madnesse doth demaund and thus as a religious insulting maketh a question to teach That the godly in their certaine knowledge of their safe estate and in full assurance of victorie ouer Christs and their enemies doe make light account of their attempts Esa 37. 22. To make a light reckoning of the enemies of the Church and to doe this wee must learne to know and beleeue confidently the sure and the safe estate of the Church of Christ triumphing vers 6. 7. 8. 9. in his members conquering Mat. 16. 18. Reuel 14. 1. 4. and 10. 11. 16. and in the certaine destruction of all them that rise vp against them Reuel 19. 18. 21. and 20. 10. That the godly wise cannot but wonder oftentimes at the acts of carnall and earthly people they be so voide of reason yea sometime God himselfe wondereth thereat Esa 59. 16. Seeing people will be sometime so vnreasonable let vs trie and as we finde so iudge and not for the number be brought into a confederacy with them but follow the holy and wholsome counsell of Isai chap. 8. 11. 12. 13. Doe the heathen By heathen in Dauids time are meant the people of any nation except the Israelites in Israel and Iudah as the Ammonites Moabites Idumeans Philistims compassing about Dauids kingdome 2. Sam. 5. 17. and 8. and 10. These were Dauids enemies nigh at hand They that border nighest vpon the dwelling of the righteous if they become not one with the people of God will proue hatefull foes to them as all these nations did to Dauid and Israel and so other in Nehemiahs daies chap. 4. 1. 7. 8. To be wise and watchful with Nehemiah and to haue euer an eye vpon those that will not be of our religion and yet be nigh vs these bee enemies in heart and when they can get fit occasion they will with Sanballat Tobiah the Ammonite and others shew it to the full Rage The word ragshu is tumultuously as in an vprore to come together as Psal 64. 2. and the word Ephruaxan Act. 4. 25. noteth rage pride and fiercenes as horses that neigh and rush into the battell and all this was for that God had exalted Dauid who was a man seeking the welfare of Israel Some enemies of the Church are violent furious and raging as beasts Act. 19. 28. 29. 32. Luk. 4. 28. 29. The word is vsed in Daniels case Dan. 6. 6. 11. Thinke to finde some as beasts mad and furious enemies such our Sauiour found Luk. 4. 28. 29. Matth. 26. 47. and 27. 22. So S. Stephen Act. 7. 54. 57. 1. Cor. 15. 32. and therfore prepare with patience to endure their madnesse as the Saints formerly haue done 1. Thess 2. 14. 15. The wicked take it grieuously to see any aduanced for the welfare of Gods people and doe as inraged beasts oppose them Nehem 4. 7. 8. Act. 4. 2. Mat. 2. 3. 16. 2. Sam. 5. 17. Those that wish well to Sion let them looke for enemies as Nehemiah found Dauid here Daniel S. Paul after his conuersion the world only loueth her owne Ioh. 15. 19. And the people c. These were enemies to Dauid within the Church to wit of the Israelites as Abner with all that tooke part with the house of Saul 2. Sam. 3. who were herein as the heathen teaching That heathen that is enemies out of the Church as were the Philistims 2. Sam. 5. 17. the Iebusites chap. 5. 6. and heathenish people the wicked within the Church as Saulists vnnaturall Abshalomites cannot be willing to subiect themselues to the best and most religious gouernours that may be Num. 16. 2. 3. 1. Sam. 8. 7. and as Dauids example heere sheweth so Ierem. 41. 2. and 2. Chron. 20. 1. To take notice of mens rebellious natures which cannot endure any subiection no not to the best gouernours in the best gouernment Feare therefore the Lord and honour the King and meddle not with those that are seditious Prouerbs 24. 21. To learne therefore not rashly to lay the fault vpon Princes because of the rage of the heathen or tumultuous opposition and murmuring of their subiects against them for so should meeke Moses holy Samuel and zealous Dauid be condemned As Dauid found enemies both abroad and at home of heathen and of his owne nation so did Iesus Christ Matth. 2. Ioh. 9. 22. Luke 4. 29. and 19. 47. Ioh. 11. 47. Luke 23. 11. Mar. 15. 15. Teaching That the enemies of God of Christ his sonne and of his kingdome in the type and antitype are many and manifold wicked at tempters not wanting many abettors both within and without the Church Psal 83 6. and 38. 19. and 3. 1. 2. Chron. 20. 1. 2. Acts 4. Luke 23. 1. Math. 27. 1. Let the Church looke for troubles heere of the enemies thereof both abroad and at home Consider these places Ioh. 15. 20. 2. Tim. 3. 12. Acts 14. 22. 1. Thes 2. 14. 15. Mat. 10. 22. 16. 36. 37. Luke 9. 23. The word vmmim translated people is of vmah a people from one stocke as the Israelites were which differeth from gnam a people gathered of diuers here it is put for the common sort Teaching That the multitude and commons are apt to become furtherers of euill and enemies to goodnesse this found Noah 1. Pet. 3. 20. Lot 2. Pet. 2. 7. 8. Gen. 19. 4. Aaron Exodus 32. 1. Esa 1. 4. Ier. 13. 10. and 44. 15. Acts 19. 25. 28. 29. Therefore to take heed of the common sort not to hang vpon them for their applause and fauour not to relye vppon them and not easily to follow the multitude Exodus 23. 2. For the most are commonly the worst Mat. 7. 13. 14. They are of the world Ioh. 15. 19. which lieth in wickednesse 1. Ioh. 5. 19. Imagine or meditate The word jehgu of hagah significat cogitationem in rem aliquam intendere and as Molerus addeth sedulum irremissum assiduum indefessum studium teaching That the enemies within the bosome of the Church imagine mischiefe and without wearisomnesse study to bring about their purposes Prouerbs 4. 16. 17. Mat. 26. 3. 4. and 27. 1. Iohn 11. 47. 48. To looke watchfully to the bosome enemies and the wicked within the Church for they be very dangerous To bewaile our wickednesse that we can be weary in well doing soone but neuer in deuising and meditating vpon our lusts to satisfie our pleasures to gaine profit or to worke our malice euen against Christ and his members A vaine thing The word rich is translated of the Septuagint by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Acts 4. 25. which is to bee without effect or fruit lost labour empty handed Mar. 12. 3. Luke 1. 53. teaching That the study counsell and enterprises of the wicked against the godly are but vaine Psal 21. 11. Esa 8. 10. 33. 11.
rebellion Popular flockings vnto an aspiring spirit as was Absolō breeds rebellion which vpon fit occasion time and place will openly breake foorth as we doe here see and Chronicles shew A caueat for Princes to see vnto this Absoloms are seditious and the seditious seeke only euill Pro. 17. 11. The saying of Salomon vers 14. is most true in strife of this kinde for a kingdome but hee that exalteth his gate seeketh destruction vers 19. Against me Euen against Dauid a good and vertuous King Psal 78. 72. yet against him doe these rise who had no cause to be his enemies but yet by these God chastised him for his sinne teaching That most excellent good and holy men Kings and Prophets may haue aduersaries and traiterous rebels against them without any cause on their part Daniel 6. 4. Psalme 59. 3. for some hate goodnesse it selfe Psalme 38. 20. and those that are good Ioh. 15. 19. Let not any whether Princes or Pastors thinke to be without aduersaries in this world though they should liue neuer so innocently Not to thinke therefore men are alwaies worthie blame because they haue aduersaries though great learned noble and many of them for so had innocent Daniel yea Iesus Christ nor to iudge Princes wicked because some proue rebels and traitors against them as were here against good Dauid That albeit Princes doe not deserue such traiterous practises and rebellions from their subiects yet may the same be Gods correction for sinne against them as this was vpon Dauid 2. Chr. 24. 25. and 25. 27. The mighty to consider themselues in such rebellions and bee reconciled vnto God who subdueth the people vnder their hands Psalme 7. For albeit they may bee innocent towards their subiects yet the Lord is euer iust in his proceedings Note that rebellion is called a rising vp when other sinnes are compared to falling in regard of high hearts and proud aspiring spirits as also of the high dignitie of Kings which they oppose themselues against rebelliously They that are rebels sinne highly in pride of spirit and against kingly maiestie the most high calling vpon earth but as they arise high they fall downe low as the example in hand sheweth and experience in all ages confirmeth Take heed of rebellion Feare God and honour the King Dauid had a deadly aduersarie of Saul hee was a troubler of the people and a murtherer of the Lords Priests yet being the Lords annointed he would not meddle with him We are forbidden to haue euill thoughts in our hearts against kings Ecclesiast 10. 20. VERSE II. Many say to my soule there is no helpe for him in God NOt content herewith to driue me out of my kingdome many of them do further also persecute me with words of hatred and vexe my soule with contumelies and reproches For this indeed goeth to the very heart of me that when I might haue looked for some to haue pitie on me they contrarily extoll themselues against me with rebukes and taunts as if I were vtterly forlorne and past all hope saying There there so would wee haue it God hath forsaken him pursue him and take him for there is none to deliuer him a mischiefe is light vpon him and now he is downe he shall rise vp no more God himselfe whom hee did pretend to serue and trust in for aide and succor hath now taken him in his wickednesse and hath no helpe in store for him Heere Dauid bringeth in his enemies words by which no doubt they encouraged themselues in this foule fact and sought to confound the spirit of him heereby of which hee here doth chiefly complaine and mention vnto the Lord. Such as relie vpon the Lord doe tell him in particular of their enemies words and deeds Psalme 10. and 22. 7. 8. Act. 4. 27. 29. 2. Chron. 20. 10. 11. To learne to vnfold our griefes into the bosome of God as the godly haue done for great is the benefit in respect of the comfort and assurance which commeth thereby as the euent sheweth in the examples of holy men and experience telleth other in these times Many That is all that treasonable flocke and rebellious rout so said and yet it was an error Error and falsehood and especially that which is for the ouerthrow of the godly gets soone many fauourites as appeareth by that cursed false report spread by the souldiers Matth. 28. 15. so against the Apostle Act. 16. 19. 22. and 21. 27. 28. 29. 30. Therefore beware of credulitie and before we doe entertaine speeches let vs weigh them well and only by triall approue lest we be deceiued seeing falsehood getteth so soone fauour with men many may say that which yet is not true Say The word is saying as shewing in their rising vp they thus spake of Dauid and heartened one another they doe not onely distresse him with deedes but vexe him also with words The wicked euery way by words and deedes seeke to vexe the godly cruell in act contumelious and despitefull in speeches Psal 35. 15. 16. 22. 7. 8. 13. Mat. 27. 29. 30. 42. To prepare our selues as well for reproches as other crosses for the godly haue had their part in both Iob. 30. 1. 9. 10. Lam. 3. 14. 63. Heb. 11. 36. To my soule Lenaphshi this word some translate of my soule and so the soule put for the whole man as is vsuall but the word will beare the other sense and is more forcible for Dauid doth not only shew what they spake but how he tooke it euen as a sword piercing to his soule Words such may they be many times will cause more trouble to the afflicted and adde sorrow to other present outward crosses Psal 69. 20. and 42. 10. Lam. 2. 15. 16. Not to breake out into insulting contumelious taunting or otherwise disgracefull speeches towards others especially the afflicted for though they be but words yet may they be wounding and encrease anguish in soule and may make sad the hearts of the righteous a sinne which God one day will punish Ezek. 13. 22. 23. There is no helpe for him in God The Hebrew word Iesugnah is Iesugnathah a letter added for to encrease the signification as if it were said there is no manner of helpe at all the like is in Psal 44. 27. and 92. 16. and 94. 17. and 63. 8. and 12. 1. 2. Iob. 5. 16. This is their iudgement of him yet they incouraged themselues against him with this that he could not now hope for deliuerance from God This is the peruerse iudgement of the wicked to thinke that if God afflict his children and let them alone a while he indeed hath vtterly forsaken them Psal 41. 8. 2. Sam. 16. 7. 8. The wicked to learne hereby to rectifie this iudgement seeing the case is farre otherwise Psal 103. 9. he chastiseth
all things doe so differently befall these two sorts of persons Surely the iust are taught of God the way that they shall chuse he ordereth their goings the paths of a righteous man are directed by the Lord for hee loueth his way and so maketh him to prosper He careth for the godly his eye is euer vpon them that feare him working all their workes for them He helpeth them and of him is their saluation and thus doe they 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 succour consume as the fat of Lambes and as the smoake they vanish away thus they perish destroyed shall they bee together and the end of the wicked shall be cut off 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 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 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. Giue glorie vnto the Lord for thy goodnesse 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 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 loue 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 and so to bee accounted Psal 32. 1. 11. and 37. 29. Prou. 2. 20. Mat. 25. 37. 46. To receiue this truth 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 mercie 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 haue a way or path to walke 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 to walke with the righteous in it it is not the way of nature nor a path vpon 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 Psal 37. 18. 23. To reioyce and comfort those that be godly 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 is the true cause of their happinesse and saluation Ephes 2. 8. Not to looke vpon thy goodnesse or grace thy godlinesse and iustice but magnifie the Lords mercie that is pleased to approue of thee Note for a conclusion of this 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 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 if they would be accounted among the righteous But the way of the vngodly shall perish 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 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 behold your end euery one of you and repent and pray God if it be possible that your wickednesse may be done away Let not any godly 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 that is their counsels studies endeuours practises also their glorie power honour and authoritie shall haue 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 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 and patiently waite and not feare the power policie and practises of the wicked they shall haue an end Note here that perishing 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 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 vs labour for Gods approbation for if he iustifie who can condemne Rom. 8. 33. 34. but if the Lord be against vs who can pleade for vs 1. Sam. 2. 25. The second Psalme THE ARGVMENT THis Psalme is in order the second Acts 13. 33. though some haue held it all one with the first this ending with blessed as the other therewith beginneth It hath no title but is ascribed by the holy Apostles vnto Dauid Acts 4. 25. who is thought to haue penned it after his victories ouer the Philistines who gathered themselues against him when the people had made him King in Sauls roome In which as in many other things he was a type of Christ of whom also this Psalm speaketh Acts 4. 25. 26. 27. Heere Dauid the King Dauids kingdome and his enemies set out Christ the Messiah our King his
kingdome and enemies rebelling against him It is a mixt Psalme containing Doctrine Prophesie and exhortation the principall point in it is this that as Dauid by Gods appointment was to rule in Sion and to subdue the nations maugre their harts so Christ Iesus as here is fore-promised and now is fulfilled by the appointment of God his father was to be established in his kingdome and therein to beare rule as is shewed in vers 6. 7. 8. 9. in despight of all his enemies not being able by their power or policie to withstand him as vers 1. 2. 3. 4. doe manifest but should in the appointed time feele the power of his heauy and wrathfull indignation if they did continue to oppose him vers 5. And therefore the Psalmist hereof certainely perswaded and wishing saluation to such as God hath ordained to be saued exhorteth them to be wise to feare the Lord to serue him and to doe him homage least they perish pronouncing them contrarily to be most happie which doe yeeld all humble subiection and doe put their trust in him ver 10. 11. 12. The vse and profit of this Psalme IT is a propheticall history or an historical prophecy in Dauid the type of Christ Iesus the Antitype I. Shewing how he shall be King II. That he shall haue many enemies of the meanest as also of the mightiest banding themselues together against him III. That yet for the Churches comfort their attempts studies consultations power pollicy and rage shall proue to bee of none effect let them trauell with wickednes and conceiue mischiefe they shall yet bring forth a lye for Christ shall confound them So as in this Psalme the godly may comfort themselues in an assured victory against their enemies they may hereby in their faith be strengthened touching all their spirituall assaults made for the ouerthrow of Christs kingdome against which the gates of hell shall not preuaile In all their miseries afflictions and troubles they may haue recourse vnto Christ their King and Soueraigne for aide and defence who is able and will also reuenge their iust quarrell with his iron scepter vpon those base and earthen vessels And heere the wicked that cannot away to be vnder Christs easie yoke neither may endure to beare his light burthen may in time learne to bee wise and to serue the Lord reioycing in trembling lest the Lords anger be stirred vp against them to their vtter confusion He is a Lambe he is a Lion as a Sauiour so a Iudge Hee hath the sentence of absolution Come ye blessed and the sentence of condemnation Goe ye cursed he treasureth vp mercies for those that bee his Blessed are all they that put their trust in him but reserueth vengeance vialls full of wrath to be poured on the head and hairy scalp of all that rise vp against him The resolution of this Psalme This Psalme hath two parts 1. A twofolde narration 1. Of the attempts of the wicked against y e kingdome of Dauid as the type and of Christ as the antitype set downe 1. By way of interrogation admiring their folly to goe about that which was impossible to effect vers 1. 2. By an affirmatiue declaration and that 1. Of their association leagueing together verse 2. illustrated from the 1. Persons conspiring Kings and Princes 2. Persons against whom the Lorde and his annointed 2. Of their encouraging one another to this rebellion ver 3. 2. Of Gods maintaining both the one the other this again is twofold 1. Of the power of God whereby he 1. Scorneth their attempts as not able to doe harme vers 4. 2. Confoundeth them in his displeasure vers 5. 3. Annointeth his King and setteth him ouer Sion vers 6. 2. Of his mercy manifesting his decree if this might moue thē to obey and that 1. Concerning the person of this King vers 7. 2. Concerning his kingdome and the amplitude thereof vers 8. 3. Concerning the power and effects of it against such rebellious ones vers 9. 2 An exhortatory conclusion wherein is set downe 1. The things whereto he exhorteth these are 1. Wisedome to obey vers 10. 2. To worship him as their God vers 11. 3. To do fealty as to their King v. 12. 2. Reasons to moue hereunto which are 1. His displeasure and the euill that will follow if they do not obey vers 12. 2. Happines if they do betake themselues to his protection vers 12. The generall obseruations IN this Psalme thus setting out Iesus Christ his person his offices his kingdome so fully before hand to the people of God in the old Testament as it is now verily fulfilled in our eyes we may learne I. That this Psalme was not of any priuate interpretation but was deliuered by Dauid as hee was moued by that vn-erring spirit of God as all holy men were 2. Pet. 1. 20. 21. II. That the doctrine of the Gospell of Christ and his kingdome was no new doctrine when he was incarnate which hee and his Apostles taught but that pure and most holy ancient truth deliuered before in the holie Scriptures as the word sheweth Luk. 24. 27. 44. Acts 26. 22. and 28. 23. III. That as the knowledge of Christ was reueiled vnto the holie men of God so they taught the same which they did receiue concerning him and as wee now beleeue vnto the people of God So Iacob Genes 49. 10. 11. Mich. 5. 2. Esa 7. 14. and 9. 7. and 35. 5. and 53. and 61. 1. Zacha. 9. 9. and 13. 7. 11. 12. Dan. 9. 26. Dauid heere and Psal 22. c. PSAL. II. VERS I. Why doe the people rage and the people murmure in vaine GOd spake sometimes in vision and said I haue laid help vpon one that is mighty I haue found Dauid my seruant with mine holy oyle haue I annoynted him mine hand shall be established with him and mine arme shall strengthen him my couenant with him will I not breake nor alter the thing that is gone out of my mouth I haue sworne by my holinesse that I will not faile Dauid And not onely for Dauid himself but for his seede also the same God hath promised that it should be for euer and his throne as the Sunne before him that of his seed he would raise vp his son Christ according to the flesh to whom he hath said Sit thou on my right hand till I make thine enemies thy footstoole be thou Ruler in the middest of thine enemies what then not onely wickednesse but folly is this worthie to be wondred at both of the Heathen round about and the Iewish people that they should so storme hereat mutter amongst themselues as if they could hinder this counsell and worke of God which is most impossible Why Dauid considering what is in the verses 6. 7. 8. 9. in this from a holie securitie and sure faith with which he concludeth in the end he admiring also their follie and
41. 11. See it in Dauid 2. Sam. 22. 1. against Abner 2. Sam. 3. 27. In Ishbosheth 2. Sam. 4. 7. In the Iebusites 2. Sam. 5. 8. 1. Chr. 11. 8. in the Philistines cap. 5. 8. in Absolom cap. 18. 9. 14. in Sheba cap. 20. 22. and in Ioshuah against his enemies Iosh 10. 3. 5. 10. and 11. 1-8 So in Christ and his Church Phil. 2. 9. Reuel 19. and 20. 1. Cor. 15. 57. Rom. 8. 37. 38. The wicked to take notice of their folly vain attempts kicking against the pricks they shal not prosper Esa 29. 8. 54. 17. Ier. 1. 29. Great comfort to the godly that though many heere suffer of the wicked yet the victory shall be theirs for the wicked shall not win the field Psal 37. 13. 15. 17. 40. and 46. 10. 11. with verses 2. 3. 5. Esa 6. 4. 7. And therefore let the godly not feare Iosh 11. 6. but bee of good courage Iohn 10. 25. In the first Psalme wee read of the godly mans meditation which was Gods Law heere of the meditation of the wicked which is a vaine thing teaching That the meditation of the godly and the meditation of euill disposed people greatly differ the one on good things Psal 119. 15. but the other on deceit Psal 35. 20. and mischiefe Psal 36. 4. By our daily study meditation and thoughts of our harts to consider and iudge of our selues whether we be disposed as the godly or as the wicked for as our hearts are such are we before God VERSE II. The Kings of the earth set themselues and the Princes take counsell together against the Lord and against his Christ as if he should say YEt so it is that not onely the ignorant and common multitudes but the Kings of the Philistines Moabites Aramites and other bordering nations as by a mutuall confederacy set themselues with all their might and maine against the kingdome of Dauid the Princes also of Israell Abner and the whole house of Saul take counsell together and warre against him And not onely against Dauid but against the Lord Christ also of whom hee was a type both Herod and Pontius Pilate with the Gentiles and people of Israell haue gathered themselues together and in so doing haue banded themselues against the Lord and his kingdome and are found fighters against God himselfe since they oppose themselues against him whom he annointed The Kings Hauing spoken of the meaner sort hee now sheweth who else were his enemies euen the mightiest melech signifieth any principall gouernour Deut. 17. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euen these were Dauids enemies and such became Christs also Act. 4. 27. and the Apostles Mat. 10. 18. Teaching That by greatnesse none become more godly but by grace Psalm 49. 20. this may we see in Nymrod Nebuchadnezzar and other Monarchs of the world To striue therefore more for grace then greatnesse and without grace not to thinke our selues better before God for our greatnesse if greatnesse makes vs gracelesse That such as should be nursing Fathers to the people of God may be enimies to them and such as should lead the people to piety may be ring-leaders to impiety Esa 3. 12. and 9. 15. 16. and 1. 10. Ier. 5. 5. Hos 7. 7. Amos 7. 11. 12. Cant. 5. 7. Ezek. 8. 12. Ahab against Eliah Saul against Dauid Haman and by him Ahashueros against the Iewes Herod against Iohn Baptist Pharaoh with his Princes against the Israelites Ioash against Zachariah c. As therefore wee may not depend vpon the multitude for number no more vpon the mighty because of their place seeing the Romane Emperors were bloudy persecutors Ieroboam made Israell to sinne great Balaam of Rome euen the beast deceiued and doth deceiue by his greatnesse Reu. 13. 13. and 11. 2. Not to be offended though great ones be enemies Matth. 10. 18. Ioh. 16. 1. To praise God and pray for good Princes and Gouernors that are not enemies but fathers to Gods people as was Iehosophat Hezechias and Iosiah c. Of the earth This may be added to shew from whence they be è terra what they be terreni and what they seeke after terrestria such called men of earth Psalme 10. 18. teaching That earthly potentates are they which for earthly things do thus bestir themselues making head against the Lord and his people as is seene heere in Dauids enemies and so in Herods practise against Christ Mat. 2. And Pharaoh against the Israelites Exod. 1. To consider hereby how the things of this world and loue thereof make men of earth to become Gods enemies and therefore are we to be renued in the inward man and to shake off the loue thereof Not yet to feare the power of these because they bee but earthly Princes their power therefore but weake Set themselues Iatsab signifieth to stand disposed framed and addressed vnto a thing so as there is both a ready will and a full resolution to performe the matter intended teaching That wicked mighty ones are in will readily disposed in a setled resolution to oppose themselues against God and his Church Psal 83. 4. 5. The consideration heereof should stirre vp the people of God First vnto praier for his aid helpe and power to bridle and preuent them Secondly to thanke him daily that they doe no more mischiefe seeing they bee so ready prest vnto euill And the rulers The word rodsen signifieth a counsell or one next to a King a Prince 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iud. 5. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esa 40. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prou. 8. 16. so doe the Septuagint translate the word These are ioyned with Kings in this wickednes as ready to helpe forward their vngodly and proud attempts teaching That wicked Kings want not their wicked Princes Counsellers to helpe them forward in that which is euill 1. King 12. 28. Gen. 12. 15. Hos 7. 5. Therefore let Kings take heede of beeing authors of any euill for they easily draw many and those mighty ones also with them into their sinne Let euill counsellors be remoued that the throne of Kings may be established in iustice Prou. 25. 5. and 20. 26. Take counsell together Iasad is properly to lay a foundation and here vsed for to take counsell which is the foundation of wise mens wary proceeding and jachad vnà pariter the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simul in one place Gen. 13. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnanimity with one heart to consent Exod. 19. 8. Acts. 4. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in id ipsum Ios 9. 2. Teaching That the enemies of the Church proceed not all in a like manner some rage ver 1. some rise in power and forcible meanes as the wicked Kings others by policy also Exod. 1. 10.
Psalm 83. 3. Ier. 18. 18. Luke 20. 20. To prepare for the variety of enemies proceedings in thy place and thinke not to find them all after one sort but some to rage as sauage beasts and some subtill men as crafty foxes That the wicked euen the enemies of God and Christ want not circumspect warinesse being wise in their generation Luk. 16. 8. To be wise as serpents in keeping the innocency of doues against these wise and politique worldlings That therefore the subtle aduersaries sinne not of infirmity as suddenly ouertaken but deliberately taking counsell together that they may effect their wills Psal 64. 5. 6. and 83. 3. 8. Nehem. 4. 8. Mat. 27. 1. Mark 15. 1. Let them looke therefore for the more seuere and terrible iudgement Psal 59. 5. and let not the godly feare them nor their crafty counsell but marke what the Lord saith Esa 8. 10. and 41. 10. 16. That the wicked can come together and consent without iarring against God and his people Ios 9. 2. and 10. 5. Psal 48. 4. and 94. 21. and 83. 6 8. Acts. 4. 27. Let the godly heere learne to be one for goodnes as the wicked can be one for wickednes This may reproue such as professe to do well but yet cannot agree together and be of one mind to further the same as indeed they ought Here is to bee obserued further how Gods enemies as they be of diuers sorts so some rage some plot and deuise some proudly stand vp in strength some assist by counsell to bring their deuises to passe Hereby teaching That Sathan hath his seuerall instruments working in them and by them in a differing sort against the Lord and his people as may appeare here in the enemies against Dauid and Israel as this history sheweth in 1. and 2. of Samuell and against Christ and the Christian Church as the Euangelists the Acts and history Ecclesiasticall witnesse The godly must hence bee warned to get a speciall assurance of Gods ayde to stay themselues with comfort in his wisedome against their policy in his might against their strength and in his mercy against their wrath For God is all sufficient for his people to defend them to supply what on their part is wanting and to ouerthrow their enemies Against the Lord and against his annointed By annointed we are to vnderstand Dauid the annointed King of Israell 1. Sam. 16. 12. 13. Psalme 89. 21. a type of Christ who else where is called Dauid Ier. 39 9. Ezek. 34. 23. 24. Hos 3. 5. he knowing his calling insulteth ouer his enemies and telleth them they fight against God and shall not preuaile teaching That the Resisters of Gods ordinance and appointment in the ministery of his seruants are truely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fighters against God himselfe Acts. 5. 39. and 7. 51. Romanes 13. 1. 2. Luke 10. 16. To be subiect therefore to the power ordained of God and not to resist the same Rom. 13. 1. 2. To be a comfort to such as be established by the Lord in this that their enemies are Gods enemies There are counsells and assemblies as well against the Lord as for him Mich. 6. 16. 1. King 12. 28. 29. Dan. 3. 1. Mat. 26. 66. and 27. 1. Therefore this confutes Papists who hold that counsells cannot erre Not rashly to approoue euery thing that is concluded by counsells but follow the Apostles aduise 1. Thessal 5. 21. 1. Iohn 4. 1. Acts 17. 11. Reuel 2. 2. Not to bee offended if authority haue an eye vnto assemblies to preuent conuenticles and vnlawfull meetings By annointed is also heere meant Christ the Messiah the annointed Acts 4. 24. He is called annointed because of his offices of which there were three types annointed as Kings 1. Sam. 16. 12. 13. and 24. 26. So Priests Exodus 30. 30. and Prophets 1. King 19. 16. who also are called the Lords annointed Psal 105. 15. to teach vs That they bee enemies to God the Father who are against Christ his annointed Luke 10. 16. Such as will therefore thinke they worship the father and haue him their God must also doe honour to the sonne for else they doe but make God their enemy Ioh. 5. 23. That Iesus our Sauiour is our annointed King Priest and Prophet Our King here vers 6. Our Priest Psal 110. Hebr. 4. Our Prophet Deut. 18. Act. 13. To yeeld to him obedience make him our aduocate and learne of him as the doctor of the Church Dauid in the spirit prophecied and foretold of this and we doe reade in Acts the fourth that it is come to passe The enemies of Christ doe nothing which is not alreadie foreseene of God So the Apostles witnes Act. 4. 24. and Christ foretold also to his Disciples Mat. 10. 17. 18. 21. 22. To be comforted in this that God foreseeth the attempts of all his enemies against his Sonne and against his Church for by Christ must we also vnderstand the bodie of Christ his Church called Christ 1. Cor. 12. 12. VERSE III. Let vs breake their bands and cast their cords from vs. THus they encourage one another in their rebellious attempts let neither the Lord nor his annoynted reigne ouer vs but howsoeuer they thinke to impose vpon vs their lawes and ordinances and with these as with strong bonds and cords to binde and fetter vs yet let vs bee strong and play the men and shake off the yoke of such seruitude and wholly reiect their gouernment This verse sheweth what all these enemies doe especially aime at euen rebelliously to seeke their libertie which teacheth That the wicked are rebellious and affect nothing so much as lawlesse libertie to doe what themselues like without all restraint of lawes and gouernment Psal 12. 4. Men must therefore take heed of affecting lawlesse liberty lest they be noted for such wicked ones Also Magistrates seeing this their nature should labour the more with wholsome lawes to containe them in obedience Let vs The words of encouragement one to another to stirre them vp to the worke Teaching That the wicked can animate and hearten one another in their vngodly enterprises 1. Sam. 4. 9. Psal 83. 4. 12. and 64. 5. Iere. 18. 18. Prou. 1. 11. and 7. 18. A reproofe of our sluggishnes and want of loue to God when we haue no heart to exhort one another to well doing as we ought Esa 2. 3. Psal 95. 1. Eccles 12. 13. Breake asunder That is assay to breake for they cannot indeed but here shew their will what they gladly would doe and what ignorantly they suppose they could doe against Dauid and against Christ Nathac signifieth to vnfolde the linkes or twistings and so to breake it in sunder Eccles 4. 12. Learne hence That the wicked haue great purposes and resolutions and
haue a minde to doe great matters against God and his people Psal 83. 4. 12. Esa 7. 56. 7. Exod. 1. 10. Nehe. 4. 7. 8. 11. We should therfore when we see that they bring not their purposes to passe acknowledge with thankes Gods prouidence ouer vs who preuenteth them as we see in Nehe 4. 15. Esa 7. 7. That they doe thinke that they are able to bring their thoughts to passe euen against the Lord and his Christ Act. 26. 9. To behold hereby the proud conceit and presumptuous blindnesse of mens wicked hearts who think that they can do things impossible as Nimrod and his companie the Iewes and heathen against Christian religion Their bands Bands the word musar comming of jasar to chastice is properly discipline and correction and so bands by which the vnruly are tamed heere it is put for lawes Hee saith not his but their bands as the lawes of God published by Dauid or of Christ by himselfe and his Apostles euen by the Lord and his Ministers whom he vseth in his rule and gouernment Teaching That good lawes are as bands and cords for discipline to keepe people in obedience to God and to his ordinances To receiue willingly good lawes as necessarie meanes to keepe the ill disposed within the compasse of their duties That rebellious hearts doe hold themselues in bondage and as prisoners in bonds being made subiect to Gods owne lawes This should teach all to bewaile this corruption of our hearts by which we count Gods easie yoke and his commandements which are not grieuous to be so burdensome to pray with Dauid that we may know and haue proofe of the goodnesse of his lawes that we may loue them Psal 119. 140 That therefore such will not haue Christ reigne ouer them though they as Kings would reigne ouer others Luk. 19. 14. This serueth to condemne in them their pride and iniustice who desiring to rule ouer others cannot endure that God himselfe should rule ouer them And cast away their cords from vs. The word gnaboth signifieth a cord twisted by foldings one in another Exo. 28. 14. Here is but either one thing expressed in diuers termes or as some others thinke by bands are lawes by cords the discipline and rule with these same lawes so taking it we learne That such as cannot away with Gods word and lawes doe cast away as it were in contempt his gouernment Luk. 19. 14. Therefore to bring men to a conformitie in Christs gouernment they must first be brought to the obedience of his word VERSE IIII. But he that sitteth in heauen shall laugh the Lord shall haue them in derision BVt let earthly Kings rage neuer so horribly yet God who is the King of heauen and doth sit for euer there as on his throne before whom the inhabitants of the earth are but as grashoppers he doth set light of their impotent furie and as a valiant Champion in stead of fearing doth scorne his feeble and ouermatched aduersarie so doth God laugh at their vaine attempts and contemnes their weake opposition which cannot hurt nor annoy him and by frustrating their deuices shall propose them to the derision of others also Here the Prophet doth shew why he held his and Christs enemies to imagine a vaine thing because he had an eye vnto God whom he knew saw them well and laughed at their follie teaching That the true consideration of Gods beholding and opposing the wicked and of his light account of them and their strength is that which makes a godly man to iudge all their wicked enterprises to be but vaine Exod. 14. 13. 2. Chron. 20. 20. To make light of all the rage plots power and pohcies of the wicked let vs lift vp our eyes vnto God and consider how he seeth and laughs them to scorne he being wiser and stronger then all his enemies 1. Cor. 1. 25. Ioh. 10. 29. He that sitteth in the heauens Dauid opposeth onely the Lord here to his and Christs enemies to teach vs That he hath strength enough that hath God on his side though neuer so many bee against him Romans 8. 13. 2. Kings 6. 16. 2. Chron. 32. 7. If God bee on thy side care not what man can doe vnto thee Dauid opposeth him here as his comfort against all his enemies So Esa 8. 10. The words are a description of God deliuered for the Churches comfort against their enemies out of which words we may learne That God is in heauen Psal 11. 4. and 115. 1. 3. Esa 66. 1. To reuerence him Eccles 5. 1. to liue holily as vnder him and before his eyes That therefore he seeth all thing 's on earth Psal 14. 2. and 11. 4. and 94. 7. Hebr. 4. 13. Ierem. 32. 19. else Dauid would not alleage this for comfort Comfort to the people of God that the Lord seeth his enemies and that wee haue our defender ouer our heads Psalme 102. 19. 29. and the auenger of our cause ouer their heads That for this cause all the attempts of the wicked against him are vaine whom he can from thence easily confound and raine destruction vpon them Psal 11. 4. 6. Gen. 7. 11. and 19. 24. The godly not to feare men but to trust in the Lord. Let the wicked feare and tremble when they rebel against Christ The Lord is in heauen consider Heb. 10. 31. He is aboue all his enemies Psalm 99. 2. and 97. 9. and beholdeth what is done on earth Psal 102. 19. Shall laugh This is spoken of God as elsewhere Pro. 1. 26 Psal 59. 8. after the manner of men to set out the follie of the aduersarie and their foolish attempts the like reckoning hee maketh of their great stirres and power and authoritie with men Iob. 41. 20. The proud and giantlike practises of all the wicked against Christ how dreadfull soeuer they seeme to the world are in Gods sight ridiculous Psal 37. 13. and 59. 8. and 33. 10. 11. Let vs esteeme lightly of the power policie and rage of the wicked and with Sion laugh them to scorne Esa 37. 22. for they cannot destroy the worke of God Acts 5. 35 For Gods counsell shall stand for euer Psalm 33. 11. Pro. 19. 21. and 16. 1. and 21. 30. Iere. 10. 23. The Lord Here is expounded whom Dauid meant before to sit in heauen euen Adonaj the Lord the vpholder and pillar of his people as the force of the word beareth Teaching That it is Adonaj the Lord Iehouah that hath his throne and seate in heauen Psal 11. 4. and 103. 19. Hereby to know the true God from all false gods none the God of heauen but he Ionah 1. That also we hereby may vnderstand for our comfort that his rule and kingdome is ouer all the earth therfore the Psalmist putteth these together
Psal 103. 19. Shall haue them in derision The same thing seemeth twice repeated an vsuall thing in the Psalmes to shew that it is most certaine yet indeede as the words Shachach and lagnag are diuers so deriding is more then laughing Pro. 1. 26. Psal 59. 9. Iob. 29. 24. This therefore may be referred to the heathen and people and the other to the Kings and Rulers It is certaine that it is no hard matter with God to ouerthrow the raging heathen the murmuring multitude the proud Kings and politique Princes of the earth gathering together against him and his Christ 2. Chron. 14. 11. and 20. 6. 1. Sam. 14. 6. To beleeue confidently this truth in the greatest aduersitie remember the storie of Senacheribs hoasts ouerthrow Esa 37. 22. 29. 36. 38. the Ethiopians huge armie 2. Chro. 14. 9. 12. Sanballats policie preuented Nehe. 4. 15. and the Aramites secret counsell disclosed 2. King 6. 8. 9. 12. That it is also as sure that he hath them in contempt and all their power he laugheth at the foolish multitude but he verily derideth as contemptible the high and mighty aduersaries Psalm 59. 8. Not to be deiected in spirit at mighty aduersaries for the greater they bee against the Lord the more hee hath them in contempt yea and will make them a derision and laughing stocke VERSE V. Then shall he speake to them in his wrath and vexe them in his sore displeasure FOr howsoeuer for a while he may seeme scarcely to take notice by suffering them to goe on in their practises so that they blesse themselues in their imaginations and say God regardeth not yet when the appointed time commeth because they would not heare his mild voyce inuiting them to obedience then as if smoake went out of his nostrills so will hee call to them by his wrathfull threatnings and trouble and perplexe them with his plagues the tokens of his anger The Prophet hauing comforted the Church in the former verse one way heere he continueth it by foreshewing how the Lord sitting in heauen will deale with these enemies he will manifest his wrath against them God will not onely laugh at and deride the folly of the wicked but in his wrath punish their wickednesse and plague them that hate those whom hee hath established Psalme 89. 20. 21. 22. 23. This may serue for terrour to the wicked and to humble them by considering that they are not onely contemned and derided of God but also must expect other punishments and iudgements from him if they repent not Then That is in the time appointed not naming the time certaine but when the Lord shall thinke it fit as he hath decreed after he hath beheld with patience their wicked endeuours and as it were sported himselfe with the apprehension of their follies then will hee suddenly punish them teaching That there is verily a time of punishment for Christs enemies albeit we know not the very season for Gods patient forbearing of the wicked will at length breake forth against his enemies Amos 8. 2. Luke 19. 43. Ezek. 12. 23. examples in Esay 13. and 15. and 21. and 25. 10. 12. and 26. 20. 21. Terrour to the vngodly practisers against Christ and his Church let them looke for a change Psal 50. 22. The Godly to learne patience and to wait the Lords time not fretting against the wicked Psal 37. 1. the godly shall not alwaies be forgotten consider the comforts Esa 25. 8. 9. and 26. 3. 5 8. Shall he speake vnto them in his wrath That is God shall speake to wit actually declaring his anger against them for by speaking here is his deed doing called speaking because his deeds are the manifestation of his will as if hee spake vnto them of this kinde of speaking we may read Iob. 33. 14. That Gods workes in punishing are as his wordes a kinde of speaking vnto vs. Iob. 33. 14. To consider therefore of his chastisement as of instructions which come to reforme when the word cannot amend Iob. 33. 16. 17. 18. or else to destroy such as are appointed for wrath Wrath is the reward which Gods enemies are to looke for as Christ foretells Luke 19. 42. 43. Rom. 2. 8. Zepha 2. 2. 8. 9. 10. Reuelat. 6. 17. and 20. 9. Psalme 110. 5. 6. Obediah vers 10. To admonish the wicked to desist from their malicious purposes if they would escape Gods wrath they that loue not blessing it shall one day be farre enough from them Psal 109. 17. Naum. 1. 9. And vexe them in his sore displeasure Both the former and these words also are spoken of God after the manner of men to shew that God doth to the enemies of Christ as men in wrath and displeasure who speake vnto them and punish them so as the punished may feele the stroake but without respect of the parties reformation not as a father to amend but as a Iudge to execute iustice That God is sore displeased with such as rise vp against him and his Christ that is Dauid the type and our Lord Iesus the antitype Esa 60. 12. Feare to be enemies to such Dauids as God hath placed ouer his people godly Kings and gouernours See Psal 3. 3. my glory Beware of withstanding Christ it sore displeaseth God the vialls of his wrath powred vppon the Iewes and vppon the beast and on the earth Reuelations 16. Shew it to the full That the proud enemies of God and his Christ in the day of wrath shall be vexed and tormented Reuel 6. and 16. 9. Prou. 11. 21. Esa 8. 21. 22. Knowing the terrour of the Lord to seeke heere to please him The godly to learne hence to be patient though the wicked be now in pleasure they shall be rewarded in full vengeance Reuel 14. 12. That at that time to such hee shall shew himselfe onely as an auenger for things done and not in mercy to reclaime them 2. Thess 1. 7. 8. but they shall haue condemnation mercilesse Iam. 2. 13. Mat. 7. 23. and 25. 46. Seeke therefore betimes reconciliation with God while he may be found while the time of mercy abideth vs Esay 55. 6. It may not be omitted here to consider how the Prophet noteth the diuers sorts of enemies and their differing courses and then setteth God and his proceedings against them answerable in euery thing as God to men his sitting to their standing heauen to earth his laughter to their rage and murmuring his derision to their mightinesse pride and policy his speaking in wrath to their purpose to breake his bands his vexing them in displeasure to their casting away of his cords all teaching vs That God is all-sufficient to answere the wicked euery way wherein they are or purpose to be crosses to his holy proceedings Psalm 35. 1 4. and 33. 10. and 3. 8. Iob.
15. 12. Nehem. 4 15. the Lords preseruing the Israelites from Egypt to Canaan and the ouerthrow of all their enemies of all sorts euery where doe shew this at large if the particulars bee well obserued Comfort to Gods Church that God is so all-sufficient eyther to bridle or ouerthrow our enemies euery way with this he encouraged Abraham to walke before him Gen. 17. 1. To labour for his fauour that he may be on our side and to rest with him in whom is all sufficiency for his peoples wellfare and blessed are they whose God is the Lord. Psal 33. 12. VERSE VI. Euen I haue set my King vpon Sion mine holy mountaine as if he said IT is not Dauids affecting of a kingdome or tyrannous vsurpation but mine owne worke in fauour towards him he is a King of my making euen I the Lord took him from following the Ewes great with young and haue made him King ouer my people Israell and seated him on Sion the mountaine of mine holinesse which I purchased with my right hand and consecrated for my temple and seruice And as I called Dauid so for my Christ also who is King of Kings and Lord of Lords Hee tooke not this office to himselfe but was by mee called heereunto I haue giuen him to be the head of my Church of which mount Sion is but a type euen my holy Church which he hath sanctified by the washing of water through the worde that hee might make it to himselfe a glorious Church Heere Dauid bringeth in God the Father speaking to thes enemies of his sonne and sheweth why he taketh Dauids and Christs part because he hath appointed them to raigne God doth not onely punish but also maketh knowne to his enemies the iust cause of his wrath Gen. 6. Esa 5. 5. 6. 2. 24. Hos 4. 1. 2. 3. 4. Ier. 18. 15. 16 17. Therefore in stead of grudging against the punishment they should search out the cause thereof which God makes manifest to them if they would obserue it and by amendment remoue the same That God will take part with those whom he exalteth Psal 89. 21 24. and 105. 15. and 106. 10. 16. 17. Great consolation to such as are put in their places by the Lord Psal 21. 1. and 105. 9. 10. 11. 14 15. Ier. 17. 16. 19 and 20. 11. Yet haue I set As if he had said know O mine enemies whom ye oppugne euen my proceedings which yet you may well see you cannot frustrate The Lord can doe what hee will and make good what hee decreeth be his enemies neuer so many or neuer so mighty Prou. 21. 30. Psal 33. 10. 11. Iob. 5. 12. To be perswaded that the Lords counsell shall stand Pro. 19. 21. Psal 105. 9. 10. 11. 14. 15. The worde nasac heere translated set signifieth to poure out so it noteth his annointing by pouring out of oyle and then consecrated and set in his place so as here is annointing to note his lawfull authorizing into that high function and calling teaching That Dauid and Christ were annointed of God and tooke not this calling vpon themselues for Dauid see 1. Sam. 16. 12. 13. Psal 78. 70. 1. Kin. 8. 16. for Christ Mat. 3. Luke 4. Esa 61. Iohn 8. 42. and 6. 27. Ephes 1. 20 Philip. 2. 9. Hebrewes 5. 5. To follow their humility to wait the Lords calling to our functions so did Christ Dauid Moses Exod. 3. Ier. 1. and 17. 16. Apostles Mat. 4. This is against such as take callings vpon themselues Ier. 23. 2. Chron. 22. 23. My King This true of Dauid who was by Gods appointment set ouer Israell as himselfe doth witnesse Psalm 78. 70. and the Lord so speakes of him Psal 89. and is called the God of Dauid 2. Kings 20. 5. Such as raigne by the Lord are his Kings as raigning by him and for him Thus Nabuchadnezzar is called his seruant Ier. 25. 9. because he appointed him to raigne Ier. 27. Kings to seeke the Lords honour and his peoples wellfare like Dauid Psal 78. 72. Iehosophat 2. Chron. 19. 4. 5. 11. and Iosiah 2. Chron. 34. 31. 33. for he can poure contempt vpon them Psal 107. 40. People to feare God and honor the King and not to meddle with those that are seditious Prou. 24. 21. for by God they raigne Prou. 8. 15. Daniel 4. 22. and 5. 21. 2. Chron. 20. 27. This is also spoken of Christ who was annointed by God the Father to be our King as is before shewed Teaching That Iesus our Sauiour is of his Father made both Lord and Christ Act. 2. 36. Eph. 1. 20 22. Psal 110. 1. 2. To acknowledge him King as in Iohn 1. 49. and 18. 33. Mat. 2. Acts 17. 7. Phil. 2. 11. To doe him all due reuerence and homage Philippians 2. 9 11. Vpon my holy hill Sion After the letter spoken of Dauid he was King in Ierusalem 2. Sam. 5. 5. 7. 9. 1. Chron. 11. 5. 7. and vpon this mountaine was the Temple built and therefore called holy and by it ment the Church of God then Ps 48. 1. 2. and 50. 2. and 87. 2. 3. and 132. 13. That Dauid was a King set ouer the visible Church of God the people of Israel Psal 78. 2. Sam. 5. 12. To acknowledge that Kings vnder God may beare rule ouer Gods people 1. Sam. 15. 17. Psal 18. 43. Iud. 11. 9. 11 against the fantasie of Anabaptists That places are holy that are destinate to holy vses So Sion is heere called Esa 65. 10. Ioel. 3. 17. Zeph. 3. 11. So Ierusalem Mat. 4. 5. To esteeme reuerently of such places as are dedicated to Gods seruice not in respect of the place it selfe but of the vse beeing set apart for the holy worship of God publiquely to be performed of all good Christians Now heereby is also prefigured the Church of Christ ouer which God hath set him Heb. 12. 22. 23. Dauid was a type of Christ and Sion of his Church true christian beleeuers whence we therefore may learne That Iesus Christ is the King and Law-giuer to the spirituall Sion his Church Iam. 4. 12. To receiue his lawes and ordinances as from our King and dread Soueraigne That as Dauid there dwelt so Christ is euer with his Church Mat. 28. 20. Being of the Church to behaue thy selfe holy for Christ is there and therefore the place where thou standest is holy ground Exod. 3. 5. Iosh 5. 15. Act. 7. 53. That the Church of Christ is answerable to Sion euery way as the antitype to the type the substance to the shadow Heere a mountaine so the true Church Heb. 12. 22. Reuel 14. 1. Syon holy so the Church of Christ 1. Pet. 2. 9. Therfore whatsoeuer is spoken of the type is much more to be beleeued to be
true in the antitype Now for Sion and praises thereof see Psal 48. 1. 2. 3. 8. and 50. 2. and 87. 2. 3. and 132. 13 Psal 74. 2. and 76. 2. apply them for instruction and comfort It may not be omitted that the Lord calleth Sion his mountaine which must be vnderstood in a special regard for otherwise he is the Lord of the whole earth Psal 24. 1. As Israell then so the true members of Christ now are the only peculiar people of God aboue all vnder heauen Tit. 2. 14. 1. Pet. 2. 9. To reioyce in this chiefly that by Christ thou art of the peculiar people of God The Psalmist prayed to see this happinesse and to reioyce therein Psal 106. 5. VERSE VII I will declare the decree that is the Lord hath said vnto me Thou art my sonne this day haue I begotten thee NOw that alreadie spoken one would thinke should bee sufficient to moue any and yet for their further conuiction that either being throughly resolued they may obey or else be wholly left without all excuse I the same Dauid as a Prophet of God doe declare this his will vnto them and if they will beleeue it behold Gods owne act and decree concerning me the tenour whereof is this The Lord hath irreuocably appointed euen he hath said it and will not repent nor alter the thing that is gone out of his mouth Thou O Dauid art typically my sonne in as much as called and adopted to the function and gouernment of my kingdome whom I did then as it were beget when annoynting thee with oyle and putting my spirit vpon thee and furnishing thee with gifts answerable to thy calling I changed thee into another man and put another heart into thee And thou O Christ art truly my sonne whom I begate eternally yet manifested thee then when being miraculously conceiued through my power ouershadowing y e holy Virgin I brought thee my first begotten into the world and raised thee from the dead whereby I declared thee mightily to be my sonne In this verse the Prophet Dauid for himselfe and also in the person of Christ plainly sheweth that what is done of them both was Gods decree and therefore Dauid knew their attempts against him and Christ were vaine The regiment of Dauid and so of Christ was fore-ordained of the Lord before they were established actually Psal 110. Not to thinke that Kings doe reigne at their pleasure but at Gods appointment or that the Gospell by which Christ reignes comes by chance but as God hath decreed That therefore such as then resisted Dauid and Christ now resist Gods decree in and vpon them Therefore let such resisters know that as the Apostle saith Rom. 13. 2. they must receiue to themselues condemnation I will declare the decree Thus Dauid speaks as a Teacher that he is willing to make knowne Gods decree concerning him to stay the enemies if it be possible Teaching The true knowledge of Gods will in our standing is a strong bulwarke of defence to oppose against all enemies therefore Dâ—uid here publisheth it so the Apostle Act. 26. 19. 20. So Iere. 17. 16. To ascertaine our selues of Gods good will and certaine decree for our places and standings that wee may be able to obiect the same to our enemies either for their conuersion or to leaue them inexcusable and is to vs assurance of defence compare Iere. 17. 16. with 20. 11. This being vnderstood of Christ who also did declare what he was and what God had decreed concerning him as may be seene in all his disputations against his aduersaries we doe learne That Christ was to be also a Prophet and a Preacher as well as a King Deut. 18. Act. 13. To acknowledge then his propheticall office heere foretold and as the Father commandeth heare him Mat. 17. That so he indeed preached vnto the people his Fathers decree as all the Euangelists doe witnesse and so this prophecie of him to be true To acknowledge Dauid a true Prophet of God Behold Christs loue and mercie who would not hide from his enemies his Fathers will if they would haue beleeued it Reproofe to such first as despise the calling of a Teacher secondly as being Teachers in name doe yet neglect to declare Gods decree indeed The Lord hath said vnto me Vnderstanding it of Dauid first the type who doth shew that this decree was made knowne to himselfe we learne That it is not enough to haue the word of God to warrant the action but for a calling thereto in our place and standing 2. Chron. 35. 21. Heb. 4. 5. Ios 1. 9. Iudg. 6. 14. To be able to applie the word of Gods decree truly and rightly to our selues in our place and calling for that warranteth a good action to our selues Vnderstanding these words of Christ we doe learne That God the Father is Christs Lord according to his humanitie as he here acknowledgeth Therefore all Kings to acknowledge the same much more and shew it by feare Mat. 1. 6. That he published that which he first heard his Father speake vnto him Ioh. 12. 49. and 7. 16. and 14. 24. The Ministers of Christ to learne hence by him to speake only what they learne from the Lord so commanded Mat. 28 Mark 16. 1. Pet. 4. 11. so did the Prophets Ier. 47. 1. Hos 1. 1. Ioel. 1. 1. Act. 26. 22. 1. Cor. 11. 23. Thou art my sonne this day haue I begotten thee Dauid might in some sort say thus as a type of Christ and so aboue all Angels and as a King Psal 82. 6. and 89. 6. so in Psal 89. 26. 27. and as a boly man the Childe of God by adoption Kings especially the godly are very neere and deere vnto God Psal 82. 6. Not to rebell against them they be the children of the most highest Dauid did not touch the lap of Sauls garment but with a checke of conscience though it was without an euill intendment Let Iesuited Traitors and murtherers of Kings take knowledge of this and restraine their hellish malice against the Lords annointed for who so prouoketh them to anger sinneth against his owne soule Pro. 20. 2. This is spoken of Christ as of the veritie and this is one part of that decree which hee was to publish to the world at his comming by This day may either bee vnderstood the perpetuall act of his eternall generation or else his manifestation in the flesh especially by raising him vp from the dead Act. 13 33. and it is as if it were said Now at this time I haue manifested thee to bee my begotten sonne From hence wee may learne That Iesus Christ was and is the very sonne of God and thus three waies first By eternall generation so the only begotten sonne Heb. 1. 15. Ioh. 1.
14. Secondly by his perfect sanctification and personall vnion of both natures Luk. 1. 35. Ioh. 10. 36. Thirdly as King so Psal 82. 6. Ioh. 10. 34. 36. To acknowledge this Ioh. 1. with Peter Mat. 16. Ioh. 6. 69. and with the Centurion and Martha Ioh. 11. 27. To make a difference of all other sonnes of God from him as he in sonne-ship differs from them 1. Ioh. 3. 1. Galath 4. 4. Ioh. 1. 12. That in time he was declared so to be Rom. 1. 4. Act. 13. 33. To confirme our faith in this truth to our great comfort when we be sure that our Sauiour is the only sonne of God That this doctrine as a maine and most principall point was to be taught vnto the people as the scope of the Gospell Ioh. 20. 31. To studie this point as the principall article of our Christian faith If wee consider this as a reason why God did annoint Christ and set him ouer his Church as King viz. for that hee was his only sonne we learne That Iesus Christ hath only right to be King ouer Gods people as the only sonne and heire of his Father Heb. 1. To yeeld therefore this high and soueraigne authority vnto Christ alone as so ordained of his Father Act. 2. 36. To hold it high treason to place any other ouer y e Church as the spirituall head and soueraigne betweene God and his people but him only These words are by the Apostle alleaged to proue Christs Priesthood Heb. 4. 4. and 5. 1. Iesus Christ as hee is our King and our teacher so our high Priest vnto God Heb. 4. 4. and 5. By him only to seeke an attonement with God and to offer vp our sacrifices For in him only is he well pleased Mat. 3. 17. Esa 42. 1. VERSE VIII Aske of me and I will giue thee the heathen for thine inheritance and the ends of the world thy possession ANd as for thee thou art so altogether after mine owne heart and hast found such fauour with me and I am in thee so well pleased that I will giue thee thine hearts desire and will not denie the request of thy lips Aske therefore of me abundantly gifts and honour and dominion and I will giue thee not the one halfe of my kingdome but all the Gentiles for thine heritage which as a present shall be brought vnto thee though now a people scattered abroad and spoyled thy dominion also shall be from sea to sea and the ends of the earth shall be thy sure possession all Kings shall worship thee all nations shall doe thee seruice These words are another part of the decree which the Prophet foretels Christ should declare in his person to the people the former concerned his person this his kingdome teaching That another maine doctrine of Christs ministrie was to publish the nature and largenesse of his kingdome and dominion of which the Prophets foretold Psal 72. 8. Esa 60. 3. and Christ himselfe speaketh of also Ioh. 12. 32. This doctrine must we take notice of and labour to vnderstand it the error whereof did blind and so doth to this day the miserable Iewes who still looke for an earthly pompous Messiah to exalt them againe in an outward earthlie glorie Aske of me Here the words of God the Father are brought in to expresse his power to giue and readinesse to inlarge Dauids and Christs kingdome as another reason to confound the enemies and to shew their attempts to be vaine It is altogether vaine to oppose and to keepe straight such as God is willing to make mightie and to giue them large dominions See in Nabuchadnezzar Cyrus Alexander the Romans Dan. 2. 17. 44. Iere. 27. 5. 6. 8. This should admonish all in stead of opposing themselues rather with quietnes to take vpon themselues the yoke of Kings and Princes whom God hath established and as the Prophet Ieremy exhorteth concerning Nabuchadnezzar to pray for them and seeke their peace for in their peace shall themselues haue peace Iere. 27. and 29. 7. These words are vsed to expresse Gods singular loue for so the speech is vsed when one would shew how much he is well pleased with another Mar. 6. 22. 1. King 3. 5. Dauid was greatly beloued of the Lord one after his owne heart Of this loue reade Psal 89. 2. Sam. 8. 14. Princes to follow the steps of Dauid that they may be beloued of the Lord as all the Kings of Iudah were that did walke in his steps Vnderstand these words of the father so spoken to Christ as Christ act for the fathers will to him shewes the sonnes act indeed Iesus Christ is deerely beloued of his father and so well pleased with him as he can deny him nothing Mat. 17. 5. Ioh. 11. 42. 2. Pet. 1. 17. To heare him This vse the Father teacheth Matthew 17. 5. To reioyce that we haue such an aduocate with the father 1. Ioh. 2. 1. whom the Father will heare in any thing Ioh. 11. 42. Rom. 8. 34. To beleeue constantly this authoritie of the Sonne to be so great with the Father And I shall giue thee the heathen for thine inheritance and the vttermost parts of the earth for thy possession This is true in some sort of Dauid who did subdue all his enemies round about him as his storie shewes 2. Sam. 8. but this is most fully accomplished in Christ if wee doe consider the nature of his kingdome which is spirituall and therefore spiritually discerned All the earth is in Gods hands to giue as he pleaseth Ier. 27. 5. Dan. 4. 29. which he giueth to his sonne Iesus Christ the heire of all Heb. 1. 2. Therefore to pray vnto him to inlarge the kingdome of his sonne to whom he hath made this so large promise That Iesus Christ reigneth ouer whom he pleaseth and where he listeth for his father biddeth him but aske and it shall be giuen him Ioh. 3. 8. Act. 16. 6. 7. 9. Exceeding comfort to the Church that Christ is able to reigne where he listeth To humble such ouer whom Christ reigneth not for it is because he will not reigne ouer them By heathen are meant all people excepting the Iewish nation the only people of God then visibly The Iewes did not only appertaine to Christs kingdome but the Gentiles also as appeareth this day and in Esa the 60. and Psal 72. 11. foretold To confute the obstinacie of the Iewes who cannot abide this doctrine Act. 22. though taught by the Prophets That wee are the gift of God the Father vnto the sonne the sonne hath none but what are giuen him of the father Ioh. 17. and such as the father draweth Ioh. 6. 37. 44. 65. To praise the goodnesse of the father of our Lord Iesus Christ who of his
mercie hath giuen vs to his sonne which we haue great cause to doe if we consider what wee Gentiles were Ephes 2. 12. Col. 1. 21. The bounds heere noted are the vttermost parts of the earth all the parts of the inhabited world for so farre the dominions of Christ should extend to teach That the Church of Christ which is his kingdome here is Catholike Psal 72. 8. To beleeue the Catholike Church To confute those that tie it to a particular place as the Donatists did to Affrick and the Papists to the sea of Rome That Iesus Christ is the greatest Monarch of the world Heb. 1. 2. Matth. 11. 27. and 28. 18. Ioh. 3. 35. Dan. 4. 22. 29. and therefore sent hee his Disciples ouer all the world Mark 16. All to acknowledge him King of Kings Reuelat. 19. 16. And all to worship him and doe him seruice Ps 72. 11. VERSE IX Thou shalt crush them with a scepter of Iron and break them in peeces like a potters vessell ANd for that the Scepter of thy kingdom is a Scepter of righteousnesse and in thy daies shall the righteous flourish therefore the nations that will not serue thee them will I iudge saith God such thou shalt subdue through thy strong might in stead of a golden scepter thou shalt stretch forth an iron rod against them in the seuerity of thy iudgement beat them to peeces and both easily and vtterly destroy them for as the breaking of an earthen pot with an iron barre that cannot be made whole againe so shall their breaking and destruction bee without pitty without recouerie Here the Prophet shewes the end of Christs obstinate enemies and therefore in vaine they oppose his power which is also another reason why he said they imagined a vaine thing That vaine are their enterprises may wee well say whose end we know to be destruction through the same for wickednes burneth as fire To see the vanity of the attempts of the wicked against Christ and his Church consider their end Thou c. The wordes are the continued speech of the Father as part of his decree The first of his person verse 7. The second of his rule ouer his people vers 8. The third here the ouerthrow of his obstinate enemies this is also vnderstood of Dauid who was a type of Christ herein and subdued his obstinate enemies 2. Sam. 10. 18. 19. and 11. 1. and 12. 31. and 8. 1. 2. 5. 14. 1. Chronicles 18. and 19. 18. wee learne That it is God that giueth victory and power to Kings to ouercome their enemies 2. Sam. 5. 19. 24. 2. Chron. 13. 15. 27. Deut. 25. 19. Ios 10. 25. Psal 47. 3. To pray to God in going to battell as Iehosophat 2. Chr. 20. 6. To acknowledge the victory from him and to giue him praise as the same good King Iehosophat did 2. Chron. 20. for it is not power or multitude Psal 33. 16. 17. 2. Chron. 14. 9. 12. 1. King 20. 15. 16. 20. nor policie 2. Chron. 13. 13. 15. that can preuaile without the Lord Psal 127. 1. Vnderstanding it of Christ it teacheth That God the Father hath decreed that as Christ his sonne shall haue a people and a large dominion so in like manner inuincible power to destroy his enemies Dan. 2. 44. Reuel 2. 27 Psal 110. 5. Not to feare the ouerthrow of Christs kingdome by any enemies God hath decreed the contrary it shall stand for euer Shalt breake them The word ragnang translated breake or by some bruise is out of displeasure to handle roughly Iob. 34. 24. and thus will Christ doe to his obstinate enemies Though Christ be a Lambe to his people yet is he the Lion of Iudab to his enemies as he is meeke and mercifull to his own so can he be angry and handle roughly others Matt. 21. 41. Luke 19. 27. To take knowledge of Christs wrath and that he wil handle roughly his obstinate enemies for whom Gods mercy cannot moue those shal the sincerity of his iustice breake The Lord can break the conioyned power and will doe it Esa 8. 9. 10. Comfort to the godly against the confederacy of all the wicked against them Esay 8. 13. 14. Nehem. 4 15. With a rod of iron Shebet translated rodde is vsed for a Scepter and this put for power of gouernment Gen. 49. 10 so it is the rod of his power Psal 110. 2. and it may bee vnderstood of the word Esay 11. 4. or punishment and it is said to be of iron for the strength and dureablenesse thereof vnderstanding it of the worde learne That the worde of God is of great strength to beat downe his enemies as an iron rod. 2. Cor. 10. 14. 2. Thes 2. 8. Hos 6. 5. Ier. 1. 10. Esa 11. 4. To feare and tremble at Gods worde it is a two-edged sword Hebr. 4. it is the Sauour of life or death 2. Cor. 2. 16. else tooke for iudgement Isa 30. 12. 13. Ministers to acknowledge it a speciall grace Rom. 1. 5. to be the bearers of Christs scepter rod to smite the enemies who is sufficient for these things 2. Cor. 2. 16. Taking the word for his diuine power in punishing as we may well for that the same followers vpon the contempt of his word we learne That strong and vnresistable punishments shall bee laid vpon Christs enemies They shall feele it as a rod of iron Reuel 3. 27. breaking them as earthen vessells Ier. 19. 11. For admonition to the enemies to humble themselues vnder the mighty hand of God 1. Pet. 5. 6. For they cannot auoid his plagues when they come vpon them Consider Isa 47. 11. 12. 13. 14. Thou shalt dash them in peeces like a potters vessell This is a similitude in which he compareth the enemies power to an earthen broken vessell of the potters and his owne power to an iron rod by which he breaketh them to peeces and scatters them abroad as the word naphats signifieth The power of Christs enemies is but as a bruised or crackt earthen pot soone ouerthrowne by Christs iron power Dan. 2. 44. Let none of the enemies of Christ boast vainely of their power behold heere what it is The ruine of the wicked in the day of vengeance is irrecouerable Psal 50. 22. Esa 30. 14. Ier. 3. 11. 19. 11. Nahum 1. 8. 9. 10. and 3. 19. Zeph. 2. 9. Esa 47. 9. Mat. 21. 44. Terror to all the vngodly vpon whom waiteth perfection of plagues Comfort to the godly that one day they shall see Christ vtterly to destroy his enemies VERSE X. Be wise now therefore ye Kings be learned ye that are Iudges of the earth SVch is Gods counsell and decree concerning mee which in his mercy hee would make knowne least ignorance should mislead you
to your owne ouerthrow Now therefore O Kings and Iudges of the earth hearken and consider to you I a speake by name you are Kings and what more odious to you then rebellion and banding complotments of your seditious subiects you are Iudges and what more hainous then to contemne your iust decrees doe not then rebell against your Lord and King withstand not his iust and stable decree howsoeuer hitherto out of your foolish and rash Counsell you haue opposed your selues yet bee wise at last and obey It is not your greatnesse that can secure you from destruction nor exempt you from obedience as you were chiefe in opposition so be you first in submission and yeelding your selues plyant that the more flexible multitude may follow you Now the Psalmist maketh the vse of this his former doctrine exhorting the mightiest wel to consider of that which hath beene said and to become obedient which is the third and last part of this Psalme The drift of all faithfull teachers is by their doctrine to bring men in obedience to Christ Dauids end heere Peter Acts. 2. 36. 38. so S. Paul in all his Epistles concluding euer with exhortations to practise In teaching to exhort to obedience as the scope of our doctrine without obedience neither hearing Rom. 2. Iam. 1. 22. nor knowledge 1. Iohn 2. 4. nor faith Iam. 2. 17. nor calling on God Esa 1. Mat. 7. 21. nor Preaching Mat. 7. 23. nor fasting Esa 58. nor loue 1. Iohn 5. 2. nor comming to Church Esa 1. Ier. 7. nor baptism 1. Cor. 7. auaileth any thing Albeit that Dauid knew that some enemies of Christ shuld perish through their obstinacy as also many of his for that they would stand out against him yet not knowing who would repent hee offers meanes to them heere to reclaime them That hopefull charity maketh Gods true messengers to speake to most wicked men to gaine if it be Gods will some of them So Christ to the Scribes and Pharises so the Apostles Act. 8. 22. and 13. 46. and 7. 2. 51. Ministers to haue this charitable hope that thereby they may doe as Dauid as Christ and his Apostles did euen to preach to and exhort the worst to see if God at any time wil giue them repentance 2. Tim. 2. 25. And now Vau gnattah the time is noted to shew when he would haue them to repent euen now without delay A faithfull teacher wisheth the present and speedy conuersion of the people to whom hee speaketh Colos 3. 8. Psalme 95. Hebr. 3. To be thus earnestly affected for the peoples saluation as God is Psal 95. Heb. 3. Col. 3. 8. Repentance is not to be deferred off but when the meanes is offered then is the time Act. 17. 30. 2. Cor. 6. 2. Heb. 3. 7. Not to put it off from day to day for if the day of wrath come then repentance will not auaile vs to moue vs to repent and consider Luke 12. 20. and 17. 27. 1. Thessal 5. 3. Ier. 13. 23. Eccles 12. 1. Pro. 1. 28. Psal 18. 26. Be wise The verbe shacal is to doe considerately Dauid heere sheweth what they doe want and so what it is that makes them not yeelde to Christ euen want of knowledge and true wisedome The ignorance of Christ maketh naturall men enemies vnto him 1. Cor. 2. 8. Acts 3. 17. Luke 23. 34. To learne to know Christ aright to doe this learne the parts of Gods decree heere which Dauid declares touching his person kingdome and power ouer his enemies which Dauid held sufficient to teach and to bring thereby these to Christs obedience That they are not truely wise be they neuer so great that are not obedient vnto Christ yea S. Paul held himselfe madde while hee was raging against poore Christians Acts 26. 11. To hold the wisest of the world fooles and mad so long as they be against Christ In that Dauid heere exhorts to wisedome before seruice in the next verse he would teach vs That knowledge necessarily must be had before we can obey therefore Dauid asketh knowledge and then promiseth obedience Ps 86. 11. Esa 2. 3. To become obedient get knowledge Prou. 4. 5. Eph. 5. 17. Col. 3. 16. without which we cannot beleeue Rom. 10. we can haue no conscience of our duety This is against our aduersaries who make ignorance the mother of deuotion contrary to Mat. 22. 29. and 5. 39. O ye Kings To these hee first doth speake and not to the multitude albeit he spake of them ver 1. as enemies not in contempt or carelesnesse of their saluation but for that they are Iedde by the mighty and therfore to these he first turues his speech It is a cheefe point of wisedome in the furtherance of Christs kingdome to winne first the mighty The godlinesse of an Hezechias or Iosias maketh all the people to seeke the Lord so one Constantine maketh a Christian world To vse the best meanes for the conuersioÌ„ of the mighty to pray heartily vnto God to turne the hearts of such that by their examples many may be prouoked vnto well-doing That it is their duety before all others to entertaine religion Deut. 17. Esa 49. 23. Kings and Princes to acknowledge this their duty before all others because they owe the more vnto God for their places and wealth Be instructed As some read be ye learned Iasar properly signifieth to be chastified but yet as wel with words Pro. 29. 19. Ps 39. 11. as rods 1. King 12. 2. Chr. 10. 11. 14. so it must be such a learning as may be a chastisement vnto them The best may learn if they will become obedient vnto Christ for so Christ teacheth his Disciples to doe Matthew 28. 18. 19. 20. Mark 16. Act. 2. 41. which who so refuseth cannot be of Christs flock Act. 13. 46. To yeeld to the word though it may bee musâ—â—â— a disciplining and chastisement vnto you This is to become truly wise Deut. 4. 6. Psal 111. 10. Matth. 7. 24. Psal 32. The title Deut. 17. 19. Reproofe to the proud and mightie which commonly despise to be taught by way of reproof but remember 2. Chro. 25. 16. Esa 69. 12. Iere. 7. 13. Esa 30. 12. 13. Act. 13. 46. Ye Iudges of the earth Here are meant those that exercise authoritie vnder Princes called before Rulers heere Iudges Shophet is one that knoweth to iudge betweene cause and cause for the defence of the innocent and punishment of the offenders these he exhorts with Kings whom he calles Iudges of the earth as he did Kings before vers 2. to teach That it is as necessary for Rulers and Iudges to learne this wisdome with their Kings as for Kings themselues else Kings can doe little where their Princes and Magistrates be wicked If Kings become religious let them take to them
40. so the word is in the Hebrew and all may well be here meant The seruice due to Christ is a reuerend obedience with an high estimation of him in loue Heb. 12. 28. Phil. 3. 8. Ioh. 21. 15. To do him all homage being obedient in a reuerend loue and high esteeme of his person as our dread Soueraigne all the Kings and Princes of the earth owe this vnto him This reproueth those that professe him but will doe him no seruice or if they doe seruice it is without that reuerence and due esteeme which is required of them The sonne Dauid before vrging seruice to the Lord now applieth it to the Sonne thereby teaching That God is then serued when his Sonne is acknowledged and obeyed as Lord and King Ioh. 5. 23. 1. Ioh. 2. 22. 23. 1. Ioh. 5. 1. This condemneth all seruice of Turkes Iewes and Heathen which honour not Christ as the Sonne of God and as Lord and King Iohn 3. 18. 1. Ioh. 5. 12. for Christ is God Rom. 9. 5. one with the Father Ioh. 17. Dauid might haue said kisse the King as he was ordained of God vers 5. but here he sets downe the title of Sonne to learne That the chiefest honour to Christ is to be accounted the sonne of God in this title the Father proclaimes him Mat. 3. and 17. the Apostles confesse him Mat. 16. 16. To hold and acknowledge this chiefly that Iesus Christ is the Sonne of God the scope of the Gospell Ioh. 20. 31. Lest he be angrie By he is meant God the Father Dauid saith not lest as Eue did Genes 3. to make a peraduenture of his wrath but to shew that God is patient if men prouoke him not to wrath The word Anaph to be angrie signifieth to be angrie as one in a rage That God the Father is he that is prouoked to wrath when his Sonne is not obeyed Therefore doth Christ on the Crosse intreate his Father to forgiue his enemies Luk. 23. 34. To feare the wrath of God the Father in contemning his Sonne Behold the Iewes Reade Deut. 18. 19. Hebr. 12. 25. The consideration hereof should make men obey the sonne it is Dauids argument here If the word he be referred to the sonne we may learne That though Christ be meeke as a lambe yet may hee be prouoked to fierce wrath by obstinate contempt of his person and can be very angrie See Mark 3. 5. Reuel 2. 16. 22. 23. and 3. 16. and 6. 16. Luk. 19. 27. Consider this that Christ Iesus can be angrie against such as will not yeeld him obedience that wee may subiect our selues vnto him lest we prouoke him to wrath who one day will render vengeance to his enemies 2. Thess 1. 7. 8. Luk. 19. 27. Mat. 27. And ye perish in or from the right way That is ye which will not doe him homage perish that is be taken away destroyed in or from the way that is suddenly whilest you are in your way course and practise against him That the iust anger of God and Christ against their enemies bringeth destruction Iudg. 2. 14. 15. Doe not therefore offend him nor prouoke him to anger but meere him in all humilitie Amos 4. 12. That destruction shall come vpon the wicked euen in their way or from their course when they least thinke vpon it they shall be taken away Mat. 24. 5. 1. Thess 5. 3. Be warned and shake off all securitie in sinning against God lest that day come vpon you vnawares When his wrath is kindled but a little The word bagnar here translated his wrath kindled is properly to burne as fire and metaphorically to bee inflamed with anger like fire destroying without mercie the parties with whom such a one is angrie Ester 1. 12. like the rage of Nabuchadnezzar Daniel 3. 13. 19. The least degree of Gods wrath is like burning fire to destroy and deuoure vp his enemies Iere. 21. 12. Tremble at the consideration hereof when by sinne we do offend God it is to bring fire and burning destruction vpon vs. Esai 9. 18. Blessed are all they that put their trust in him A comfortable sentence to the Church of Christ as a motiue to hold them constant to him which haue betaken themselues to his protection a fit conclusion to this euangelicall Psalme whence we may learne That Christ can and doth make His blessed Reuel 2. 7. 11. 17. 27. 28. and 3. 5. 12. 21. Ioh. 10. 28. Gen. 22. 18. Gal. 3. 14. Haue recourse vnto Christ if we would be blessed for else are we accursed and subiect to the fierie wrath of God That all that are Christs without exception are blessed they be the blessed companie Mat. 25. 34. To account such as bee Christs though neuer so meane to be blessed ones Singular comfort that thou art a true Christian and so blessed from that burning displeasure of God by thy Sauiour Christ Iesus That all these blessed are so by faith and putting their trust in him Ioh. 3. 16. 36. and 6. 40. 47. and 7. 38. and 11. 25. To haue our faith and affiance in him the word Chasah is to haue a firme assurance of protection and to haue recourse to him as to a place of refuge as indeed the Lord is to His. Esa 25. 4. To conclude though Dauid in the former doctrinall part of the Psalme spake to y e enemies as well of his as of Christs yet when he makes his exhortation he vrgeth them to obey the Lord and to yeeld him seruice thereby being a King and a Prophet he teacheth That in claiming our right the drift and conclusion both of Kings and Prophets should bee to bring all in obedience to the Lord. All Kings and Prophets aime at this in standing vpon your dignities and callings The third Psalme THE ARGVMENT IN this Psalme beeing mixt Dauid now driuen out of his kingdome by Absolom doth complaine to God of the number and grieuousnesse of his enemies not onely breaking forth into an open insurrection against him but also with blasphemies against God and contumelies against himselfe insulting ouer him as a man vtterly forsaken and forlorne Yet neuerthelesse he gathereth comfort to himselfe from Gods defence which hee assureth himselfe of from the experience that hee formerly had of his helpe at hand when he called vpon him Thus being confirmed he sheweth his security and confidence against the greatest dangers and that through Gods protection which hee most earnestly craueth ascribing the praise of his deliuerance to him alone The vse and profit of this Psalme THis Psalme is of great vse and profit to the Church especially to such as be vnder the Crosse and rod of God for here a man may see as in a glasse by Dauids behauiour what he is to do to whom to flye to whom to
complaine how to be comforted in such trouble and distresse how to shake off all worldly feare and in whom to trust lastly how to be exercised in so great perill and to whom to ascribe the glory of deliuerance and victory The resolution of this Psalme This containeth 1. The title or inscription shewing 1. The Author Dauid 2. The occasion the rebellion of Absolom 2. The Psalme it selfe which hath 1. A patheticall complaint admiring and questioning concerning 1. The number of his enemies vers 1. 2. The danger and grieuousnesse of them aggrauated from their 1. Hostile insurrection v. 1. 2 Insulting cōtumelies against him vers 2. 2. A narration cōtaining 1. A profession that 1. Of his confidence confirmed 1. From the office of God who hath vndertaken for him to be his 1. Defēce 2. Glorie 3. Aduācer against their Rebellion Contumalies Depressiō vers 3. 2. From the experience he had hereof in former times when God heard him praying vnto him vers 4. 2. Of his security amplified frō 1. The adiunct or cōsequent hereof which is Sleep and the quietnes and soundnesse thereof 2. The ground of it which is Gods sustentation vers 6. 2. A gloriation and triumph not to feare 1. For the number of his enemies 2. Or the imminentnes of the danger vers 6. 3. A prayer cōtaining 1. Petition 1. For himself wherein is noted 2. For his people that his blessing might be on them vers 8. 1. The subiect or thing which he prayeth for which is deliuerance 2. The reason frō his wonted goodnes in former deliuerances vers 7. 2. A thankfull acknowledgement of safetie vnto his people ver 8. The generall obseruations VVHen Dauid had beene diuers yeares setled in his kingdom peaceably it pleased God after his fearfull fall to exercise him a little while with a sore temptation with a stormy tempest of rebellion by his own son and many of his hollow-harted subiects for the triall of his faith and patience vpon which occasion as the title sheweth hee penned this Psalme for the instruction of Gods Church whence wee may learne I. That in Gods mercy a Dauids afflictions that is a godly mans troubles turne to the Churches profit and make good for the same for heereby haue wee this and many other Psalmes the history of Iob the song of Hezekiah c II. That the best shall not want their trialls nor the greatest sometime their troubles III. That nothing can make a faithfull man start backe from cleauing fast to God neither words nor deeds as heere we see vers 1. 2. 3. and the same is confirmed in Iob who by afflictions and the words of his wife friends yet trusted in God for true faith surmounts all difficulties and distresses whatsoeuer IV. That Gods protection giueth sufficient security for if God bee with vs none can bee against vs. V. And lastly they that trust in God come who will or how many soeuer against them shall in the end haue cause to praise him for his mercy in their safety from all enemies for the eyes of the Lord behold all the earth to shew himselfe strong with them that are of a perfect hart towards him Of the Title THis is the first Psalme that hath a title the titles are diuers in sundry Psalmes and some of them make very much to the vnderstanding of the Psalme containing briefly the argument of it as this title doth and do shew who is the pen-man and vpon what occasion penned and when it was indited the variety may be obserued in other places as we shal come heereafter vnto them thus much of this in generall for the present A Psalm The Apostle mentioneth three kinds of songs Ephes 5. 19. so are there in this booke Tehillah in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a hymne or praise Shir 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a song or laye and heere this mizmor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it commeth of zamar to prune or cut off superfluous twigs and noteth that this kinde is an artificially framed song in a certaine full number of words and measure superfluous words being cut away Note hence That it is lawfull to vse sweet songs artificially modulated the ditty being holy and heauenly as well as other the Apostle giues liberty in all Eph. 5. 19. so it be in the heart and vnto the Lord with vnderstanding and to edification To vse heerein our Christian liberty so it be holy as becommeth true godlinesse and men endued with grace Of Dauid Or to Dauid for to or of may bee both one the Hebrew speech vseth these indifferently as the learned in that tongue affirme as appeareth plainely in the title of the Psalme 120. 121. where Hammagnaloth and Pammagnaloth are made one so in Greeke we do read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mar. 2. 18. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So this shewes it was a Psalme of Dauid which he did penne and a Psalme to Dauid for his owne instruction as well as for others teaching That it is nothing derogatory to the Maiesty of Regall authority for Kings with all Art and skill to compose and to bee cunning in Poems Dauid a renowned King wise and valiant was heerein excellent so Moses Psal 90. and Salomon as Canticles shew and also Hezechiah Esay 38. 9. To esteeme of this excellent gift none to vilifie or basely account thereof it was an excellent gift in the Primitiue Church 1. Corinth 14. 26. The abuse onely maketh it contemptible there is profitable and singular vse to bee made thereof That Dauid imployed this excellent gift to the publike good of the Church yet so a Psalme of Dauid for others as it was also to Dauid for his owne benefit To vse our gifts to the Churches edification therein excell 1. Cor. 14. 12. but yet so be a teacher vnto others as we may also profit our selues speake to others and to our selues Eph. 5. 19. that while we preach vnto others we our selues be not reprooued 1. Cor. 9. 27. When he fled Bebarhu in flying or auoyding him now did he penne this Psalme shewing That crosses and afflictions though grieuous hinder not the piety and deuotion of Gods children but rather yeeld matter further occasion thereof Psalm 7. 2. Sam. 16. 17. Psalm 52. 1. Sam. 22. 9. there be many Psalmes penned vpon such occasion for God by troubles teacheth his people many things which else they would neuer practise To blesse God that giueth such wisedome and grace vnto his Children to make so happy gaine to themselues and to others of their troubles To pray for this wisedome and grace that we may be able to make this holy vse of afflictions A condemnation to such as by crosses and afflictions are driuen from all deuotion and through impatience and want of faith doe forsake goodnesse Dauid was a most stout champion and very valiant and yet heere hee is noted to
and 13. 14. Ex. 14. 15. Prou. 18. 10. 11. Heerein to follow the godly to seeke vnto the Lord for so are we commanded Psal 50. and he will heare vs. Psal 9. 12. and 10. 17. and 34. 15. 17. A reproofe to such as trust not in God Psalm 52. 7. but take aduise of the wicked as in Psal 11. 1. and do after their way To relye on men as is noted Ier. 43. 5. 6. contrary to Gods commandement Ierem. 42. 10 14. as Achaz did 2. Kings 16. 7. 2. Chronicles 28. 16 22. and as Asah did 2. Chron. 16. 7 9. In that Dauid being punished of God for his sinne as hee well knew that this came vpon him as God had said for the sinne against Vriah yet now being repentant Dauid neuerthelesse through faith which was not lost 2. Sam. 15. 25. 26. 32. goeth vnto the Lord for helpe we do learne That former sinnes committed and present afflictions sent of God for them cannot withhold the repentant faithfull from seeking vnto God Such is the power of faith in a repentant spirit as Dauids was 2. Sam. 12. 13. Manasses 2. Chr. 33. 12. 13. Not to bee daunted vnder afflictions for thy trespasses to goe vnto God for deliuerance if thou be repentant for God is exceeding mercifull Psal 103. 8. 9. 13. 14. and 111. 4. Mich. 7. 18. He is nigh to all that are truly repentant Psal 34. 18. and 51. 17. Let this be our comfort against the knowledge of our sinne and iust deserts in time of our trouble How Dauid is stricken into an admiration of this conspiracie and also doth make a complaint which shew that hee held himselfe vnworthily handled of them else he could not haue admired and complained iustly God is iust in punishing and wee worthily deserue it yet may we be innocent towards such as be Gods rod and so admire at them and complaine of them as Dauid doth here and Psal 35. 7. To consider of the instruments by whom wee be afflicted for God vseth not alwaies to punish vs by them whom wee haue wronged but sometimes by them whom we haue done good vnto or not offended that in respect of them we might craue helpe of God against them which is not a small comfort to haue God one way for vs and not both God and man iustly against vs. In that Dauid here sheweth his griefe to bee thus vnnaturally and vnthankfully dealt with of those whom he had done and wished so great good vnto we may learne That a good man is troubled and grieued to haue those to rise vp in hatred against him whom he wisheth well vnto How heauily Dauid tooke this see 2. Sam. 15. 30. Ieremy was herewith vexed chap. 15. 10. Not to passe ouer without any care such things for as a learned man saith Mali animi indicium est susque deque facere amerisne vel odio habearis ab illis quibuscum viuendum est Are increased The historie doth shew the conspiracie began but with a few 2. Sam. 15. 11. but after increased verse 12. and 18. 7. Nothing so wickedly and heinously begun especially by the mightie but easily will get liking of a multitude See this in the conspiracie of Corah Numb 16. 1. 2. 19. and in Iudas treason against Christ Ioh. 13. 30. with Mat. 26. 47. and 27. 1. 20. the like in Act. 19. 24. 29. see before Psal 2. 1. 2. Not to iudge well of a cause because of a multitude for worst causes haue vsually most followers because the worst are the greatest number whose hearts are set on euill and they only want opportunitie which once offered they are as prest souldiers readie at the least alarum to runne to mischiefe To keepe vnder the wicked for of small beginnings they will increase to a multitude as did Antichrist and his followers Reuel 13. 11. 16. and 17. 2. Mine aduersaries The word Tsarim are enemies which inclose and keepe straight without elbow roome as we say such as they come against 2. King 6. 1. 25. the word is there vsed and of this number was Absolom his sonne Achitophel his friend and Counsellor with other men of place c. 2. Samuel 15. 12. 13. and 16. 15. and 17. 4. whom he calleth heere aduersaries to him Whence note That such as be friends at one time may proue malicious enemies at another as these here proue to Dauid whom hee suspected not 2. Sam. 15. 9. Psal 41. 9. and 55. 13. 14. Seeing men are so wicked it is meete to walke euer warily and circumspectly one towards another All are not faithful that are present friends especially in prosperity when they cannot be discerned well Pro. 14. 20. That as men shew themselues so are they to be taken and iudged for Dauid here calleth them enemies and so accounteth them euen in his complaint to God who otherwise were before all as friends and some yet of his blood and kinred To vse our libertie of iudgement if we finde men aduersaries indeed though neuer so nigh in blood affinitie neighbourhood or otherwise then so to hold them till they shew the contrary right iudgement is one thing and mercifully to forgiue is another and both may stand together It may not be omitted that Dauid here calleth them aduersaries onely and not malicious vngratefull vnnaturall and cruell as elsewhere Psalme 35. 11. and 43. 1. and 59. 2. 5. and 71. 4. for heere was his sonne but others with him misled 2. Sam. 15. 11. and all of them as Gods rod for the present to afflict him which no doubt he well weighed Naturall affection to some that are our aduersaries error in other some misled as here 2. Sam. 15. 11. that all are also Gods present rod of chastisement for sinne and lastly not without hope to be reconciled againe as Dauid hoped 2. Sam. 15. 25. 26. are great meanes to restraine our thoughts and to moderate our words towards them To temper our selues towards such as doe shew themselues aduersaries against vs euen in an high degree let vs yet consider what they are to vs how they are led what hope of reconcilement and that God by them doth humble vs so shall wee not be inraged against them Many are they that rise vp As before he calleth them aduersaries so now hee declareth what manner of aduersaries and the number to be many Godly men may be exercised and humbled not with one or a few but with many aduersaries as Dauid heere so Ieremy and Christ Iesus S. Paul c. Not to thinke therefore this triall strange if so wee thus be exercised and finde not one or a few but very many aduersaries Aduersaries in an insurrection and rebellion they at the first came together but at the sacrifice 2. Sam. 15. 11. 12. but after it proued a treasonable flocking breaking out into open
in loue and not in hatred Heb. 12. 6. Reuel 3. 19. Pro. 3. 12. The godly not to regard what the wicked thinke of them their iudgement is peruerse It is a strong motiue in the wicked being conceited though falsly that God is for them and against the godly to rise vp and vexe them Psal 71. 11. Godly to pray for their enemies to reforme their opinion herein which so heartens them in euill The wicked to consider how they are by the lying spirit deceiued when they rise against the godly behold the end God made for Dauid against Absolom Achitophel and the rest who being in present prosperitie and perhaps remembring Nathans words against Dauid 2. Sam. 12. 10. 11. conclude thus wickedly as it may seeme 2. Sam. 16. 8. but the end sheweth they were deceiued In that Dauid complaineth of this speech and not of his sonnes vnnaturalnes the ingratitude of others or of any other outward euill done by them in particular in their rebellion but only this it doth teach That to be iudged as vtterly forsaken of God is a greater temptation then all outward troubles Psal 42. 10. for they cannot ouercome this heauie temptation but by the especiall grace of God giuing strength of faith in this combat Godly to pray with Dauid Psal 35. 3. and to haue hope as he had 2. Sam. 16. 10. 12. Not to torment the poore afflicted with such a dart of Sathan This may terrifie the wicked for if the godly be troubled herewith who know the contrary by the word how should not horror possesse their hearts when they may heare this against themselues euery where in the word and shall at the last day be manifest to the world Matth. 7. and 25. God The word is Elohim his first name in Scripture Gen. 1. 1. it is the plurall number commonly ioyned with a word of the singular 1. Chron. 17. 21. though sometime with a plurall 2. Sam. 7. 23. Psal 58. 12. to teach That there is a plurality of persons in the singularity of the essence expressed in his other name Iehouah ver 3. 4. both set downe in ver 7. To acknowledge this diuine mystery that God is Iehouah Elohim one and yet three Selah This word is read onely in Psalmes and in Hab. 3. 3. 9. a note of asseueration or admiration referred to the minde it is to giue attention to musicke it notes an eleuation of voyce Shindelerus saith it is as vox enclitica sine sensu diuersly translated if here to marke then obserue That it is worthy of pausing vpon to consider the folly of the wicked in prosperity how highly they thinke of themselues and contemptuously of the godly as also yet how by faith the godly ouercome this temptation vers 8. there is Selah We may therefore by this obserue a stay or pausing time and that we are not speedily to runne ouer what is there noted as worthy our marking as heer in this place of these two things obserued VERSE III. But thou Lord art a buckler for me my glory and the lifter vp of my head BVt let them thinke and speake contemptuously of mee as they will and sooth and please themselues with such fond imaginations yet this is but to sing the triumph before they haue gotten the victory For I beleeue Lord and am assured of thy desence I know that thou wilt helpe thine annointed and heare him from thy sanctuary by the mighty helpe of thy right hand for thou hast taken it vpon thee as a part of thine office amongst other thy seruants to defend me also to couer mee with thy defence and set thy might as a fortification about me And though now they defame mee and cast me out of my kingdome yet my glory hath beene great in thy saluation worship and honour hast thou laid vpon me thou hast aduanced me to the throne and thou wilt restore me to it and my kingly dignity my head which now hangs down with shame and sorrow thou wilt lift vp with ioy and triumph and cause the Crowne to flourish thereon againe But thou Lord art c. Dauid here recalleth his thoughts from his enemies comfortlesse speeches professing his faith in God not beleeuing their wicked speeches but resteth in the Lords powerful protection whatsoeuer they say against him from this course of this holy Prophet we may learne That the godly wise doe so take knowledge of their temptations to be there with in soule perplexed as yet they recall their thoughts from thence to comfortable meditations which may giue them strength in God Ps 119. 23. 92. Ps 27. 13. 2. Cor. 4. 16. 18. To admonish the soule drooping in temptations not to refuse comfort as Rachell but with Dauid to turn our thoughts to better comfort and correct our selues as he did Psal 42. 11. and say as he Psa 71. 7. 20. That the godly beleeue not what wicked men iudge of their case betweene God and themselues they passe not of mens iudgement as S. Paul speakes 1. Cor. 4. 3. Not to be cast downe with the iudgement of wicked persons For Gehezi seeth the danger but not the safeguard 2. Kings 6. till his eyes be open but Elisha and Dauid know that God is their defence and that it is farre better with them than the wicked thinke Dauid was now in a three-fold distresse and for his comfort hee considereth the Lord to answere him to them all teaching That he that hath the Lord is sufficiently comforted against the wicked For Dauid was succourlesse God is his buckler Dauid was contemned God is his glory hee was cast downe God is his lifter vp To reioyce more in the aid of God than in al the strength of men and let vs not feare their oppositions the Lord is all-sufficient Genes 17. 1. and wee are not alone though all forsake vs if God be with vs Io. 16. 32. 2. King 6. 16. consider Psal 27. 14. A shield for me Thus he compareth the Lord to expresse his protection Clypeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab occultando or caelando for souldiers were hid and couered by a sheeld from the stroakes and darts of enemies the worde magen comes of ganan to compasse as an hedge or wall It differs from Tsinnah which commeth of tsanan a buckler bearing out sharpe in the middle God is a shield a protection and sure defence to his children Gen. 15. 1. Psal 18. 2. Deut. 33. 29. Psal 91. 1. Comfort not to feare the enemies of Gods people Gen. 15. 1. he hideth his Psal 27. 5. He receiueth the stroakes of the aduersaries as a shield Iob. 15. 25. 26. Wicked feare and consider your mad fury when you rise against the godly who are hidden vnder Gods protection and power as vnder a shield My glory
he punisheth them hee seemeth to arise heereby teaching That the patience of God through which the wicked sometime raigne and rule is not for euer but short and as a sleeping while after which he will take vengeance of the wicked Psal 73. 20. and 12. 5. and 78. 65. 66. To the wicked to consider that their time of reigning here is but short let them looke that God will awake at the length Psal 9. 12. 18. and 10. 2. 14. and 11. 6. To worke in the godly a quiet expecting of helpe in due season Psal 9. 18. he is patient but sleepeth not Psal 121. Saue me These words doe expresse Dauids meaning in the former word and sheweth what is Gods arising euen his helping of him This prayer teacheth That as Dauid here so the children of God in their greatest securitie and rest in God are not without a sense of their trouble and doe not presume of their owne strength but doe looke for saluation from God Psal 7. 10. To consider of our miseries to goe out of our selues and desire the Lord to saue vs. My God Of the name Elohim translated God see vers 2. before but here my is added to shew That albeit God is God to all yet to all the faithfull in a special manner Exod. 4. 22. Esa 5. 7. yea and euery particular Saint of God may call him his God Psal 22. 1. and 7. 1. 3. Comfort to all the godly that they may pray vnto God as hauing a speciall interest in him to be called their God aboue all the people on the earth For thou hast c. A reason still drawne from Gods formerly experienced goodnesse as if he had said Thou hast saued me and I now perswade my selfe thou wilt also doe for me after thy wonted goodnesse Faith in prayer is much confirmed from experience of the mercies granted like to those which at the present we begge at Gods hands Dauid prayeth for deliuerance vpon experience of the like before Psal 4. 1. In our petitions made vnto God for the strengthening of our faith therein let vs consider of the like fauours bestowed either vpon our selues or vpon Gods people as did Iehosaphat 2. Chro. 20. 6. 7. so Dantel chap. 9. vers 15. for the Lord is euer in mercie one and the same to his people Smitten all mine enemies Nachah is also to kill by smiting Psal 135. 10. 2. Sam. 11. 15. All so as God was for him against euery enemie and sparing none Enemies which came in open hatred or conspiring maliciously his ouerthrow God can smite the enemies of the godly with a deadly stroke Iere. 37. 10. Esa 13. Exod. 12. 23. 29. and 15. 6. To feare Gods stroke for if he please to strike home the blow is deadly The word also doth note a certaintie to marke so where to strike as to strike sure as God can doe God will reuenge the cause of the godly vpon all their enemies and will take part with the godly against al that shall rise vp against them Genes 12. 3. Numb 24. 9. The instances are in the enemies of Israel of Ioshuah of Dauid Iehosaphat c. Not to be enemies vnto the godly for they shall not onely be frustrate of their purposes but also bring euill vpon themselues as Dauids enemies did here and Psal 9. 3. 4. 5. Comfort to the godly that they haue such a one to stand for thē one that can and will smite their enemies Ps 9. 9. 10. Vpon the cheeke bone To smite thus is vsed in contempt and reproch Iob. 16. 10. 1. King 22. 24. but here also to set out Gods power who can confound the enemie as a strong man can a child with his fist The Lord hath all the wicked in contempt Psa 2. 4. and 59. 8. and 37. 13. and can easily confound them Example in the ouerthrow of Babel Gen. 11. the Aegyptians Exo. 14. the Aethiopians 2. Chron. 14. Not therefore to feare the wicked but waite on the Lord Esa 8. 13. 14. with verses 9. 10. Thou hast broken the teeth of the wicked Here is expressed the force of that blow vpon the cheeke bone it breaketh their teeth that is their meanes to hurt Psal 57. 4. compared to teeth Ps 124. 6. as the wicked are to lions Ps 57. 4. dogs Ps 22. 10. whose iawes and teeth being broken cannot hurt The reuenging hand of God can so smite the wicked as he therby depriueth them of the meanes by which they become as sauage beasts hurtfull vnto the godly He destroyed Senacheribs hoast brake his teeth and put a ring into the beares nostrill to leade him home againe Esa 37. Let vs therefore make our prayers vnto God who as he can so he would in mercie smite them and breake their teeth in sunder disarme them of their meanes to hurt his people as Dauid doth Psal 58. 6. 7. 8. so though they remaine dogges barking yet he will make them sure for biting VERSE VIII Saluation belongeth vnto the Lord and thy blessing be vpon the people NOw for these and all other thy great deliuerances which thou hast wrought for me thine be all praise and glory saluation and might and power be ascribed vnto thee to whom alone it belongeth only for the people let me request thy fauour euen for these also who being misled haue fallen away to Absolom for many of them went in the simplicitie of their hearts not knowing any thing at the first of such a rebellious purpose therefore Lord whatsoeuer their sin hath been yet in stead of cursing doe thou blesse blesse them I say with peace and concord with loyaltie and obedience with plentie and prosperitie and all other thy benefits and graces heaped vpon them Saluation to or of the Lord. This verse is a general sentence concluding the Psalme which Dauid gathered by good experience the meaning is that howsoeuer we bee deliuered safetie is from God who hath euer meanes to saue his The power of sauing is with God for heere it is not said that he saueth but which is more saluation is of him Pro. 21. 31. Ionah 2. 9. Reuel 7. 10. and 19. 1. Esa 12. 2. To acknowledge all safetie from the Lord whosoeuer the instruments or whatsoeuer the means be as Dauid doth praising the Lord Psal 18. 46. 47. 48. 49. and 144. 8. and 148. 7. Exod. 15. 2. Iudg. 15. 18. 1. Sam. 11. 1. 13. To trust in him and to relie vpon him Psal 57. 1. 2. Sam. 22. 3. because saluation is with him that is hee is neuer without meanes to saue such as trust in him This reproueth them that ascribe it to mans power policie or chance Saints Idols c. but reade Psalme 33. 16. 17. and 20. 7. Esa 10. 4. Thy blessing vpon the people By blessing is