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.
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.
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
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
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