who ſuffer for their profeſſion: Matth. 5. 10. 11. 1 Pet. 4. 14.

Walketh not] In the deſcription of a bleſſed mans godlines,Explanatiō the Pſalmiſt ſhewes, both what hee doth not, and what hee doth: but in the firſt place, what he doth not. By this may we learne,

That the practiſe of pietie ſtands of two parts:Doct. viz. the leauing of that which is euill, and the doing of that which is good. This are we taught, in Iſai. 1. 16. 17. Pſal. 34. 14. and 37. 27. Epheſ. 4. 22. 23. 1. Pet. 2. 1. Act. 26. 18.

To ioyne theſe two together as inſeparable companions,Vſe 1. in one profeſſion of pietie.

A confutation of ſuch as verily thinke themſelues religious if they leaue euill,Vſe 2. (if ſo they could indeed) though they doe no good. But conſider theſe places: Mat. 3: 10. Luk. 13. 7. Mat. 25. 42. Iſai. 59. 4. Ier. 5. 28. and 9. 3. and 1. 17. Iudg. 5. 23. and 21. 5. 10.

A reproofe to ſuch as doe pretend well doing,Vſe 3. yet are not reformed: of ſuch ſpeaketh Eſay in chap. 58. and Salomon in Prou. 30. 11. but marke the exhortation in 2. Tim. 2. 19.

That the firſt part of religion is the leaning of euill. Doct. 2.Tit. 2. 11. 12. Luk. 1. 74. 75. Pſal. 119. 32. Let vsus therfore leaue wickednes, before we goe on to practiſe goodneſſe: elſe our labour will be in vaine, our ſeruice not acceptable to God: Eſai. 1. 11. 12. 13. 14. 15. Prou. 3. 7. 8.

Walketh not. Explanation.Or, doth not walke. Here in this word is an act, noting an outward and viſible conuerſation: ſo in the word not ſtand, not ſit: to note vntounto vsus,

That a godly bleſſed man,Doct. doth not only in iudgement diſallow, and in affection hate euill, but doth outwardly in his practiſe auoyd the ſame: Prou. 14. 16. Pſal. 119. 101.

Therefore let vsus not onelyonly inwardly condemne and diſlike of euill,Vſe. but alſo outwardly eſchue it and depart therefrom: Prou. 2. 7. as wee may ſee the godly doe: Prou. 16. 17. and 14. 16. Pſal. 119. 101.

Walketh not in the counſell of the vngodly,Text. nor ſtand in the way of ſinners, nor ſit in the ſeate of the ſcornfull.

The Pſalmiſt in this firſt part of the deſcription of a godly mans conuerſation,Explanation. maketh a threefold gradation, in a triple reſpect; to which, as to generall heads, may be reduced al the ſorts of the wicked, all kindes of ſinne, and eueryevery manner of ſinning, with the progreſſe therein. From this gradation may we learne:

That there be degrees of wicked men,Doct. 1. all not alike wicked, either for matter or manner, noted in theſe words, vngodly, ſinners, ſcornfull: Gal. 6. 1. Eſai. 31. 6. Ezek. 16. 46. 47. 51.

Not to iudge of all alike,Vſe. but to learne to diſcerne of the wicked one from another: for ſome ſinne of infirmitie, other malitiouſly, as Scribes and Phariſees againſt Chriſt; ſome of ignorance, is ſome Iewes, Acts 3. others of enuie, and premeditating thereof, and therefore are not to be dealt alike with: Iude verſ. 22. 23.

That there are degrees of ſinne,Doct. 2. noted in theſe words, counſell, way, ſeate, 1. Ioh. 5. 16. 17. Pſal. 19. 12. 13. Ezek. 23. 43.

To know that there may be a progreſſe in wickedneſſe,Vſe. to take heed of the beginnings thereof, that we come not to the height.

That there be degrees in the manner of ſinning, Doct. 3.expreſſed in theſe words, walketh, ſtandeth, ſitteth, the former Scripture in the two other doctrines, doe ſhew this, being compared together.

To conſider in our falles how we hauehave offended:Vſe. for thereafter are we to bee humbled: and from hence alſo may there ariſe ſome hope of merciemercy to comfort the afflicted ſoule of the penitent, when with S. Paul they know they ſinned of ignorance through vnbeleefe, and not maliciouſly.

The bleſſed man here is ſaid to auoid all theſe:Explanation. he walkes not, nor ſtands, nor ſits with theſe wicked ones: to teach vsus,

That a godly bleſſed man eſchueth all ſorts of wicked perſons,Doct. all kinds of ſinne, and manner of ſinning: Pſal. 26. 5. and 31. 6. and 119. 115. Ierem. 15. 17. Pſal. 101. 3. and 45. 7. 8. and 119. 101.

To endeuour to flie from (if thou wouldeſt be held godly) all the ſorts of wicked men:Vſe 1. Prou. 4. 14. and 1. 15. Pſal. 119. 115. and from all kinds of ſinne, hating all falſe waies: Pſal. 119. 104. 128. and to feare to ſinne in what manner ſoeuer. It is a part of a godly mans bleſſednes.

A reproofe to ſuch,Vſe 2. as make no conſcience to conuerſe with the wicked, as Pſalm. 106. 35. for pleaſure, for profit and aduancement to marry with them, to liue in ſome pleaſurable, or ſome gainefull ſinne; to ſinne in ſecret, though not openly, &c. contrary to Pſal. 55. 1. Reuel. 18. 4. 2. Cor. 6 14. Exod. 23. 32. Pſalm. 119. 115.

Walketh not in the counſell of the vngodly. Explanation] Theſe words are the firſt in the negatiue part, and the loweſt in the gradation, touching the euil men, their ſinne, and manner of ſinning; yet are ſuch tearmed wicked and vngodly, ſhewing

That euen the loweſt ranke of ſuch as bee not godly,Doct. may bee accounted wicked, or vngodly, till they amend. Ezek. 33. 8. 9. & 18. 21. 27.

To be contented to carry this title,Vſe. till thou beeſt repentant. For God hath ſet it vponupon thee by his Prophet, and here the loweſt degree of euill men are ſo called.

The word (raſhang,) Explanation.tranſlated by ſome wicked, by others vngodly, by the ſeptuagint, foreign. It ſignifieth, one vnſtable, restleſſe, and vngratious: teaching,

That men vnreformed,Doct. naturally through this corruption are reſtleſſe, without peace in themſelues, diſturbers of others, and as the raging ſeas. Pro. 4. 16. Eſa. 57. 20. 21.

To take knowledge of this our vnpeaceable nature,Vſe. and to bewaile the ſame. For heereby are we raſhang, euen condemned perſons, to whome this terme is giuen. Pſal. 109. 7. Iob 27. 7.

Counſell is aſcribed heere to the vngodly,Explanation in theſe words, the counſell of the vngodly: whence we may obſerue,

That the wicked and vngodly hauehave their counſell, Doct.2. Sam. 16. 20. Numb. 31. 16. 2. Kings 6. 8. Matth. 12. 14. Ierem. 18. 18. Heſt. 3. 1. Sam. 22. 9. Dan. 3. after which alſo they doe walke, as the places doe proue, and ſtir vp others thereunto, Prou. 1. 11. 1. King. 21. 7. 2. Sam. 16. 21.

To take heed therfore of them,Vſe. and to learne to be wiſe as Serpents, and innocent as Doues, as our maſter teacheth. Matthew. 10. 26. and bee not counſelled by them. Prouerbs. 1. 10.

The word gnatſah, Explanationſignifieth the counſell decreed by deliberation, as the counſell of Achitophell. 2. Sam. 16. 23. where the word is vſed, teaching

That euill men are wiſe to doe euill,Doct. and can aduiſedly proceed. Ier. 4. 22. ſee more, Pſal. 2. 2.

Therefore to pray with Dauid againſt their wiſedome and crafty pollicie,Vſe. that God would confound it, as in the 2. Sam. 15. 31. for he can ouerthrow their deuiſes, Nehem. 4. 15. Pſal. 33. 10. Ioh. 5. 12. Eſa. 41. 11.—16.

Walketh. Explanatiō.] ſo ſtand and ſit, is heere put indefinitely, for time paſt, preſent, and to come, and doe note a continued action, for that here is a generall doctrine, and not an hiſtoricall narration. And to walke in the counſell of any, is either to doe as they aduiſe, 2. Chron. 22. 3. 4. 5. or to imitate them, Mich. 6. 16. heere it is ſaid that the bleſſed man walketh not in the counſell of the vngodly. Hence we learne,

That a godly man is not to goe to take wicked mens aduiſe,Doct. neither is he to be a follower of them, his conuerſation is not framed after their counſell. Iob. 21. 16. and 22. 18.

Reproofe to thoſe that doe faſhion themſelues,Vſe. to the wills and pleaſures of wicked men, like thoſe mentioned in 2. Chron. 22. 3. 4. 5. and yet would be iudged godly and religious, but conſider, Romanes. 12. 2. Pſalm. 15. 4. Iam. 1. 27.

To walke properly,Explanatiō. ſpeaking of the body, is to ſet footing and to goe forward, figuratiuely, it is put for conuerſation of life, touching faith and workes. Pſalm. 118. 1. and 119. 1. Gen. 5. 24. compared with Hebr. 11. 5. 6. 2. Pet. 2. 10. Iude verſ. 11. A godly man thus walkes not in the counſell of the wicked: teaching heereby,

That albeit a godly man may ſlip aſide,Doct. 1. Kings 8. 46. Iob. 15. 14. and bee ſuddenly mooued by the counſell of the vngodly, yet he ſets not footing ſtill to goe forward, to make it his whole courſe to liue and continue therein: as the falls and riſing againe of all the godly do proue, and Romanes. 7. 19. Galat. 5. 17.

To conſider of the falls of the godly,Ʋſe 1. and the vngodly, and to make a difference betweene them.

To tell vsus that though we do fall,Vſe. 2. and ſlp aſide, yet may we not continue in euill, for that the godly doe not, but walke with God. Gen. 5. 22. and 6. 9. and 17. 1. 1. King. 3. 6. Eſa. 38. 3. It is an Elimas the child of the Deuill, and one full of miſchiefe, that will not ceaſe to peruert the right waies of the Lord. Acts. 13. 10.

Nor ſtand in the way of ſinners. Explanatiō.] This is the next gradation touching the ranke of euill ones in the degree of ſinne, and manner in ſinning, and the ſecond branch of the negatiue part: by this we may learne,

That he that becommeth a ſinner,Doct. and ſtandeth in their way, is entred farther into the kingdome of the Deuill, than thoſe that walke in the counſell of the wicked.

To ſearch into our eſtate,Vſe. and to conſider into what a degree of ſinne wee are fallen: to worke in vsus the greater humiliation, feare, and repentance.

Sinners. Explanatiō.] Theſe are in an higher degree of euill than the reſt called vngodly, or wicked: Hence obſerue,

That there are not onelyonly ſuch as be wicked,Doct. (as are all by nature) but which may alſo be called, and accounted ſinners. Gen. 13. 13. 1. Sam. 15. 18. 1. Tim. 1. 9. Mat. 26. 45. For men may be diſtinguiſhed by names, as they ranke themſelues in ſinne.

To be contented to bee called as thy courſe doth deſerue:Vſe. as men will bee deeper in ſinne, let them looke for a greater diſgrace, and titles anſwerable thereunto. Eſay. 1. 10. Amos 4. 1. Zeph. 3. 3. Acts. 13. 10. Ierem. 9. 2.

The word Chataim, Explanatiō.comming of Chata, to erre out of the way, here tranſlated ſinners, is meant enormious perſons, viciouſly giuen, ſo as they are reputed vile, as the word is taken 1. King. 1. 21. and to ſuch is this name giuen, Pſalm. 26. 9. and 104. 35. Mat. 9. 10. 13. and 11. 12. and 26. 45. Luke 5. 30. and 7. 37. and 19. 7. Iohn 9. 16. 31. by this may we learne,

That theſe are to be counted ſinners,Doct. who erre from the way of well-doing, & ſo giuegive themſelues to euill, as they become vile, the places in the explanation proue this.

To diſcerne a difference betweene hauing of ſin,Vſe. 1. Ioh. 1. and to bee a ſinner: all hauehave ſinne, but all are not accounted ſinners, oppoſed to them that are good, Eccl. 9. 2. in this reſpect, they that are born of God, are ſaid not to ſin. 1. Ioh. 3. 9. They liue not in a trade or way of ſinning; they perhaps may ſtep at vnawares, but not walke: ſtray, but not ſtand; ſtumble vnwillingly, but not ſit downe wilfully in wickedneſſe; of weakeneſſe they may turne aſide a little, but they are not workers of iniquity, but walke in the Lords waies. Pſalme 119. 3.

The way of ſinners. Explanation] As counſell was giuen to the wicked, ſo heere way to the ſinners, to ſhew.

That as wicked hauehave their counſell,Doct. ſo ſinners hauehave their way: of which read, Prouerbs 2. 12. 13. 15. and 12. 15. and this Pſalm. 1. 6.

Learne to know their way to auoid it.Vſe. Pſalm. 119. 29. 101. 104. 128. whether it be their way in doctrine & religion, or of life and manners, for the worde way is thus large in ſignification and vſe. Gen. 6. 12. 1. King. 15. 34. 2. King. 8. 27. Ier. 2. 23. and 3. 21. and 10. 2. 3. and 26. 3.

The word derech, Explanationway, properly is a common troden path, or trackt. Gen. 49. 17. it is alſo vſed figuratiuely, for an vſuall cuſtome, Gen. 31. 34. ſo for a common courſe of liuing, whereunto any are accuſtomed, and daily doe tread in, teaching,

That the way of ſinners is a common road,Doct. 1. and a beaten tract of ſinning; or the cuſtome of ſin is their ordinary courſe.

To ſeperate from their fellowſhip,Vſe. for they cannot but doe wickedly. Prou. 4. 16.

That this cuſtome of ſinning,Doct. 2. is a degree of wickedues, it is heere in the ſecond place.

To take heed of accuſtoming our ſelues to ſin,Vſe. and pray as Dauid doth, Pſalm. 119. 133. and conſider the words of Ieremy, chap. 13. 23.

Their courſe is called a way: Explanationto enforme vsus,

That by their life and conuerſation,Doct. as by a way, they may know, to what place they are going, vp to heauen, or down to hel.

By our liues and conuerſations to iudge of our future ſtates,Vſe. for thereafter ſhall we bee rewarded. Rom. 2. 6. Prou. 24. 12. 2. Cor. 5. 10. Gal. 5. 21. 23.

Stand. Explanation] The worde gnamad, properly ſignifieth to ſtand vnmoueable. Pſal. 33. 11. as one that hath pitched his tent, to dwell there; figuratiuely it is put for the ſetledneſſe of the affection, and the hearts reſolution, Pſal. 122 2. according to that, Gal. 5. 1. though the wicked do thus, yet the bleſſed man here is ſaid, not to ſtand in the ſinners way, and cuſtome of ſinning: learne

That the ſinner is reſolued to doe euill,Doct. 1. Ierem. 44. 16. and will not be remoued. Example, Elies ſonnes; Ieroboam, Cain, Pharaoh. Exod. 5. 2. 3. Pro. 27. 22,

Take heed of reſoluing to liue leaudly;Vſe. it is the property of the ſinner, the ſigne of a reprobate heart, & deſperate madneſſe: conſider. Prou. 29. 1. and 28. 14. Leuit. 26. 14.—21. 27. 41. Eſ. 9. 13. 14. 15.

That a bleſſed man, Doct. 2.is not of a ſetled affection, reſolued to pitch his standing in a cuſtome of ſinning with wicked ſinners: he may ſlide, and fall, but reſolueth not to ſinne. For a Dauid is purpoſely reſolued to keepe Gods Law, and applieth his heart thereunto. Pſal. 119. 112.

Stand not in the way of ſinners,Vſe. if thou wouldeſt be held godly; for though the prodigall ſonne fall, yet he ſettles not himſelfe in wickednes, but comming to himſelfe, he reſolues to change his courſe. Luke 15. 18. Yea when Dauid doth conſider his waies, he will turne his feete vntounto the Lords ſtatutes. Pſal. 119. 59.

Nor ſit in the ſeat of the ſcornefull. Explanation] The third degree of euill ones, ſinne and manner of ſinning, and the laſt branch of the negatiue part, by this we may learne.

That there are ſcorners. Doct. 1.Prou. 1. 22. and 9. 7. 8. and 14. 6. and 13. 1. and 22. 10. Luke 16. 14. 2. Pet. 3. 3. Mat. 27. 34. 41.

Looke to finde ſuch as will bee deriders and mockers at goodneſſe,Vſe. ſcorning reproofe, and making a ieſt of godly ſimplicity. Of mockers wee reade, Geneſis 21. 9. Acts. 17.

Mat. 26. 68. Act. 2 12. 2. King. 2. 22. Iere. 20. 7. Heb. 11. 36.

That theſe ſcorners are the worſt ſort of euill perſons: Doct. 2.A man is wicked by nature; a ſinner, by cuſtome and often practiſe of ſinne: but a ſcorner is ſo, through hardnes of heart, and contempt of religion, Septuagint tranſlate it by, foreign a peſtilent perſon.

You ſcorners know your ſelues to bee the grand-children of the diuell,Vſe. and conſider your end: Prou. 1. 22. 26. 27. and 9. 12. and 19. 29. and 3. 34. Eſai. 29. 20.

The word letſim, Explanation.tranſlated ſcorners, ſignifieth ſuch as bee arrogant cauillers at words and deedes, craftie, cunning to do euill, hating rebuke, malicious, deriding holie exerciſes in words, geſture, countenance, &c. Hereby may wee bee informed to know ſcorners.

That they be ſuch,Doct. as out of pride, hate rebukes, cauill at words and deeds, mocking at godlineſſe, contemning reformation, taking libertie to ſinne, making light of Gods iudgements, and doe ſecurely bleſſe themſelves. Places compared and examples ſhew this truth: Prou. 1. 22. and 13. 1. 2. Chron. 36. 16. Luk. 16. 14. Eſai. 28. 14. 2. Pet. 3. 3. 4. Iude verſ. 18. Pro. 9. 7. 8.

Hereby learne to diſcouer ſcorners:Vſe. note alſo their vildneſſe, to deteſt their ſinne, that we may not be like vntounto them. And for this reade Pro. 1. 22. and 9. 8. and 13. 1. and 21. 11. and 22. 10.

The ſeate of ſcorners. Explanatiō.] As before counſell was aſcribed to the wicked, and way to ſinners: ſo a feate to ſcorners. Seate, is properly taken for a place to fit in: 1. Sam. 20. 25 Iob. 29. 7. figuratiuely for authoritie, Matth. 23. 2. This ſheweth,

That the courſe of ſcorners is vnalterable, Doct. 1,and their perſons incorrigible: Prou. 13. 1. and 9. 8. for they take authoritie to ſinne, as controllers, not be controlled.

Not to rebuke them,Vſe. leſt they hate thee, they will not heare thy rebukes, as the places ſhew: for they take pleaſure in ſcorning, Pro. 1. 22. they are as the blackmoore, Iere. 13. 23. and as Ahab that ſold himſelfe to commit wickedneſſe, 1. King. 21. 25.

That theſe wicked wretches,Doct. 2. yet quicke witted, often get the ſeate of authoritie with euill Princes: Oſe. 7. 5. ſee it in Zedkiah, Paſhar, and Amaziah.

To bewaile this corruption in the world,Vſe. in which, curſed ſcorners hated of God, yet get the ſeate among men.

That the ſcorners ſinning,Doct. 3. is made here the higheſt degree of ſinning in this gradation. Counſell, is the error, and miſleading of the minde: way, the defilement of life; but ſeate, and therein ſitting, the heigth of both. One ſaith: Ambulare, eſt humana fragilitatis; ſtare, peruerſae voluntatis; but in cathedra ſedere, cordis obdurati malignitatis.

Scornefull men,Vſe. learne hereby the nature of your ſinning: if your will be the deepeſt in tranſgreſſion, your plagues ſhal be anſwerable in the day of iudgement, when God will reward eueryevery one according to his doings: Rom. 2. 6. 2. Cor. 5. 10. Pro. 24. 12.

Nor ſitteth] This is ſpoken of the godly bleſſed man,Explanatiō. that he ſitteth not in the ſeate of the ſcornefull. To ſit, is to abide, continue, and dwell: Pſal. 2. 4. and 101. 6. 7. and 132. 14. or to companie with, Pſal. 26. 4. 5. Seate, is further taken, for an habitation and dwelling, Pſal. 107. 4. 7. and 132. 13. or for an aſſembly, Pſal. 107. 32. Hence we learne,

That a godly man continueth not with ſuch wicked and euill men;Doct. he doth not familiarly company with them, neither ioyneth himſelfe to their meetings: Pſal. 26. 4. 5. and 31. 6. and 119. 115. Iere. 15. 17.

This condemneth them,Vſe. which for feare, fauour, hope of gaine, or otherwiſe, can bee content to be companions with ſuch, doe frequent their meetings, and make one with them. But it is a part of godlines, and of the godly mans bleſſednes (here noted) not to ſit in their ſeate.

VERSE. II.

But his delight is in the law of the Lord.Text. And in his law doth he meditate day and night.

THat is,Paraphraſe. he doth indeed quite contrarie, to wit, not onelyonly auoiding euill, with all the ſteps and degrees thereof, with all occaſions thereunto, but daily exerciſeth himſelfe in aPſal. 101. 2. and 145. 2. Luke 2. 37. Acts 2. 46, and 10. 2.good things. And howſoeuer the wicked make a ſport, and a game of ſinne,bProu. 10. 23. and cannot bee merrie except they hauehave done ſome euill: yet this bleſſed man, can ſolace himſelfe in nothing but the holy Scriptures, the law of his God: And theſe indeed doe yeeld him ſuch truecPſal. 119. 14. 16. 24. 72 and 112. 1. Ier. 5. 16. delight, that they are the onelyonly ſubiect of his thoughts, to bedPſal. 119. 15. 23. 148. muſing vponupon, as alſo of his words to beePſal. 119. 46. 172. Pro. 10. 31 ſpeaking of them continually.

Before is ſhewed,Explanation. Doct. what a bleſſed man doth not, now what he doth, and both conioyned to one perſon, teaching

That a godly man, reſteth not onelyonly in leauing of wickedneſſe: but he ſetteth himſelfe forward, to the practiſe of goodnes: Iob. 1. 1. 8. and 2. 3. Dauid carefully auoided ſinne, Pſal. 119. 11. 133. but it was to keepe Gods word, Pſalm. 119. 101. The godly are ſet out by their goodneſſe. Cornelius, Act. 10. 2. Zacharie and Elizabeth, Luk. 1. 5. and 19. 8. Iam. 2. 25.

As we doe leaue euill,Vſe 1. ſo let vsus endeuour to doe well: it is our bounden dutie, Pſal. 34. 14. Eſai. 1. 16. 17. Pſal. 37. 27. Rom. 12. 9. Of this further, ſee before, verſ. 1. towards the beginning.

Reproofe to ſuch as iudge themſelues good Chriſtians by not doing euill,Vſe 2. when yet they doe not that which is good: but let ſuch conſider theſe places: Iudg. 5. 23. Matth. 3. 10. and 25. 41.

But] This is a note of diuerſitie,Explanatiō. putting a difference of that which is before, and that which followeth: by this to note to vsus,

That a bleſſed mans courſe,Doct. which he taketh in hand, is differing from eueryevery courſe of all ſorts of the euill ones, whoſe waies hee eſcheweth: See this in Iacob from Eſau, Dauid from Saul, Michaah from Zedkiah, Ieremiah from Paſhur, Ioſeph of Arimathea from the other Elders, &c.

Let thy differing courſe which thou doeſt practiſe,Vſe. make thee to be diſcerned from the courſes of the wicked, if thou wouldeſt be held, one leauing their waies: for it is not thy bodily leauing of their companie, that ſeuereth thee from thē: but thy contrary practiſes, in holines and righteouſnes.

His delight] Here the godly and bleſſed mans delight,Explanation. is oppoſed to all that went before. As if he ſhould ſay, he walks not in the counſell of the vngodly, nor ſtands in the way of ſinners, nor ſits in the ſeate of the ſcornefull; becauſe his delight is vponupon another thing that is better. Doctrine,

That the ſoules contrary delight in men, Doct.cauſeth one mans courſe, to be contrarie to another mans. This is true generallie: ſo much more betweene the godly and wicked, whoſe delights ſo gready differ, as here may bee noted, alſo in other places of the Pſalmes and Prouerbes, in which their differing delights and courſes are fully ſet downe.

That wee may differ in our courſes,Vſe. let vsus ſet our louelove and delight on good things, differing from the delights of the wicked: for as our hearts are ſet, ſo will we meditate and practiſe. Dauids delight was in Gods law, Pſal. 119. 14. 20. 24. 73. therefore he meditated in them, Pſal. 119. 15. and refrained his feete from eueryevery euill way: verſ. 101. 128.

The word Chephets of Chaphets, Explanation.ſignifieth to embrace with louelove; with good will, with a pleaſurable louelove, and an affectionate will and deſire vntounto a thing: Eſai. 62. 4. Gen. 34. 19. It is a louing delight, or delightfull louelove, and therefore are both read together, Pſal. 119. 47. Hence obſerue,

That a godly man hath his true delight and pleaſure: Doct.Pro. 29. 6. Dauid ſpeakes of great delight, Pſal. 119. 14. He daunced before the Arke, 2. Sam. 6. 14. The wiſe men reioyced exceedingly, Matth. 2. 10. So others, Act. 5 41. and 8. 39.

Therefore let vsus not thinke the ſtate of the godly to bee comfortleſſe and miſerable,Vſe. as the wicked imagine: for that they cannot know nor feele the godly mans ioy; becauſe the godly delight in the Lord, Phil. 4. 4. Pſal. 64. 10. and in goodneſſe, 2. Chron. 6. 41. but not in the carnall pleaſures of the world, as the wicked doe, Prou. 10. 23. and 14. 9. and 2. 14. which maketh theſe to ſpeake euill of them, 1 Pet. 2. 12. and to wonder at them. 1. Pet. 4. 4.

Is in the law of the Lord.] Explanation.Here is noted wherein a godly man is delighted, not in vanitie, wickedneſſe, fooliſh bookes; not onelyonly in the lawes of man, nor in the things of this life, wherein the wicked take delight: but in the law of the Lord, that is in Gods word, for it is put for the whole word of God, Pſal. 19. 7. Ioh. 10. 34. Iam. 1. 15. that is, the holy Scriptures, which is to vsus the word of God, and aboue which we may not preſume, 1. Cor. 4. 6. This heere is oppoſed againſt the counſell, way, and ſeate of euill men. From hence wee may learne many things.

Firſt,Doct. 1. that a godly bleſſed man, is delighted in the holy Scriptures: he hath a louelove and deſire to them: Pſal. 119. 16. 24. 35. 47. 77. Iob. 23. 12. Pſal. 16. 10. Deut. 33. 3.

To delight in the law of God;Vſe 1. it is a part of a godly mans bleſſedneſſe, and his propertie. Now what kinde of delight, and how great our ioy and louelove ſhould bee thereunto, reade Pſal. 119. 14. 54. 72. 97. 111. 117. See the motiues hereunto in the ſame Pſalme. verſ. 92. 104. 105. Pro. 2. 10. 16. and 8. 10. 11. and Rom. 1. 16. and 10. 14. Mat. 13. 44. Deut. 32. 47. Ioſu. 1. 7. 8. Iere. 6. 10. 11.

Reproofe to ſuch,Vſe 2. as take no delight in the holy word of God. Iere. 6. 10. but let ſuch conſider, Pſal. 119. 150. 155. Ioh. 10. 27. and 8. 47.

Secondly,Doct. 2. that therefore the word of God affoordeth pleaſure and delight to the godly man: Pſal. 119. 103. and 19. 10. Ezek. 3. 3. Reuel. 10. 9. 10.

To labour to finde this ſweet and pleaſurable taſte of Gods word:Vſe. for the ſaying of Salomon may bee moſt truly verified vponupon Gods word, Pro. 16. 24. If we cannot perceiue this excellencie of the word, it is becauſe we are yet naturall. 1. Corinth. 2. 14.

Thirdly,Doct. 3. that a godly mans piety and religion is not forced nor counterfeit, for the word is ioy & delight vntounto him. The word Chephets is voluptas & prompta voluntas, Pſal. 111. 2. The Septuagint tranſlate the words thus, foreign.

This ſerues to condemne all thoſe for hypocrites,Vſe. timeſeruers, and carnall people, who entertaine religion of a cuſtome, of feare, for companie; but not as the godly man, of a ready good will,Doct. 4. out of a true delight therein.

That a godly man preferreth this word of God before the counſell of the vngodly, the way of ſinners and ſeate of the ſcornfull, all which he eſcheweth for his delight heerin, Pſalm. 119. 115 and by the power thereof is deliuered from them. Prouerbs 2. 11.—16.

To preferre the holy worde of the Lord before all mens deuiſes,Vſe. counſells, wayes, and authorities: the godly man doth ſo, and the worde will worke this in thee, if euer thou doſt feele the liuely efficacy thereof.

And in that law. Explanatiō.] By Law as is aforeſaid, is to be vnderſtood the whole Scriptures. viz. Geneſis. Gal. 4. 21. 22. Prophets. 1. Cor. 14. 12. Pſalmes. Ioh. 15. 25. it is put for doctrine generally, Pſal. 78. 1. as the law of workes and law of faith, Rom. 3. 27. Hence learne,

That the holy Ghoſt deliuers the Scriptures in wordes ſometime,Doct. which may hauehave diuers acceptions: inſtances are eueryevery where to be found.

To conſider of the words of the holy writ,Vſe. and not to take them raſhly, but know firſt the variety of ſignifications, and the circumſtances of the place, thereby to take thence the right meaning of the words.

In that the Scriptures of God are called a Law, Explanatiō.it may teach vsus,

That the word of God hath a commanding power,Doct. force, and authority, to gouerne and moderate, requiring obedience, as a law of eueryevery one of the Lords people and ſubiects.

To entertaine the word,Vſe. and ſtudy the Scriptures, as a law, for thy guide and gouernance, and to become therunto obedient: otherwiſe to read them, is not to make a right vſe, or to aime at the true end, for which the word was written: read Deut. 4. 10. 13. 14. and 30. 12. Pſalm. 119. 33. 34.

The word Thorah, Explanatiō.Law or doctrine, commeth of jarah, to caſt forth or to dart, and it implieth an orderly diſpoſing of the doctrine. For in 2. Sam. 7. 19. the word is Lawe, and in the 1. Chron. 17. 17. is diſpoſition. Hence note,

That Gods word is an orderly manner of inſtructing,Doct. & withall ſharpe and piercing. Eccleſ. 10. 11. Heb. 4. 12. Act. 2. 37.

Not to thinke the word to bee immethodicall,Vſe. and therefore to handle it too rudely: but to vſe it warily and wiſely, as a ſharp too edged ſword, piercing into the ſoule. Hebrews 4. 12.

Doth he meditate. Explanation] The word ichgeh of hagah meditate, is put indefinitely, hath, doth, and will meditate, vſually; the word importeth ſtudy and exerciſe of the mind, which often burſteth out into voyce: it is vſed for muſing in the minde and heart, Prou. 24. 2. Eſa. 33. 18. alſo for muttering with the mouth which the heart mindeth. Pſal. 2. 1. and 37. 30. Prou. 8. 7. Eſa. 59. 3. with a low and imperfect voyce, Eſa. 8. 19. Learne,

That the godly which delight in the law,Doct. do meditate, ſtudie, and exerciſe their minds in it, as Dauid did, Pſal. 119. 15. 23. 97. 99. and 63. 6. yea, they will talke and ſpeake of it. Pſ. 37. 30. 31. Luke 24. 15.

To ſhew our delight in Gods word,Vſe 1. let vsus hauehave our minds vponupon it, and ſpeake thereof, Deut. 11. 19. 20. and 6. 7. Pſal. 49. 3.

A reproofe vntounto ſuch as minde little Gods word:Vſe 2. but delight in ſome other manner of learning, perhaps, and can ſpeake thereof, but out of Gods worde little or nothing.

This condemneth the folly and madneſſe of Papiſts,Vſe. 3. who will be held godly, and yet either very little, or not at all, ſtudy the holy Scriptures. If theſe become godly they are ſuch, as heere the Pſalmiſt neuer dreamed of.

Day and night. Explanation] By this ſaying hee meaneth continually, and heere note, that the word day, is not jom, but jomam, the laſt better, being added, to note a continuance of daies, by which ſpeech wee hauehave commended vntounto vsus a godly mans meditation.

That it is,Doct. firſt, frequent & often, Pſal. 119. 16. 164. being on the day time, and on the night. Secondly, vigilant, he muſeth on the word, when others ſleepe. Pſal. 42. 8. and 77. 6. and 92. 2. and 119. 15. 62. Thirdly, feruent, Pſal. 119. 117. Pſal. 39. 3. becauſe in the day time no worldly occaſions can withdraw his minde, neither nights ſleepe cauſe him to forget it. Pſal. 119. 148. Fourthly, Conſtant, becauſe it is not ſaide, a day and a night, but day and night. Pſalme 119. 97.

To be frequent,Ʋſe 1. vigilant, feruent and conſtant in our meditation on Gods word. Ioſ. 1. 8. Pſalm. 77. 6. Deutero. 6. 6. 7. 8.

This reproueth;Vſe. 2. Firſt, the hypocrite, whoſe meditation is but perfunctory, and without conſtancy; in aduerſity, but not in proſperity, &c. Secondly, the prophane, who meditate deceit, Pſal. 38. 12. miſchiefe, Pſal. 36. 4. deſtruction, Pro. 24. 2. vaine things and wicked, Pſalm. 2. 1. Acts 4. 25.

VERSE III.

For hee ſhall be like a tree,Text. planted by the riuers of waters, that bringeth forth his fruit in due ſeaſon, whoſe leafe ſhall not fade, and whatſoeuer he doth ſhall proſper.

AS if he had ſaid,Paraphraſe. how can it therefore otherwiſe bee, but that ſuch a one ſhould bee moſt fruitfull in allaPſal. 112. 5. Acts 9. 35. 10 2 good workes, and alſobPſal. 112. 2. 3. proſperous in all his waies? who cannot more fitly be likened to any thing, than to a fruitfull and greene tree, (ſuppoſe thecPſal. 92. 12. Palme ordPſal. 92. 8. Eſa. 44. 4. Oliue, or ſuch like:) For as ſuch a tree being well husbanded, and planted by the riuers of water, in a fruitfull ſoyle,eIer. 17. 8. (where it needs not feare the yeare of drought, nor the heat when it commeth) doth abound with ſeaſonable and ripe fruit, and flouriſheth with neuer-fading leaues, which the winter ſtormes cannot cauſe to fall, nor the ſummer heate make to wither: ſo this man much more, beeingfIohn. 3. 5. regenerated by God, and ſanctified by his grace, and thusgPſal. 92. 13. planted by his diuine power, (the worke of his ſpirit) in his Eden, the true Church, and engraffed into his ſonne Ieſus, by thehIoh. 7. 39. fountaine of liuing waters, the ſacred Scriptures, & effectuall graces of his ſanctifying ſpirit, which he giueth to eueryevery one that beleeueth, cannot but beiPhil. 1. 11. Pſal. 92. 13. 14. filled with the fruits of righteouſneſſe, which hee yeeldeth opportunely, and in very due time; and that not onelyonly once, or for a while, butkPſal. 119. 33. 111. 112. perſeuering in well-doing, hee doth continue vntounto the end, without fading through aduerſity, or changing by perſecution; God turning all things to the beſt, and proſpering him in all that he puts his hand vntounto.

The Pſalmiſt ſetteth out a godly mans bleſſedneſſe,Explanation as alſo the fruitfulneſſe of his delight, and meditation in Gods law, and this he doth by a ſimilitude, from a tree planted in a fruitfull place, and anſwerablie, in due ſeaſon bringing foorth fruit, heereby giuing vsus to vnderſtand,

That a godly mans bleſſed eſtate is not eaſily perceiued, Doct.or not ſo deepely conſidered of, as is worthy. Therefore is it here painted out to the view of all, by this liuely ſimilitude. That the godly are not eſteemed after their worth, appeareth, 1. Cor. 4. 13. where they be called, foreign, filthes, and the off-ſcowring of all things.

To take a more ſerious and conſiderate view of the godly mans bleſſedneſſe (which the world indeede cannot truely take notice of) and marke how the Lord ſetteth him out,Vſe. by godly compariſons in many places, which are conſiderately to bee beholden, as the pictures which God maketh, painting out the godly man.

And he ſhall be like. Explanation] The Pſalmiſt might hauehave ſet out the bleſſed mans condition without a ſimilitude, but the Lord hereby would ſhew vsus,

That the minds of the godly can obſerue out of the workes of God,Doct. 1. that which may put them in mind of heauenly things, Pſal. 123. 2. and 125. 1. 2. and 128. 3. Eccleſ. 12, 2—7.

Heereby let vsus learne ſo to looke vponupon,Vſe. and to conſider of earthly things here, as thereby we may aſcend vp to heauenly. Thus are the godly taught of God to doe, but an vnwiſe man knoweth not this, Pſal. 92. 6.

That it is lawfull to make reſemblances,Doct. 2. and likeneſſes betweene corporall and ſpirituall, earthly and heauenly things, for our better inſtruction. Eſa. 5. Pſalm. 92. 12. Mat. 13. 3. 24. 31. 33. 44. 45. 47. Luke 13 6. and 15. and 18. Reuelat. 21. 10.

To vſe our liberty thus in teaching,Vſe. wiſely, and ſoberly, for the edification of the hearers. Chriſt Ieſus the chiefe ſhepheard, the Prophets, and Apoſtles, hauehave vſed to teach by ſimilitudes.

A tree. Explanation] The word gnets ſignifieth lignum aridum, Pſalm. 74. 5. and is tranſlated by foreign, which we call wood, a boule, a logge, but is alſo vſed for a greene tree. Gen. 2. and 3. and in this place; The kind of tree is not named, as in Pſalm. 92. 12. and Eſa. 44. 3. but whatſoeuer it be, the compariſon wee ſee is from a tree, not from fading graſſe, or ſuch a weake thing, as a man naturally is compared vntounto, Eſa. 40. 6. Iam. 1. 10. 1. Pet. 1. 24. and ſo are the wicked, Pſalm. 37. 2. and 92. 7. but the godly are as a tree, teaching,

That the godly are ſolidly grounded,Doct. 1. and ſtabliſhed in their courſes, as hauing taken deepe root, Mat. 13. they are as mount Sion, Pſal. 125. 1. Mat. 16. 18.

This ſerues to abate the ſpirits of wicked men who attempt to ouerthrow the godly,Vſe. but they meditate a vaine thing, Pſal. 2. 1. for they are grounded and the Lord will ſtabliſh them, as the Apoſtle prayeth, 2. Theſ. 2. 17. and will defend them. Eſay. 10. 16.

That they can endure heat and cold,Doct. 2. blaſts and ſhaking. Ier. 17. 8. Mat. 7. 25.

Labour then to ſtand faſt,Vſe. all that profeſſe godlineſſe; and conſider, Pro. 24. 10. Mat. 7. 26. 27.

That their height ouertoppeth all the beaſts of the field,Doct. 3. that with their feet they cannot tread them downe, that is, the power of the wicked ſhall not preuaile againſt them. Pſal. 68. 1. 2. 3. 17. 18. 20. 35.

Comfort vntounto the Church,Vſe. and let not the godly fear their enemies: conſider theſe Scriptures. Pſalm. 46. 1. 2. 5. 10. 11. and 49. 14. and 97. 10. and 37. 13. 15. 17. and 29. 10. 11.

Planted. Explanation] The worde ſhathul is properly ſpoken of that which is remoued from one place to be ſet in another, Ezek. 17. 22. 23. ſhewing,

That a godly man is not in his naturall ſtate and growth; Doct.for by nature he is as others, gnets, lignum aridum, a dry logge or tree. Ezek. 17. 24. fleſh of fleſh, Ioh. 3. 6. a child of wrath, Eph. 2. 3. but the Lord hath remoued him from the ſtate of corruption, and planted him in his houſe, Pſal. 92. 13. that is, in the ſtate of grace, and ſanctification: thus the Church is Gods plant, Eſa. 5. 7.

Heereby let all naturall men iudge of their ſtate,Vſe. till they be remoued thence, they are not to be accounted among the godly, though they hauehave neuer ſo great gifts of nature: they bee not the trees of righteouſneſſe, the planting of the Lord, Eſa. 61. 3. but as fruitleſſe trees, in their proper ſoyle of corruption.

That a godly man is ſo bleſſed,Doct. 2. not by natures production, but by a spirituall plantation, in the ſtate of grace and regeneration by the Lords hand, Eſa. 61. 3. and 60. 21. Ierem. 2. 21. Rom. 11. 24.

To acknowledge thankefully our grace,Vſe. 1. and goodneſſe, to be of God, and not of our ſelues; for it is hee that works will and deed, Phil. 2. 13. and maketh barren & dry trees to flouriſh, Ezek. 17. 24. Eſa. 44. 3. 4.

A confutation to ſuch as exalt nature,Vſe. 2. and mans power in his conuerſion, contrary to theſe Scriptures. Gen. 6. 5. and 8. 21. Eph. 2. 1. Phil. 2. 13. 2. Cor. 3. 5.

By the riuers of waters. Explanatiō.] The word palge ſignifieth the diuiſion of waters, it commeth of palag, to diuide, and ſo may bee tranſlated brookes, becks, or as wee may ſay, riueretts, ſtreames parted, Prou. 5. 15. 16. comming from a fountaine, or head-ſpring, Iob. 29. 6. running in a pleaſant valley: whether the waters come from aboue or below: for Ma…m is the dual number, noting two ſorts of waters, which this tree hath benefit of: from this ſimilitude we may learne▪

That a godly bleſſed man is planted in a pleaſant and fertile valley, Doct. 1.Ezek. 17. 5. as Adam in Paradiſe, Gen. 2. that is, in the houſe of the Lord, Pſal. 92. 13. in ſpirituall Sion the ioy of the whole earth, Pſal. 40. 2.

To iudge the godly mans ſtation moſt happy,Vſe. 1. though it cannot be diſcerned with the mortall eye of man, in his natural eſtate: but his place is ſo pleaſant as the eye hath not ſeen, &c. 1. Cor. 2. 9.

The godly to reioyce in their portion,Vſe. 2. and in the lot of their inheritance. Dauid deſired to dwell in Gods houſe for euer, ſo pleaſant is that place: Pſalm. 84. 1. 2. 4. and 27. 4. and 26. 8.

That a godly man is ſo planted, Doct. 2.as he hath the benefit of the ſpirituall waters: as the type ſheweth, Ezek. 19. 10. Ierem. 17. 8. Now theſe ſpirituall waters, Ezek. 47. 1.—are the graces of Gods holy ſpirit, and the ſacred Scriptures, of which we may reade, Pſal. 46. 4. Eſa. 12. 3. and 55. 1. and 44. 3. Iere. 2. 13. and 17. 13. Zach. 14. 8. Ioh. 4. 10. 14. and 7. 38. 39. 1. Cor. 3. 6.

To labour to feele this benefit of the ſpirituall waters,Vſe 1. as the tree doth of other waters: to ſpread in the roote, to be full of ſappe, not to wither or to be dried vp, for want of moiſture: but to be greene, and flouriſhing.

This may ſhew men how to iudge of themſelues,Vſe 2. who are without the graces of Gods ſpirit, and without the miniſterie of the word, they be no trees of Gods planting, they be without Chriſt, Rom. 8. 9. and in a periſhing condition, Prou. 29. 18. but theſe waters cauſe life, Ezek. 47. 9.

A bleſſed godly man ſo partakes of theſe ſpirituall waters, Doct. 3.as it is yet in meaſure: for he is not planted vponupon the full waters, but by the diuiſion of waters: ſo eueryevery one receiueth according to his meaſure, 1. Cor. 12. 11. Mat. 13. 23.

EueryEvery one to bee content with his portion in heauenly things here:Vſe. for none can in this life bee perfect, and euerie member is to bee ſo gifted, as one may benefit another, and one ſtand in need of another.

That bringeth foorth] Iaten, Explanation.will giuegive, the future here, noteth a continuall act: it giueth, that is, it doth bring foorth freely, and is continually fruitfull. Before is ſhewed the plantation, and watering, that is, our ingrafting into Chriſt, and ſanctification by the word and ſpirit, and here the fruit of both.

The godly planted by the Lord (as is ſaid) are not barren trees,Doct. 1. but fruitfull, and ſo continue: Ezek. 47. 12. Ier. 17. 8. Ioh. 15. 5. Rom. 7. 4. Pſal. 52. 8. and 92. 14. Reuel. 2. 19. Mat. 7. 17.

To ſhew foorth the fruits of our plantation,Vſe. 1. and ingrafting into Chriſt: ſuch are fruitfull, Ioh. 15. 3. 4. and ſuch as hauehave truly taſted of the heauenly waters, Col. 1. 6. 1. Theſſ. 1. 5. 6. 7. 2. Theſſ. 1. 3. 2. Pet. 1. 8. called trees of righteouſnes, Eſa. 61. 3. and 60. 21. fruitfull ſeede, Matth. 13. Mark. 4. 20. hereby God is glorified, Ioh. 15. 8.

This reproueth two ſorts:Vſe 2. Firſt, ſuch as bee fruitleſſe in Gods houſe, Luk. 13. 7. Ioh. 15. 2. Secondly, ſuch as a while are fruitfull, but at the length doe wither, not abiding in Chriſt, Ioh. 15. 4. 6. Mat. 7. 18.

That planting, Doct. 2.and that by the riuers of waters, goeth before bringing foorth fruit: that is, the word, the ſpirit, and ingrafting into Chriſt, before fruits of godlines. Ioh. 15. 4.

To iudge hereby,Vſe. the cauſes of mens vnfruitfull profeſſion, they hauehave not the effectuall worke of the Spirit and word of God, neither are they in Chriſt, for then they ſhould be fruitfull, Ioh. 15. 5. Rom. 6. 5. and 8. 5. 11.

His fruit] His fruit,Explanation. ſo called, as being the fruit of the plantation, not of it ſelfe, as it naturally grew, for it hath the proper fruit of the plantation, which is his fruit: thus is it with the godly man: whence this doct.

That a godly mans fruit,Doct. is not after the fleſh, according to which he was borne, but after the ſpirit, by which he was regenerated: Pro. 11. 30. Mat. 7. 17. 18.

To learne to diſcerne of theſe ſpiritual trees by their fruits:Vſe 1. for a good tree bringeth forth good fruit: Mat. 7. 17. 18. 20. Rom. 6. 22. and 7. 4. 6. Gal. 5. 22.

Alſo to diſcerne his fruits,Vſe 2. as he is a man: from his fruits as he is a ſanctified man, to wit, as a tree planted by the heauenly riuers of waters.

In his ſeaſon. Explanatiō.] foreign, in the opportunitie of time, in the due and conuenient ſeaſon thereof, ſo taken, Pſal. 104. 27. and 145. 15. Leuit. 26. 4. Eccleſ. 3. 2. Eſa. 50. 4. Theſe words are not added to make any thinke, that good fruit is at any time vnſeaſonable, or that a man may vſe his libertie, to take his owne time, to doe well when he liſt; but to commend a godly mans goodnes. Teaching,

That a godly mans fruit is ripe fruite: Doct. 1.it is done in iudgement and truth, and not vntimely, (as the hypocrites be, and the vainglorious) according as is ſaid, Pſal. 112. 5.

To learne to doe good in mature deliberation,Vſe. that it doe not putrifie and rot: as the vntimely fruite of hypocrites, and the vainglorious, which come not from a ſanctified heart, as from them that are ingrafted into Chriſt, whoſe fruite is durable.

That he doth good in due time,Doct. 2. when occaſion fitly is offered, he taketh it, as the good Samaritane, Luk. 10.

To doe good in ſeaſon,Vſe 1. when fit occaſion is offered, Pro. 3. 28. for that is a good mans time, and then is the fruit ripe, pleaſant, profitable, and moſt acceptable.

Reproofe to ſuch,Vſe 2. as hauehave often occaſion fitly offered, to ſhew foorth good fruits, and neglect the ſame. They bee not like the godly diſpoſed Philippians, Phil. 4. 10. but like Diues, that fruitleſſe tree, or Nabal that churle.

His leafe alſo ſhall not wither. Explanation.] By the tree is ſet out a godly man; by fruit, is to be vnderſtood his godlineſſe, and righteouſnes, in word and deede: and by leaues, may be meant the outward beautie, and well managing of his holy profeſſion, in his countenance, geſture, and outward behauiour, which be as pleaſant greene leaues, beautifying his conuerſation before men. Hence note,

That one truly religious,Doct. 1. is not a leafie tree without fruit, as the hypocrite, who is all in ſhewes: nor a fruitfull tree without leaues, as the raſh and headie perſon, wanting diſcretion. For both leafe, and fruit, are here giuen to the godly man. So Ier. 17. 8. Ezek. 47. 12.

Not to be as the hypocrites,Vſe. all in profeſſion, and nothing in practiſe: nor to thinke, that it is enough, to doe bonum, and neglect benè, a good thing may be marred in the making: the word ſpeaketh of our face, Pro. 17. 24. of our words, Pro. 15. 28. and 16. 23. and telleth vsus of wiſedome, and diſcretion, Pro. 19. 11. Pſalme 112. and of iudgement in our courſes, Pro. 13. 23. Hereby ſhewing, that it is not enough to doe a thing, but to doe it, as it ought to be done.

That ſuch a one is euer greene, neuer vtterly deſtitute of ſpirituall moiſture and ſappe of grace:Doct. 2. Iere. 17. 8. Ezek. 47. 12. Pſal. 92. 13. and 52. 8. Ioh. 10. 28. Phil. 1. 5. 6.

Conſolation to the truly religious,Vſe. 1. that they ſhall neuer wither away, Iere. 32. 40. 41. Ioh. 10. 28. Rom. 8. 30. not in the hot ſummer of perſecutions, nor in the cold winter of a ſecure carnall peace, nor in the luke-warme ſeaſon, of a pleaſing proſperous eſtate, &c. God will not let his fade in grace, or faile of their dutie wholly.

Inſtruction to ſtriue to perſeuere in well doing,Vſe. 2. Mat. 24. 13. Reuel. 2. 10. Ezek. 18. 24. 2. Pet. 2. 21. not like Iudas, Mat. 27. nor Herod, Mar. 6. nor Demas, 2. Tim. 4. 10. nor as the Angell of Epheſus, Reuel. 2. 4. but as Thyatira, Reuel. 3. 19.

A confutation of thoſe that hold that this planted tree may wither away;Vſe 3. contrary to theſe Scriptures, Ierem. 32. 40. 41. Mat. 16. 18. Ioh. 10. 28. Pſal. 37. 24. and 145. 14.

And whatſoeuer] The Pſalmiſt ſpeakes very largely of a godly mans proſperitie:Explanatiō. teaching,

That there is a large extent of Gods goodneſſe towards the godly.Doct. Geneſ. 39. 2. 5. 23. 2. Sam. 5. 10. Deut. 28. 2. Chron. 32. 30.

To labour to be truly religious,Vſe. ſithen God doth ſo bleſſe his, which is moſt true, if we conſider the end of the godly, for all things tend to make their end happie. Rom. 8. 28. Pſalme 37. 37.

He doth] Neither before,Explanatiō. nor yet after in this Pſalme, (in which a godly man bleſſed, is deſcribed) is any mention plainly of his ſpeeches, but of his delight, meditation, and doing: not that a godly man hath not aſwell good words, as workes, Pſal. 15. but to teach vsus,

That a godly man is more to be meaſured,Doct. and more certainly to be knowne, both to himſelfe and to others, by inward delight, and a minde ſet vponupon heauenly things, and by outward practiſes, then by words, be they neuer ſo faire and glorious.

Therefore let vsus iudge our ſelues,Vſe▪ and others by our delight inwardly, and practiſes outwardly, in good things, rather then by our tongues. It is neither profeſſion, nor preaching, without internall grace, and externall fruits of pietie, that can make vsus worthy the account of ſound Chriſtians. Mat. 7. 21. 23.

Shall prosper. Explanation.] Iatſliach, hee ſhall make to proſper: being reſtrained to good things which hee taketh in hand. Wee learne,

That a godly man is a cunning Artiſt in holy things: Doct.they thriue in his hand. 2. Chron. 31. 21. Geneſis 39. 2. Ioſeph was a man that proſpered, or as wee ſay a luckie man.

To become a proficient in heauenly things,Vſe. and to thriue ſpiritually by them, bee a good man, and doe that thou doſt ſincerely, as Hezekiah, ſo ſhalt thou proſper, elſe thou wilt be (as we ſay) but a bungler in good things.

If this proſpering be referred to al things in general which he doth,Explanation it muſt ſignifie his good vſe hee can make thereof, and ſo proſper thereby towards God. For heere is meant not the worldly, but ſpirituall proſperity. Teaching,

That the godly man, Doct.can (like a good husband) gaine good to his ſoule, and prosper ſo in all his doings, for ſo God inſtructeth him. Dauid and S. Paul ſhew vsus this truth, if wee conſider well of them.

Let vsus learne to be ſuch heauenly good husbands in matters concerning our ſoules,Vſe. in all our doings to bee rich towards God. This is one of the greateſt points of wiſedome, to be able to make aduantage to our ſoules of proſperity, aduerſity, of health, ſicknes, of good and ill report, &c.

This third verſe doth teach,Explanation wherein a godly man is bleſſed, by this ſimilitude, and noteth out the particular branches thereof, ſhewing,

That he is bleſſed.Doct. Firſt, in that hee is planted. Secondly, that it is by the riuers of waters. Thirdly, in being made fruitfull, and that with good fruit ſeaſonably. Fourthly, by his green leaues, neuer fading. Fifthly, in his proſperous and happy ſucceſſe, which by right belongeth vntounto him: this God promiſeth the godly heere, and Deut. 28. 2—8.

To beholde with comfort the particulars of Gods bleſſings to a godlie man,Vſe 1. therby to iudge of his happines, and to ſtriue to partake thereof with him.

To be prouoked vntounto godlines:Vſe. 2. for proſperity is promiſed for a reward: and the godly onelyonly hauehave a right vntounto it by promiſe. And if we enioy not heere proſperity; and that it goe not well with vsus, it is for that wee doe not well: and therefore God reſtraineth vsus heere thereof, that we may not loſe the perfection of happines in the life to come. Elſe he taketh pleaſure in his people. Pſal. 149. 4. Hee delighteth to doe vsus good, Ier. 32. 41. and deſires our well-doing. Deutr. 5. 29.

To confute thoſe that thinke it a vaine thing to ſerue the Lord.Vſe. 3. But let ſuch conſider, 1. Tim 4. 8. Pſal. 128. Gen. 29. 1. 2. Pſal. 119. 1. 2. 5. and remember, Mal. 3. 16. 17. 18. Pſal. 73. 17.

VERSE. IIII.

The wicked are not ſo,Text. but as the chaffe which the winde driueth away.

NOw for the wicked and vngodly,Paraphraſe. their condition is moſt different, and oppoſite heereunto, as in regard of their ſtudies and affections, ſo of the ſucceſſe thereof alſo. They regard not Gods Law, and God as little with his fauour reſpecteth them. And howſoeuer for a time they may ſeeme to flouriſh like theaPſal. 37. 35. greene baye, or as a tree that groweth in his owne ſoyle: yet beeing not Gods planting, the root ſhall bebEſa. 5. 24. Ier. 17. 6. rottennes, and the ſame drye vp like the duſt, and they ſhall be euen as chaffe it ſelfe, voyd of goodneſſe andcHoſ. 13. 3. Iob. 21. 8. Amos. 9. 9. ſtability, being in theirdPſal. 39. 5. 11. beſt eſtate, altogether vanity, without durableneſſe. For as the winde ſeuereth the chaffe from the corne, and diſperſeth it abroad; ſo ſhall the day of the Lords wrath ſcatter themeZeph. 2. 2. and 1. 18. abroad, and he ſhall make a ſpeedy riddance of them,Explanatiō. from off the earth.

Heeere the Pſalmiſt maketh the Antitheſis betweene the Godly and the wicked: to teach,

That a godly mans bleſſednes is better diſcerned,Doct. by ſetting ouer againſt him in one view, the ſtate of the wicked. Thus doth Salomon in many places of the Prouerbs, cap 3. 32. 33. and 4. 18. 19. and 10. 3. and 12. 13. 21. So in Pſalmes 37. 9. 10. 11. 16. 17. 18. 20. 22. 28. 29. 37. 38.

To behold thus the godly and wicked together,Vſe. heereby we ſhall better iudge of them: to eſteeme highly of the godly, and to neglect the wicked; to make vsus to continue in wel doing, and to eſchew the paths of wickednes. This is a ſetting of life and death, bleſſing and curſing before vsus, Deutr. 30. 19.

Not ſo the vngodly. Explanation] Here Ha-riſhangnim the loweſt degree. verſ. 1. is put for all three. Chataim, ſinners, and Letſim, ſcorners. Lochen non ſi…, noteth an vnlikeneſſe betweene the godly and vngodly: hence teaching,

That there is altogether a great difference between the godly and the wicked. Doct.The proofe heereof are the places of the former doctrine. And alſo wee may ſee heere, that what before is affirmed of the godly, is denied altogether of the wicked.

To hold a great difference to be,Vſe. between the wicked and godly; for that which is ſaid truely of the one (not as a man, but as a godly man) is denied to the other, (not as a man, but as a wicked man.) It is godlines, and vngodlineſſe, which maketh the difference which is heere ſpoken of.

In taking theſe words (not ſo) and applying them to all that which is ſaid of the godly,Explanatiō. not to bee ſo to the vngodly: would afford many doctrines.

1.Doct. 1. That a wicked man (whatſoeuer he be) is not bleſſed. Pſ. 11. 5. 6. and 37. 38. Prou. 2. 22. Matthew 15. 41. Pſalme 9. 17.

To pull down the proud conceit of the wicked,Vſe. liuing in pleaſure and proſperity: they muſt know that yet they are not to be accounted bleſſed.

That the wicked are not planted,Doct. 2. but remaine in their naturall ſtanding, though… they bee in the Church, yet are not of it; Like Simon Magus, Ananias and Saphira, Hymenaeus and Alexander, and ſuch like.

So long as men liue vnreformed,Vſe. neuer to hold them to be plants of the Lord, which are trees of righteouſneſſe. Eſa. 61. 3. but counterfeit, or rotten members, vnfruitfull trees, which one day ſhall be cut downe, and caſt into the fire, Mat. 3. 10. and 7. 19. Luke 13. 7. 9. Iohn 15. 6.

That they hauehave no linely root,Doct. 3. nor doe feele the ſauing operation of the riuers of water, as the godly doe.

To iudge our ſelues to be godlie,Vſe. or not ſo, as wee take root in righteouſnes, and benefit by the word, and power of Gods holy ſpirite: theſe ſprituall waters of life.

As in theſe is ſhewed,Explanation that the wicked are otherwiſe then the godly: ſo the like may bee noted out of the reſt: which heere onelyonly is briefly ſet downe.

That they be fruitleſſe in good workes.Doct. 4.

That which they doe is rotten and vntimely fruit.5.

They in time wither for want of root,6. and moysture.

Goodnes proſpereth not with them;7. or, in the end they ſhall be knowne not to be proſperous. Pſ. 5. 5. Iob. 21. 18.

To diſcouer by all theſe,Vſe. who are to be iudged wicked: and if we doe finde our ſelues hereby among them, let vsus depart from the tents of theſe wickedmen, leſt partaking of their ſins we receiue of their plagues alſo.

But are. Explanation] Before is ſhewed what they are not, now is noted what they be.

True iudgement is a certaine affirming what a thing is,Doct. and not onelyonly a denying what it is not: or, it is not enough to know what the wicked are not, but alſo what they be.

Look to the well informing of our iudgements;Vſe. for ſound knowledge can poſitiuely ſet downe the tenent held.

Like. Explanation] Heere the Pſalmiſt ſetteth out the vngodly men, as before he did the godly man, by a ſimilitude; to teach vsus—

That the vngodly mans wretched and miſerable eſtate, Doct.is not eaſily diſcerned: and therefore heere it is illuſtrated by a ſimilitude, and Dauid acknowledgeth this, Pſal. 73. 16.

Not to conſider ſuperficially or ſleightly of the wicked mens eſtate:Vſe. but ſeriouſly to take view thereof, by this and ſuch like ſimilitudes, painting them out in liuely colours: elſe if we behold them according to their outward worldly and tranſitory glory, we ſhall be much deceiued, & greatly tempted, as was Ieremy, cap 12. Dauid. Pſ. 73. and others, Mal. 3.

Chaffe. Explanatiō.] Mots ſignifieth chaffe, or any light and contemptible thing: the Septuagint tranſlate it by foreign, which is duſt, as well as chaffe. So are they compared; alſo note, that in ſpeaking of the wicked, and comparing them, hee ſpeakes plurally, as vnderſtanding all: but of the godly hee ſpeaketh ſingularly, in one, to know them all. Teaching,

That one godly man is of more account with God,Doct. 1. then all the wicked, as much as one godly fruitfull tree, is better than all chaffie duſt, or dusty chaffe in the world. See this in Gods fauour to Noah alone, among a world of wicked men. Gen. 6. So to Lot in Zodome, Gen. 19. ſo alſo, Ierem. 39. 11. 16.

Great comfort to the godly,Ʋſe 1. though neuer ſo few: the Lord taketh pleaſure in them. Pſal. 149. 4. more then in all the reſt of the world, Eſai. 43. 4.

To teach vsus to eſteeme with God,Vſe. 2. more of one good man, than of all the wicked. Pſal. 101. 6. and 119. 63. Prou. 10. 20. For the tongue of the iuſt is as fined ſiluer: but the heart of the wicked is little worth: the godly are as the apple of Gods eye, Zach. 2. 8. they be his peculiar people, right deare and precious in his ſight, 1. Pet. 2 9. Exo. 19. 5. Pſal. 135. 4.

That all the wicked are alike: they are all, euen the whole ranke of them,Doct. 2. walkers as well as ſtanders and ſitters, the leaſt in euill, as wel as the deepeſt in tranſgreſſion, all are but as very duſt and chaffe, moſt contemptible with God. Pſal. 119, 119. Eſa. 17. 13.

Not to enuy the ſtate of the wicked.Vſe. 1. Pſalm. 37. 1. Pro. 24. 1. but to take them to bee as very chaffe, diuided from the corne, euen light, vnfruitfull, of little vſe, or none at all, baſe, of none account or worth, but to bee troden vnderunder foot and burnt, Mat. 3. 12. Iob. 21. 16. 17.

Let the wicked hereby learne to know themſelues,Vſe 2. the beſt are but as very chaffe, rich chaffe, honourable chaffe, witty chaffe, &c. This ſhall they know by the wind of Gods wrath, and flaile of affliction vponupon them, which they cannot endure. Iob 21. 17. conſider what man is, Pſal. 62. 9.

Which the wind driueth away. Explanatiō ▪] This is added, to expreſſe more fully, the miſery of the vngodly, ſubiect to the winde, to be toſſed too and fro: the word nadaph, ſignifieth to driue away: hereby teaching,

That the wicked are as eaſily remoued from their ſtanding,Doct. as chaffe or ſmoake with the winde, Pſal. 68. 2. Eſa. 17. 13. Iob. 21. 17. which winde the Lord will make, Mat. 3. 12. Iere. 51. 1.

The wicked not to bragge of their power,Vſe 1. ſtrength, and authoritie: for God can remoue them as eaſily, as winde doth light chaffe, or melt them as waxe, Pſal. 68. 21. hee can make them as duſt, & ſtubble, Eſa. 41. 2. yea with y^e ſound of a leafe chaſe thē, without purſuing them, Leuit. 26. 36. 2. King. 7. 6.

Godly not to feare the wicked mens chaffie power,Vſe. 2. but truſt in the Lord, pray for his aid, who is vnreſiſtable as wind, fearefull as flaming fire, to melt & conſume them. Pſa. 62. 9.

VERSE. V.

Therefore the wicked ſhall not ſtand in iudgement,Text. nor ſinners in the aſſemblie of the righteous.

THerefore they ſhall not beaMatth. 3. 12. Eſa. 30. 28. and 14. 16. Iere. 51. 2. able to endure the triall:Paraphraſe. but when the Ancient of daies ſhall ſit, and the Lord ſhall prepare his throne for iudgement, (though they doe appeare before him, as (b2. Cor. 5. 10. all muſt) yet as men caſt in their ſuite, in ſtead of confidence in their cauſe, feare and terror ſhall make them cMat. 24. 30. Luke 23. 30. Eſa. 2. 19. Reuel. 6. 16.hang downe their heads. And howſoeuer here they liue among the iuſt, and ouertop them too: yet then, as men confounded with ſhame, they ſhall not endure the glorious preſence of that bleſſed companie, from whom, by the iudgement and ſentence of God, that righteous Iudge, they ſhall bedMat. 25. 32. ſeperated aseMat, 13. 30. tares from the wheate, bound vp in ſheaues to be burnt, and as a curſed crue, being made to depart, ſhall be caſt intofMat. 25. 41. euerlaſting torments.

Therefore] This verſe is an inference,Explanation. which the Pſalmiſt maketh, vponupon the conſideration of the vanitie of the wicked, the chaffie people, becauſe he knowes them to be but chaffe, hee concludeth their ouerthrow and ruine, and that out of themſelues:Doct. 1. hence informing vsus in theſe truths,

That the true vnderſtanding and knowledge of the nature of the wicked▪ giueth vsus a right iudgement of their end: which the Prophet Dauid ſheweth in many places; for deſcribing thē, he concludeth thereupon their miſerable end: Pro. 6. 12.—15. Pſal. 37. 12. 13. and 2. 2. 3. 4. 5. 9. and 52. 1—5. and 53. 1—5. but the concluſion made,Note. is turned ſometimes into a prayer, as in Pſal. 10. there is a deſcription of the wicked from verſe 2.—11, then the 12. 14. 15. are a prayer: and in the 16 verſe a prophecie. So Pſal. 28. 3—5. and 36. 1—4. 12. Sometime it is an exhortation, as in Pſal. 50. verſ. 16—21. 22.

To iudge wiſely of the end of the wicked,Vſe. 1. learne to know well their nature and conditions.

Let the wicked learne therefore to know themſelues,Vſe 2. that thereby they may conſider of their end, and by feare of deſtruction, be moued to leaue off their ſinning: The not knowing of themſelues maketh them ſecure in their courſes, careleſſe of reformation, and preſumptuouſly confident of the ioyes of Heauen, the reward only of well doing.

To lay open the nature and properties of the wicked out of the word,Vſe 3. that hereby they may ſee and diſcerne themſelues, and thereby their end, except they be reformed. The Prophet Dauid in the Pſalmes, and Salomon his ſonne in the Prouerbs, doe moſt excellently, and very largely teach the Church of God this point, that by knowing what they are, the godly may iudge rightly, what they ſhall be, except they bee reformed.

That the deſtruction of the wicked, Doct. 2.is of, and from themſelues: for the cauſe of their not being able to abide the iudgement, is their owne emptines and vanitie. The Prophet ſaith of Iſrael, that her ruine was of her ſelfe, Hoſ. 13. 9. See Numb. 16. 38. Eſa. 3. 9.

To iuſtifie God in his iudgements,Vſe. as 2. Chron. 12. 6. Pſal. 119. 70. and to condemne our ſelues for our ſinnes: for our owne wickedneſſe bringeth vponupon vsus deſtruction. Eſa. 9. 18.

The vngodly] As the Pſalmiſts make them all like chaffe:Explanatiō. ſo here hee ſpeaketh ſtill plurally, to make them all ſubiect to miſerie, in the day of iudgement: ſhewing,

That as all the wicked are chaffe:Doct. ſo the ſame end ſhall be alike, at the laſt to them all, Pſal. 9. 17. Matth. 25. 41.

Let not the wicked deceiue themſelues:Vſe. they here indeed differ in outward ſtate much; ſome rich, ſome poore, ſome honourable, ſome baſe, ſome learned, other ignorant: but becauſe they bee all of them chaffie, they ſhall all hauehave the end that chaffe is appointed vntounto, Matth. 3. 12.

Shall not ſtand in iudgement. Explanatiō.] The Pſalmiſt may here ſeeme to expound the ſimilitude: meaning by chaffe the vngodly▪ by driuing away, not ſtanding: and by winde, iudgement: to ſhew,

That it is vſuall in Scripture,Doct. and ſpecially here in the Pſalmes, and Prouerbs, to admit of variation in words: as Deut. 32. 2. Pſal. 32. 1. 2. and 34. 1. and 33. 6.

To obſerue this,Vſe. and for the better informing of our vnderſtanding herein: note, that this variation is to expreſſe commonly one of theſe three things:Note. I. The ſame ſenſe: this moſt vſuall, and it is to explane the meaning more at large: as the places quoted ſhew. So Pſalm. 33. 11. Prou. 7. 18. 25. 27. and 1. 5. 15. and 2. 3. 4. II. The ſenſe that is nigh vntounto it, as Prou. 1. 8. III. For contrarietie, Pro. 14. 1. and 15. 1. Pſalme 37. 21.

Stand vp] Oppoſed to bending,Explanation. or falling downe, Pſal. 18. 39. and 20. 8. God riſeth vp to iudgement, Pſal. 76. 9. To ſtand then, is to be able to abide the countenance and ſentence of the Iudge, without feare, Luk. 21. 36. And to ariſe or fall, is to bee iuſtified or condemned, Mat. 12. 41. Reuel. 6. 17. Hence may we be informed,

That there is a iudgement, Doct. 1.Pſal. 76. 8. 9. Eccleſ. 12. 14. Iere. 25. 30. 31. Pſal. 9.

To conſider of this ſeriouſly,Vſe. which the Lord exerciſeth often in this life, againſt the world, Gen. 6. and 7▪ againſt a countrie, 2. King. 17. 10. againſt Cities, Gen. 19. 24. 25. againſt families, Numb. 16. 27. 32. Ioſ. 7. 24. and againſt perſons, 2. Chro▪ 13. 20. 2. King. 19. 22. 37. and 1. 11. Numb. 15. 35. 2. Sam. 19. 14. 17. ſo of the great day of iudgement, 2. Cor. 5. 9. 10. 11. Dan. 7. 9. 10. Act. 17. 31. Mat. 25.

That albeit the wicked ſhall all appeare,Doct. 2. Iere. 25. 31. 2. Cor. 5. 10. Eccleſ. 12. 14. (the words are generall) yet ſhall they not ariſe vp, that is, be iuſtified; nor ſtand, that is, be acquited, but be condemned, and driuen, as chaffe with the winde, from Gods preſence, Mat. 25. 41.

Let the wicked that now ſtand vp,Vſe. 1. and beare a ſway till iudgement come, learne betime to humble themſelues: for God will ouerthrow the wall of their defence at the length, Ezek. 13. 13. Deut. 29. 19. Reuel. 6. 15. and ſend fanners to fanne them, Iere. 51. 2.

Let none eſteeme of the wicked as they be priſed in their weight of earthly honour and riches:Vſe 2. but as they ſhall bee found by iudgement then, of a chaffie nature, lighter then vatie, Pſal. 62. 9. like Balſhazzer, too light in the Lords weights and ballance, Dan. 5. 27.

Nor the ſinners in the congregation of the righteous. Explanatiō.The word ſtand is here againe to be repeated: and the wicked are called ſinners, Chataim, ſuch as adde ſinne to ſinne, liuing, and accuſtoming themſelues to ſinne: See verſ. 1. of this word. Theſe are they that cannot ſtand in the congregation of the righteous. From this we learne,

That it is all one,Doct. 1. to riſe vp in iudgement, and in the aſſembly of the righteous: and they that cannot ſtand vp in the one, neither can they ſtand vp with the other.

Hence let all conſider,Vſe. what it is therefore, to be with, or againſt, to approue or deſpiſe,Doct. 2. the aſſemblie of the righteous.

That not ſuch as hauehave ſinned, but ſuch as are ſinners, ſhall not be allowed of God among the righteous.

To take heede in iudgement we be not found ſinners:Vſe. all hauehave ſinned, Rom. 3. and none but hath ſinne, 1. Ioh. 1. but all are not ſinners. It is not ſimply ſinne, but liuing without repentance in ſinne with the ſinner, that cuts men off from the godly.

That it is a puniſhment to the wicked ſinners,Doct. 3. not to be allowed among, but to be driuen from, the aſſembly of the righteous: either here, as 1. Cor. 5. 5. 13. 1. Tim. 1. 20. or as in the laſt day, Matth. Vſe.25.

Let ſuch as doe (in contempt of the godly) diuide themſelues from them, know that once it ſhall be their puniſhment. And as here they will not partake with them in their godlineſſe: ſo ſhall they not there in their bleſſedneſſe.

The word gnedah, Explanation.here tranſlated aſſemblie, or congregation, ſignifieth a meeting together at a certaine place, at the time appointed by authoritie, comming of jagnad, which ſignifieth publica authoritate, locum & tempus certum, de re aliqua conueniendi indicere, as in a ſynode or Councell, 2. Sam. 20. 5. Pſalm. 48. 4. By righteous, wee muſt vnderſtand (taking the word euangelically) ſuch as through Chriſt are accounted righteous. From hence we may learne,

That though the godly be now disperſed abroad,Doct. 1. yet there is a moſt certaine time and place appointed of God, for their gathering together, to make a full congregation, Matth. 24. 31. …d 25. 32. 1. Theſſ. 4. 16. 1. Cor. 15. 52.

Comfort vntounto the godly diſperſed,Vſe 1. they ſhall one day bee gathered into one.

To be patient,Vſe 2. and waite the Lords appointed time, which aſſuredly ſhall be in time, for the ioy and happie meeting of all the bleſſed companie.

That this aſſemblie ſhall be onelyonly of the bleſſed, Doct. 2.and righteous perſons: though here they bee mixed among the euill ones: or rather theſe among them, Mat. 25. 32. Eſa. 60. 21.

To worke ioy in the hearts of ſuch as here doe grieue,Vſe. 1. that they cannot euer be with ſuch in this life, as one day they ſhal be all together.

To ſuffer the tares to grow vntounto the harueſt,Vſe 2. the Lords Angels will then weed them out, Mat. 13. 30. Pſal. 37. 10.

VERSE VI.

For the Lord knoweth the way of the righteous:Text. And the way of the wicked ſhall periſh.

BVt for a concluſion,Paraphraſe. would wee know the cauſe, why all things doe ſo differently befall theſe two ſorts of perſons? Surely the iuſt are taught of GodaPſal. 25. 12. the way that they ſhall chuſe: hebPſal. 40. 2. ordereth their goings:cPſal. 37. 29. the paths of a righteous man are directed by the Lord, for hee loueth his way, and ſo maketh him to proſper. Hed1. Pet. 5. 7. careth for the godly, his ePſal. 33. 18.eye is euer vponupon them that feare him,fEſa. 26. 12. working all their workes for them: HegPſ. 37. 39. 40. helpeth them, and of him is their ſaluation, and thus doe theyhEſa. 26. 12. obtaine peace: whereas God withholding and withdrawing his grace from the wicked, leaueth them to themſelues, not caring for them, they for want of his aide and ſuccouriPſal. 37. 19. conſume as the fat of Lambes, and as the ſmoake they vaniſh away, thus they periſh,kPſal. 37. 38. deſtroyed ſhall they bee together, and the end of the wicked ſhall be cut off:lIere. 3. 24. 25. confuſion ſhall deuoure their labours, they ſhall lie downe in ſhame, and reproch ſhall couer them, this ſhall be their portion to drinke.

For the Lord] The Pſalmiſt,Explanation. hauing ſet out the godly and wicked ſo differingly, being now to conclude, he fetcheth the reaſon of all this from the Lord, and not out of the men themſelues: teaching,

That it is of the Lord,Doct. and not of men, that there is ſuch a difference of perſons, ſome godly, ſome vngodly, ſome righteous, ſome ſinners, &c. Eſa. 60. 21. and 61. 3. Pſal. 147. 2. Act. 2. 47. Rom. 9. 16. 17. 18. 21.

GiueGive glorie vntounto the Lord for thy goodneſſe,Vſe. and pray to him; for thy brethren: for what thou haſt, it is receiued from him and what they want, they cannot enioy, but by him.

Knoweth the way of the righteous. Explanation.] The word knoweth is not to be taken for knowledge ſimply, as Rom. 1. 21. Nehe. 6. 12. or to acknowledge, as Act. 19. 15. but for louelove, care, and to be pleaſed with, Pſal. 37. 18. 23. and 31. 7. and 144. 3. Pro. 12. 10. Iob. 9. 21. as may appeare by the contrary, Pſalm. 101. 4. Matth. 7. 23. The Doctrines from theſe words are,

That there bee ſuch as are righteous,Doct. 1. and ſo to bee accounted: Pſal. 32. 1. 11. and 37. 29. Prou. 2. 20. Mat. 25. 37. 46.

To receiue this truth,Vſe 1. but yet not according to the law of workes, Pſal. 143. 2. Rom. 3. 20. Gal. 2. 16. Iob. 25. 4. but after the law of grace and faith, Rom. 3. 24. and 5. 1. Galath. 3. 8. 11.

To reioyce that any man may bee held righteous in Gods merciemercy,Vſe. 2. ſeeing in our ſelues wee are ſo wicked: for ſuch righteous ones are bleſſed, Pſalme 32. 1. 2. 11. ſo verſ. 1. of this Pſalme.

That theſe righteous ones hauehave a way or path to walke: Doct. 2.for here it is ſaid the way of the righteous, aſcribing to them a way: ſee Pro. 2. 20. and 14. 8.

To ſearch out this way,Vſe. to walke with the righteous in it, it is not the way of nature, nor a path vponupon the earth, that men tread in, nor the way of corruption, Gen. 6. 12. Pro. 4. 14. but the good way, 1. Sam. 12. 23. 1. King. 8. 36. the old way, Iere. 6. 16. yet the new and liuing way, Heb. 10. 20. the way of peace, Rom. 3. 17. the way of wiſedome, Pro. 4. 11. of perfection—of life, Pro. 10. 17. and the way of good men. Prouerbs 2. 20.

That the Lord knoweth this their way,Doct. 3. Pſal. 37. 18. 23.

To reioyce and comfort thoſe that be godly,Vſe. that the Lord approueth and is well pleaſed with their way: though men be not. Let them meditate on Pſal. 37. 5. 6. 7. verſes.

That this knowing and approuing of their way by the Lord,Doct. 4. is the true cauſe of their happineſſe and ſaluation. Epheſ. 2. 8.

Not to looke vponupon thy goodneſſe,Vſe. or grace, thy godlineſſe, and iuſtice: but magnifie the Lords merciemercy, that is pleaſed to approue of thee.

Note for a concluſion of this,Explanatiō. that the Pſalmiſt beginneth ſingularly, as ſpeaking but of one, verſ. 1. 2. 3. but heere hee ends plurallie (ſaying the righteous) as including all: to teach,

That the deſcription here ſet downe,Doct. is not of one ſingular godly man: but is the liuely picture of all the righteous.

Let all them behold this paterne to draw themſelues therby,Vſe. if they would be accounted among the righteous.

But the way of the vngodly ſhall periſh. Explanation] Heere the Prophet ſheweth on the contrary the end of the wicked: and from this may we learne,

That periſhing in the end is the portion of the vngodly, Doct. 1.euen to all of them, from the wicked vngodly, to the lewd ſinner, and from this to the proud ſcorner: for heere the word is in the plurall number riſhangnim, Pſalm. 9. 17. and 11. 6. and 37. 38. Mat. 25. 33. 41. 46. Pro. 11. 7. Rom. 2. 8. 9. Reuel. 20. 10. 15.

You wicked before the time of vengeance come,Vſe 1. behold your end eueryevery one of you, and repent, and pray God, if it be poſſible, that your wickedneſſe may be done away.

Let not any godly,Vſe. 2. bee they neuer ſo poore, enuie the proſperitie of the wicked, Prou. 24. 1. and 3. 31. and 23. 17. 18. Pſal. 37. 1. 2. and 129. 6.

That their way,Doct. 2. that is, their counſels, ſtudies, endeuours, practiſes, alſo their glorie, power, honour, and authoritie, ſhall hauehave a diſmall day, and come to a miſerable end: Pſal. 37. 2. 14. 17. 35. 36. Pro. 11. 7. and 13. 9.

To looke to our way what it is:Ʋſe 1. if it bee the way of the wicked, it is the way of wickedneſſe, Pſal. 139. 24. the way of darkneſſe, Prou. 2. 13. the broad way leading to deſtruction. Matth. 7. 13.

The godly to be content,Vſe 2. and patiently waite, and not feare the power, policie, and practiſes of the wicked; they ſhall hauehave an end.

Note here that periſhing,Explanation. is oppoſed to the Lords knowing and approuing of the godly, which is not ſpoken of the wicked: to teach,

That for want of Gods approbation, Doct.the wicked and their way doe periſh: His not knowing, that is, his not approuing them, is his reiection of them, and ſo their vtter deſtruction. Matth. 7. 23.

Therefore aboue all things let vsus labour for Gods approbation:Vſe. for if he iuſtifie, who can condemne? Rom. 8. 33. 34. but if the Lord be againſt vsus, who can pleade for vsus? 1. Sam. 2. 25.

Davids Music, Psalm 1

p. 3The firſt Pſalme.