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

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

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

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

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

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

[Page 8] That many blessings are to concurre together, Doct. 2. to make a man a blessed man. Therefore doth the Psalmist here vse a word in the plurall number: Prou. 21. 21. and 2. 9. Rom. 2. 10.

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

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

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

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

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

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

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

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

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

[Page 9] Comfort to the godly that they are blessed, Vse. be they what­soeuer otherwise, lew, Gentile, man, woman, bond, free, rich, poore, &c. For in these things before God there is no diffe­rence: Col. 3. 11. 1. Cor. 7. 19. Gal. 3. 28. and 6. 15. 16.

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

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

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

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

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

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

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

This confuteth their error, Vse. and condemneth their practise, [Page 10] who seeke in, and by worldly honour, pleasure, profit, naturall gifts, arts, knowledge of tongues, or in and by, the compoun­ded habit of morall vertues, to become blessed, and not by true godlinesse.

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

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

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

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

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

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

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

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

Walketh not] In the description of a blessed mans godlines, Explanatiō the Psalmist shewes, both what hee doth not, and what hee [Page 11] doth: but in the first place, what he doth not. By this may we learne,

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

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

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

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

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

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

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

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

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

The Psalmist in this first part of the description of a godly mans conuersation, Explanation. maketh a threefold gradation, in a triple respect; to which, as to generall heads, may be reduced al the sorts of the wicked, all kindes of sinne, and euery manner of [Page 12] sinning, with the progresse therein. From this gradation may we learne:

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

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

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

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

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

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

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

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

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

A reproofe to such, Vse 2. as make no conscience to conuerse [Page 13] with the wicked, as Psalm. 106. 35. for pleasure, for profit and aduancement to marry with them, to liue in some plea­surable, or some gainefull sinne; to sinne in secret, though not openly, &c. contrary to Psal. 55. 1. Reuel. 18. 4. 2. Cor. 6 14. Exod. 23. 32. Psalm. 119. 115.

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

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

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

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

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

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

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

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

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

The word gnatsah, Explanation signifieth the counsell decreed by deli­beration, [Page 14] as the counsell of Achitophell. 2. Sam. 16. 23. where the word is vsed, teaching

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

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

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

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

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

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

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

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

[Page 15] To tell vs that though we do fall, Vse. 2. and slp aside, yet may we not continue in euill, for that the godly doe not, but walke with God. Gen. 5. 22. and 6. 9. and 17. 1. 1. King. 3. 6. Esa. 38. 3. It is an Elimas the child of the Deuill, and one full of mischiefe, that will not cease to peruert the right waies of the Lord. Acts. 13. 10.

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

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

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

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

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

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

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

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

[Page 16] To discerne a difference betweene hauing of sin, Vse. 1. Ioh. 1. and to bee a sinner: all haue sinne, but all are not accounted sinners, opposed to them that are good, Eccl. 9. 2. in this res­pect, they that are born of God, are said not to sin. 1. Ioh. 3. 9. They liue not in a trade or way of sinning; they perhaps may step at vnawares, but not walke: stray, but not stand; stumble vnwillingly, but not sit downe wilfully in wickednesse; of weakenesse they may turne aside a little, but they are not workers of iniquity, but walke in the Lords waies. Psalme 119. 3.

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

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

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

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

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

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

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

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

Their course is called a way: Explanation to enforme vs,

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

[Page 17] By our liues and conuersations to iudge of our future states, Vse. for thereafter shall we bee rewarded. Rom. 2. 6. Prou. 24. 12. 2. Cor. 5. 10. Gal. 5. 21. 23.

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

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

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

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

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

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

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

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

[Page 18] Mat. 26. 68. Act. 2 12. 2. King. 2. 22. Iere. 20. 7. Heb. 11. 36.

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

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

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

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

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

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

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

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

That these wicked wretches, Doct. 2. yet quicke witted, often get the [Page 19] seate of authoritie with euill Princes: Ose. 7. 5. see it in Zedkiah, Pashar, and Amaziah.

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

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

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

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

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

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

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

THat is, Paraphrase. he doth indeed quite contrarie, to wit, not onely auoiding euill, with all the steps and degrees thereof, [Page 20] with all occasions thereunto, but daily exerciseth himselfe in Psal. 101. 2. and 145. 2. Luke 2. 37. Acts 2. 46, and 10. 2. good things. And howsoeuer the wicked make a sport, and a game of sinne, Prou. 10. 23. and cannot bee merrie except they haue done some euill: yet this blessed man, can solace himselfe in nothing but the holy Scriptures, the law of his God: And these indeed doe yeeld him such true Psal. 119. 14. 16. 24. 72 and 112. 1. Ier. 5. 16. delight, that they are the onely subiect of his thoughts, to be Psal. 119. 15. 23. 148. musing vpon, as al­so of his words to be Psal. 119. 46. 172. Pro. 10. 31 speaking of them continually.

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

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

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

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

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

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

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

[Page 21] His delight] Here the godly and blessed mans delight, Explanation. is opposed to all that went before. As if he should say, he walks not in the counsell of the vngodly, nor stands in the way of sinners, nor sits in the seate of the scornefull; because his de­light is vpon another thing that is better. Doctrine,

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

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

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

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

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

Is in the law of the Lord.] Explanation. Here is noted wherein a godly man is delighted, not in vanitie, wickednesse, foolish bookes; not onely in the lawes of man, nor in the things of this life, [Page 22] wherein the wicked take delight: but in the law of the Lord, that is in Gods word, for it is put for the whole word of God, Psal. 19. 7. Ioh. 10. 34. Iam. 1. 15. that is, the holy Scriptures, which is to vs the word of God, and aboue which we may not presume, 1. Cor. 4. 6. This heere is opposed against the counsell, way, and seate of euill men. From hence wee may learne many things.

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

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

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

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

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

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

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

That a godly man preferreth this word of God before the coun­sell [Page 22] of the vngodly, the way of sinners and seate of the scornfull, all which he escheweth for his delight heerin, Psalm. 119. 115 and by the power thereof is deliuered from them. Prouerbs 2. 11.—16.

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

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

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

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

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

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

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

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

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

Not to thinke the word to bee immethodicall, Vse. and there­fore [Page 24] to handle it too rudely: but to vse it warily and wisely, as a sharp too edged sword, piercing into the soule. Hebrews 4. 12.

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

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

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

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

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

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

That it is, Doct. first, frequent & often, Psal. 119. 16. 164. being on the day time, and on the night. Secondly, vigilant, he museth on the word, when others sleepe. Psal. 42. 8. and 77. 6. and 92. 2. and 119. 15. 62. Thirdly, feruent, Psal. 119. 117. Psal. 39. 3. because in the day time no worldly occasi­ons can withdraw his minde, neither nights sleepe cause him to forget it. Psal. 119. 148. Fourthly, Constant, because it [Page 25] is not saide, a day and a night, but day and night. Psalme 119. 97.

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

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

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

AS if he had said, Paraphrase. how can it therefore otherwise bee, but that such a one should bee most fruitfull in all Psal. 112. 5. Acts 9. 35. 10 2 good workes, and also Psal. 112. 2. 3. prosperous in all his waies? who can­not more fitly be likened to any thing, than to a fruitfull and greene tree, (suppose the Psal. 92. 12. Palme or Psal. 92. 8. Esa. 44. 4. Oliue, or such like:) For as such a tree being well husbanded, and planted by the riuers of water, in a fruitfull soyle, Ier. 17. 8. (where it needs not feare the yeare of drought, nor the heat when it commeth) doth abound with seasonable and ripe fruit, and flourisheth with neuer-fading leaues, which the winter stormes cannot cause to fall, nor the summer heate make to wither: so this man much more, beeing Iohn. 3. 5. regenerated by God, and sanctified by his grace, and thus Psal. 92. 13. planted by his diuine power, (the worke of his spirit) in his Eden, the true Church, and engraffed into his sonne Iesus, by the Ioh. 7. 39. fountaine of liuing waters, the sacred Scriptures, & effectuall graces of his sanctifying spirit, which he giueth to euery one that beleeueth, cannot but be Phil. 1. 11. Psal. 92. 13. 14. filled with the fruits of righteousnesse, which hee yeeldeth oppor­tunely, and in very due time; and that not onely once, or for a while, but Psal. 119. 33. 111. 112. perseuering in well-doing, hee doth continue [Page 26] vnto the end, without fading through aduersity, or changing by persecution; God turning all things to the best, and pros­pering him in all that he puts his hand vnto.

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

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

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

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

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

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

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

To vse our liberty thus in teaching, Vse. wisely, and soberly, for the edification of the hearers. Christ Iesus the chiefe [Page 27] shepheard, the Prophets, and Apostles, haue vsed to teach by similitudes.

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

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

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

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

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

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

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

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

That a godly man is not in his naturall state and growth; Doct. for by nature he is as others, gnets, lignum aridum, a dry logge or tree. Ezek. 17. 24. flesh of flesh, Ioh. 3. 6. a child of wrath, Eph. 2. 3. but the Lord hath remoued him from the state of [Page 28] corruption, and planted him in his house, Psal. 92. 13. that is, in the state of grace, and sanctification: thus the Church is Gods plant, Esa. 5. 7.

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

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

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

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

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

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

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

The godly to reioyce in their portion, Vse. 2. and in the lot of [Page 29] their inheritance. Dauid desired to dwell in Gods house for euer, so pleasant is that place: Psalm. 84. 1. 2. 4. and 27. 4. and 26. 8.

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

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

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

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

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

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

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

To shew foorth the fruits of our plantation, Vse. 1. and ingrafting into Christ: such are fruitfull, Ioh. 15. 3. 4. and such as haue truly tasted of the heauenly waters, Col. 1. 6. 1. Thess. 1. 5. 6. 7. [Page 30] 2. Thess. 1. 3. 2. Pet. 1. 8. called trees of righteousnes, Esa. 61. 3. and 60. 21. fruitfull seede, Matth. 13. Mark. 4. 20. hereby God is glorified, Ioh. 15. 8.

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

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

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

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

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

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

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

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

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

[Page 31] To learne to doe good in mature deliberation, Vse. that it doe not putrifie and rot: as the vntimely fruite of hypocrites, and the vainglorious, which come not from a sanctified heart, as from them that are ingrafted into Christ, whose fruite is du­rable.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[Page 33] Shall prosper. Explanation.] Iatsliach, hee shall make to prosper: being restrained to good things which hee taketh in hand. Wee learne,

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

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

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

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

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

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

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

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

To be prouoked vnto godlines: Vse. 2. for prosperity is promi­sed for a reward: and the godly onely haue a right vnto it [Page 34] by promise. And if we enioy not heere prosperity; and that it goe not well with vs, it is for that wee doe not well: and therefore God restraineth vs heere thereof, that we may not lose the perfection of happines in the life to come. Else he ta­keth pleasure in his people. Psal. 149. 4. Hee delighteth to doe vs good, Ier. 32. 41. and desires our well-doing. Deutr. 5. 29.

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

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

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

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

That a godly mans blessednes is better discerned, Doct. by setting ouer against him in one view, the state of the wicked. Thus doth Salomon in many places of the Prouerbs, cap 3. 32. 33. and 4. 18. 19. and 10. 3. and 12. 13. 21. So in Psalmes 37. 9. 10. [Page 35] 11. 16. 17. 18. 20. 22. 28. 29. 37. 38.

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

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

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

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

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

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

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

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

So long as men liue vnreformed, Vse. neuer to hold them to be plants of the Lord, which are trees of righteousnesse. Esa. 61. 3. but counterfeit, or rotten members, vnfruitfull trees, which [Page 36] one day shall be cut downe, and cast into the fire, Mat. 3. 10. and 7. 19. Luke 13. 7. 9. Iohn 15. 6.

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

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

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

• That they be fruitlesse in good workes.
  Doct. 4.
• That which they doe is rotten and vntimely fruit.
  5.
• They in time wither for want of root,
  6.
  and moysture.
• Goodnes prospereth not with them;
  7.
  or, in the end they shall be knowne not to be prosperous. Ps. 5. 5. Iob. 21. 18.

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

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

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

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

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

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

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

[Page 37] Chaffe. Explanatiō.] Mots signifieth chaffe, or any light and contemp­tible thing: the Septuagint translate it by [...], which is dust, as well as chaffe. So are they compared; also note, that in speaking of the wicked, and comparing them, hee speakes plurally, as vnderstanding all: but of the godly hee spea­keth singularly, in one, to know them all. Teaching,

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

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

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

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

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

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

Which the wind driueth away. Explanatiō ▪] This is added, to expresse more fully, the misery of the vngodly, subiect to the winde, [Page 38] to be tossed too and fro: the word nadaph, signifieth to driue away: hereby teaching,

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

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

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

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

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

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

That the true vnderstanding and knowledge of the nature of [Page 39] the wicked▪ giueth vs a right iudgement of their end: which the Prophet Dauid sheweth in many places; for describing thē, he concludeth thereupon their miserable end: Pro. 6. 12.—15. Psal. 37. 12. 13. and 2. 2. 3. 4. 5. 9. and 52. 1—5. and 53. 1—5. but the conclusion made, Note. is turned sometimes into a prayer, as in Psal. 10. there is a description of the wicked from verse 2.—11, then the 12. 14. 15. are a prayer: and in the 16 verse a prophecie. So Psal. 28. 3—5. and 36. 1—4. 12. Sometime it is an exhortation, as in Psal. 50. vers. 16—21. 22.

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

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

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

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

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

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

That as all the wicked are chaffe: Doct. so the same end shall be alike, [Page 40] at the last to them all, Psal. 9. 17. Matth. 25. 41.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Let such as doe (in contempt of the godly) diuide them­selues [Page 42] from them, know that once it shall be their punish­ment. And as here they will not partake with them in their godlinesse: so shall they not there in their blessednesse.

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

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

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

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

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

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

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

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

BVt for a conclusion, Paraphrase. would wee know the cause, why all things doe so differently befall these two sorts of per­sons? Surely the iust are taught of God Psal. 25. 12. the way that they [Page 43] shall chuse: he Psal. 40. 2. ordereth their goings: Psal. 37. 29. the paths of a righ­teous man are directed by the Lord, for hee loueth his way, and so maketh him to prosper. He 1. Pet. 5. 7. careth for the godly, his Psal. 33. 18. eye is euer vpon them that feare him, Esa. 26. 12. working all their workes for them: He Ps. 37. 39. 40. helpeth them, and of him is their sal­uation, and thus doe they Esa. 26. 12. obtaine peace: whereas God withholding and withdrawing his grace from the wicked, leaueth them to themselues, not caring for them, they for want of his aide and succour Psal. 37. 19. consume as the fat of Lambes, and as the smoake they vanish away, thus they perish, Psal. 37. 38. de­stroyed shall they bee together, and the end of the wicked shall be cut off: Iere. 3. 24. 25. confusion shall deuoure their labours, they shall lie downe in shame, and reproch shall couer them, this shall be their portion to drinke.

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

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

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

Knoweth the way of the righteous. Explanation.] The word knoweth is not to be taken for knowledge simply, as Rom. 1. 21. Nehe. 6. 12. or to acknowledge, as Act. 19. 15. but for 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, Doct. 1. and so to bee accounted: Psal. 32. 1. 11. and 37. 29. Prou. 2. 20. Mat. 25. 37. 46.

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

[Page 44] To reioyce that any man may bee held righteous in Gods mercie, Vse. 2. seeing in our selues wee are so wicked: for such righ­teous ones are blessed, Psalme 32. 1. 2. 11. so vers. 1. of this Psalme.

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

To search out this way, Vse. to walke with the righteous in it, it is not the way of nature, nor a path 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, Doct. 3. Psal. 37. 18. 23.

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

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

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

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

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

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

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

That perishing in the end is the portion of the vngodly, Doct. 1. euen to all of them, from the wicked vngodly, to the lewd sinner, and [Page 45] from this to the proud scorner: for heere the word is in the plurall number rishangnim, Psalm. 9. 17. and 11. 6. and 37. 38. Mat. 25. 33. 41. 46. Pro. 11. 7. Rom. 2. 8. 9. Reuel. 20. 10. 15.

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

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

That their way, Doct. 2. that is, their counsels, studies, endeuours, pra­ctises, also their glorie, power, honour, and authoritie, shall 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: Ʋse 1. if it bee the way of the wicked, it is the way of wickednesse, Psal. 139. 24. the way of darknesse, Prou. 2. 13. the broad way leading to destruction. Matth. 7. 13.

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

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

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

Therefore aboue all things let vs labour for Gods appro­bation: Vse. 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.

PSAL. II. VERS. I.
Why doe the people rage, Text. and the people murmure in vaine?

GOd spake Psal. 89. 19. 20. 21. sometimes in vision and said, Paraphrase. 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 Psal. 89. 34. 35 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 Psal. 89. 36. 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, Psal. 110. 1. 2. 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? Explanation.] 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 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, Doct. 1. and in full assurance of victorie ouer Christs, and their enemies, doe make light account of their attempts. Esa. 37. 22.

[Page 51] To make a light reckoning of the enemies of the Church; Vse. 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, Doct. 2. 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, Vse. 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, Explanation. 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, Doct. 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, Vse. 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. Explanation.

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, Doct. 1. 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, Vse. mad and furious enemies: [Page 52] 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. Doct. 2.

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: Vse. as Nehemiah found; Dauid here; Daniel; S. Paul after his con­uersion: the world only loueth her owne, Ioh. 15. 19.

And the people, Explanation &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, Doct. 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, Vse. 1. 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, Vse. 2. 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, Explanatiō. 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, Doct. of Christ his sonne, and of his king­dome in the type and antitype, are many and manifold wicked at [Page 53] 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, Vse. 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, Explanation 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, Doct. 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: Vse. 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, Explanation 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, Doct. 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, Vse. 1. and the wic­ked within the Church, for they be very dangerous.

To bewaile our wickednesse that we can be weary in well doing soone, Vse 2. 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. Explanatiō. The word rich is translated of the Septua­gint by [...]. So Acts 4. 25. which is, to bee [Page 54] without effect or fruit, lost labour, empty handed, Mar. 12. 3. Luke 1. 53. teaching,

That the study, Doct. 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, Vse. 1. kicking against the pricks, they shal not prosper. Esa. 29. 8. & 54. 17. Ier. 1. 29.

Great comfort to the godly, Vse. 2. 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, Explanatiō. which was Gods Law, heere of the meditation of the wicked, which is a vaine thing, teaching.

That the meditation of the godly, Doct. 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. Vse. 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, Text. 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 2. Sam. 5. 17. Philistines, 2. Sam. 8. 2. Moabites, 2. Sam. 8. 5. 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, 2. Sam. 2. 8. & 3. 1. 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, Acts 4. 27. 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. Explanation] 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, Doct. 1. 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, Vse. 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, Doct. 2. 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, [Page 56] 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, Vse 1. 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, Vse. 2. Matth. 10. 18. Ioh. 16. 1.

To praise God and pray for good Princes and Gouernors, Vse. 3. that are not enemies, but fathers to Gods people as was Ie­hosophat, Hezechias and Iosiah, &c.

Of the earth. Explanation.] 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, Doct. 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, Ʋse 1. 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, Vse. 2. because they bee but earthly Princes, their power therefore but weake.

Set themselues. Explanation] 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, Doct. are in will readily disposed, in a set­led resolution to oppose themselues against God and his Church. Psal. Vse. 83. 4. 5.

The consideration heereof should stirre vp the people of [Page 57] 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. Explanation] 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, Doct. 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, Ʋse 1. for they easily draw many, and those mighty ones al­so, with them into their sinne.

Let euill counsellors be remoued, Vse. 2. that the throne of Kings may be established in iustice. Prou. 25. 5. and 20. 26.

Take counsell together. Explanation. 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, Doct. 1. 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, Vse. 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, Doct. 2. euen the enemies of God and Christ, want not circumspect warinesse, being wise in their generation, Luk. 16. 8.

To be wise as serpents, Vse. in keeping the innocency of doues, against these wise and politique worldlings.

[Page 58] That therefore the subtle aduersaries sinne not of infirmity, as suddenly ouertaken, Doct. 3. 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: Vse. 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, Doct. 4. 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, Vse 1. as the wicked can be one for wickednes.

This may reproue such as professe to do well, Vse. 2. but yet can­not agree together, and be of one mind to further the same, as indeed they ought.

Here is to bee obserued further, Explanatiō. 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: Doct. 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, Vse. 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, Explanation 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 [Page 59] enemies, and telleth them they fight against God, and shall not preuaile: teaching,

That the Resisters of Gods ordinance, Doct. 1. 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, Vse. 1. and not to resist the same, Rom. 13. 1. 2.

To be a comfort to such as be established by the Lord; Vse. 2. in this that their enemies are Gods enemies.

There are counsells and assemblies as well against the Lord, Doct. 2. as for him. Mich. 6. 16. 1. King. 12. 28. 29. Dan. 3. 1.— Mat. 26. 66. and 27. 1.

Therefore this confutes Papists, Vse. 1. who hold that counsells cannot erre.

Not rashly to approoue euery thing that is concluded by counsells, Vse. 2. but follow the Apostles aduise, 1. Thessal. 5. 21. 1. Iohn 4. 1. Acts 17. 11. Reuel. 2. 2.

Not to bee offended, Vse. 3. if authority haue an eye vnto assem­blies, to preuent conuenticles and vnlawfull meetings.

By annointed is also heere meant Christ the Messiah, Explanation 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, Doct. 1. who are against Christ his annointed, Luke 10. 16.

Such as will therefore thinke they worship the father, Vse. 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, Doct. 2. 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, Vse. make him our aduocate, and learne of him as the doctor of the Church.

Dauid in the spirit prophecied, Explanatiō. and foretold of this, and [Page 60] 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. Doct. 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, Text. and cast their cords from vs.

THus they encourage one another in their rebellious at­tempts: Paraphrase. let neither the Lord nor his Luk. 19. 14. 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 1. Sam. 4. 9. strong and play the men, and Ierem. 5. 5. shake off the yoke of such seruitude, and wholly reiect their gouernment.

This verse sheweth what all these enemies doe especially aime at, Explanatiō. euen rebelliously to seeke their libertie: which tea­cheth,

That the wicked are rebellious, Doct. 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, Vse. 1. lest they be noted for such wicked ones. Vse. 2.

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, Explanatiō. to stirre them vp to the worke. Teaching,

That the wicked can animate and hearten one another in their vngodly enterprises. Doct. 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, Vse. [Page 61] 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. Explanatiō.] 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, Doct. 1. 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, Vse. 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, Doct. 2. euen against the Lord and his Christ. Act. 26. 9. Vse.

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, Explanation 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, Doct. 1. to keepe people in obedience to God, and to his ordinances.

To receiue willingly good lawes, Vse. as necessarie meanes, to keepe the ill disposed within the compasse of their duties.

That rebellious hearts doe hold themselues in bondage, Doct. 2. and as prisoners in bonds, being made subiect to Gods owne lawes.

This should teach all to bewaile this corruption of our hearts, Vse. by which we count Gods easie yoke, and his comman­dements, which are not grieuous, to be so burdensome, & to [Page 62] 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, Doct. 3. though they as Kings would reigne ouer others. Luk. 19. 14.

This serueth to condemne in them their pride and iniu­stice, Vse. who desiring to rule ouer others, cannot endure that God himselfe should rule ouer them.

And cast away their cords from vs. Explanation.] 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, Doct. doe cast away, as it were in contempt, his gouernment, Luk. 19. 14.

Therefore to bring men to a conformitie in Christs go­uernment, Vse. they must first be brought to the obedience of his word.

VERSE IIII.
But he that sitteth in heauen shall laugh: Text. the Lord shall haue them in derision.

BVt let earthly Kings rage neuer so horribly, yet God who is the King of heauen, and Psal. 9. 7. doth sit for euer there as on his throne, before whom the inhabitants of the earth Isai. 40. 22. 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 Psal. 37. 12. 13. and 59. 8. 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, Explanation. 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, Doct.

That the true consideration of Gods beholding and opposing the [Page 63] 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, Vse. 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. Explanation.] Dauid opposeth onely the Lord here to his and Christs enemies: to teach vs,

That he hath strength enough, Doct. 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, Vse. 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: Explanation. out of which words we may learne,

That God is in heauen. Doct. 1. Psal. 11. 4. and 115. 1. 3. Esa. 66. 1.

To reuerence him, Vse. Eccles. 5. 1. to liue holily, as vnder him, and before his eyes.

That therefore he seeth all thing's on earth. Doct. 2. 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, Vse. 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; Doct. 3. whom he can from thence easily confound, and raine de­struction vpon them. Vse 1. Psal. 11. 4. 6. Gen. 7. 11. and 19. 24.

The godly not to feare men, Vse. 2. 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. Explanatiō.] 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 [Page 64] 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. Doct. Psal. 37. 13. and 59. 8. and 33. 10. 11.

Let vs esteeme lightly of the power, Vse. 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, Explanation. 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. Doct. Psal. 11. 4. and 103. 19.

Hereby to know the true God from all false gods: Vse. 1. none the God of heauen but he Ionah. 1.

That also we hereby may vnderstand for our comfort, Vse 2. that his rule and kingdome is ouer all the earth: therfore the Psal­mist putteth these together, Psal. 103. 19.

Shall haue them in derision. Explanation.] 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, Doct. 1. 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, Vse. 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.

[Page 65] That it is also as sure that he hath them in contempt, Doct. 2. 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, Vse. 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, Text. and vexe them in his sore displeasure.

FOr howsoeuer for a while he may seeme scarcely to take notice by Psal. 10. 1. suffering them to goe on in their practises, Paraphrase. so that they blesse themselues in their Ibid .v. 3. & 13 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 Psal. 18. 8. 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, Explanation. 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, Doct. 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, Vse. 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. Explanation] That is in the time appointed, not naming the time certaine, but when the Lord shall thinke it fit, as he hath de­creed, [Page 66] 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, Doct. 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: Vse. 1. 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, Vse 2. 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. Explanatiō.] 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, Doct. 1. are as his wordes, a kinde of speaking vnto vs. Iob. 33. 14.

To consider therefore of his chastisement, Vse. 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, Doct. 2. 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, Vse. 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. Explanatiō.] Both the former and these words also are spoken of God, after the manner of [Page 67] 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, Doct. 1. 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, Vse 1. godly Kings and gouernours: See Psal. 3. 3. my glory.

Beware of withstanding Christ, Vse. 2. 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, Doct. 2. 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, Vse 1. to seeke heere to please him.

The godly to learne hence to be patient, Vse 2. though the wic­ked be now in pleasure, they shall be rewarded in full venge­ance. Reuel. 14. 12.

That at that time, Doct. 3. 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, Vse. while he may be found, while the time of mercy abideth vs, Esay 55. 6.

It may not be omitted here to consider, Explanation 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 [Page 68] 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, Doct. 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, Vse. 1. 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, Vse. 2. 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, Text. as if he said,

IT is not Dauids affecting of a kingdome: Paraphrase. or tyrannous v­surpation, but mine owne worke in fauour towards him: Psal. 78. 70. 71 and 1. Sam. 16. 1. 12. 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 Ps. 78. 68. and 132. 13. 14. 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 Ioh. 5. 27. 43. and Heb. 5. 5. tooke not this office to himselfe, but was by mee called heereunto. I haue giuen him to be the Eph. 2. 22. head of my Church, of which mount Sion is but a type, euen my holy Church which he hath sanctified, Eph. 5. 26. 27. by the wash­ing of water through the worde, that hee might make it to himselfe a glorious Church. Explanation.

Heere Dauid bringeth in God the Father speaking to thes [Page 69] 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, Doct. 1. 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, Vse. 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, Doct. 2. 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, Vse. Psal. 21. 1. and 105. 9. 10. 11. 14 15. Ier. 17. 16.—19 and 20. 11.

Yet haue I set. Explanatiō.] 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, Doct. 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. Vse. Pro. 19. 21. Psal. 105. 9. 10. 11. 14. 15.

The worde nasac heere translated set, Explanation 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, Doct. 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, Vse. 1. 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. Vse. 2. Ier. 23. 2. Chron. 22. 23.

[Page 70] My King. Explanation] 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, Doct. 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, Vse 1. 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, Vse. 2. 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, Explanation 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, Doct. Act. 2. 36. Eph. 1. 20—22. Psal. 110. 1. 2.

To acknowledge him King, Vse. 1. as in Iohn. 1. 49. and 18. 33. Mat. 2. Acts 17. 7. Phil. 2. 11.

To doe him all due reuerence and homage. Vse 2. Philippians 2. 9—11.

Vpon my holy hill Sion. Explanatiō.] 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, Doct. 1. the people of Israel. Psal. 78. 2. Sam. 5. 12.

To acknowledge that Kings vnder God may beare rule o­uer Gods people, Vse. 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. Doct. 2. So Sion is heere called, Esa. 65. 10. Ioel. 3. 17. Zeph. 3. 11. So Ieru­salem. Mat. Vse. 4. 5.

To esteeme reuerently of such places as are dedicated to [Page 71] 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, Explanatiō. 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, Doct. 1. Iam. 4. 12.

To receiue his lawes and ordinances as from our King and dread Soueraigne. Vse.

That as Dauid there dwelt, Doct. 2. so Christ is euer with his Church, Mat. 28. 20.

Being of the Church, Vse. 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, Doct. 3. 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, Vse. 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, Explanation which must be vnderstood in a special regard, for other­wise he is the Lord of the whole earth. Psal. 24. 1.

As Israell then, Doct. 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, Vse. 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, Text. that is, the Lord hath said vnto me, Thou art my sonne, this day haue I begotten thee.

NOw that alreadie spoken, Paraphrase. 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 Psal. 132. 11. 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 Psal. 89. 26. 27 Ezek. 37. 24. 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, 1. Sam. 16. 13. and putting my spirit vpon thee, and furnishing thee with gifts answerable to thy calling, I 1. Sam. 10. 6. 9 changed thee in­to another man, and put another heart into thee. And thou O Christ art truly my sonne, Matth. 3. 17. Luk. 1. 32. 35. Act. 13. 22. Rom. 1. 4. 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, Explanation. 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, Doct. 1. 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, Vse. 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, Doct. 2. now re­sist Gods decree in and vpon them.

[Page 73] Therefore let such resisters know, that as the Apostle saith, Vse. Rom. 13. 2. they must receiue to themselues condemna­tion.

I will declare the decree.

Thus Dauid speaks as a Teacher, Explanation. 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, Doct. is a strong bulwarke of defence, to oppose against all enemies: therefore D [...] ­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, Vse. 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, Explanation. 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, Doct. 1. as well as a King. Deut. 18. Act. 13.

To acknowledge then his propheticall office heere fore­told, Vse. and as the Father commandeth, heare him. Mat. 17.

That so he indeed preached vnto the people his Fathers decree, Doct. 2. as all the Euangelists doe witnesse, and so this prophecie of him to be true.

To acknowledge Dauid a true Prophet of God. Vse. 1.

Behold Christs loue and mercie, Vse 2. who would not hide from his enemies his Fathers will, if they would haue beleeued it.

Reproofe to such, Vse 3. 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, Explanation. who doth shew that this decree was made knowne to himselfe, Doct. we learne,

That it is not enough to haue the word of God to warrant the [Page 74] 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: Vse. for that warran­teth a good action to our selues.

Vnderstanding these words of Christ, Explanatiō. we doe learne,

That God the Father is Christs Lord (according to his hu­manitie) as he here acknowledgeth. Doct. 1.

Therefore all Kings to acknowledge the same much more, Vse. and shew it by feare, Mat. 1. 6.

That he published that which he first heard his Father speake vnto him. Doct. 2. Ioh. 12. 49. and 7. 16. and 14. 24.

The Ministers of Christ to learne hence by him, Vse. 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, Explanatiō. 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, Doct. especially the godly, are very neere and deere vnto God. Psal. 82. 6.

Not to rebell against them, Vse. 1. 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, Vse 2. 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, Explanation 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 [Page 75] thee to bee my begotten sonne. From hence wee may learne,

That Iesus Christ was and is the very sonne of God, Doct. 1. 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, Vse. 1. 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, Vse 2. 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, Doct. 2. Rom. 1. 4. Act. 13. 33.

To confirme our faith in this truth to our great comfort, Vse. when we be sure that our Sauiour is the only sonne of God.

That this doctrine as a maine and most principall point, Doct. 3. 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. Vse.

If wee consider this as a reason, Explanation 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, Doct. as the only sonne and heire of his Father. Heb. 1.

To yeeld therefore this high and soueraigne authority vn­to Christ alone, Vse 1. as so ordained of his Father. Act. 2. 36.

To hold it high treason to place any other ouer y ^e Church, Vse. 2. 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, Explanatiō. Heb. 4. 4. and 5. 1.

Iesus Christ as hee is our King and our teacher: Doct. so our high Priest vnto God. Heb. 4. 4. and 5.

By him only to seeke an attonement with God, Vse. 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, Text. and the ends of the world thy possession.

ANd as for thee, Paraphrase. thou art so altogether after mine owne heart, and hast found such fauour with me, and I am in thee so well pleased, that Psal. 21. 2. 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 Isai. 18. 7., which as a present shall be brought vnto thee, though now a people scattered abroad and spoy­led: Psal. 7 [...]. 8. 11. & Ps. 22. 27. 28. 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, Explanatiō. 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, Doct. 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, Vse. 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, Explanatiō. 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, Doct. and to keepe straight, such as God is willing to make mightie, and to giue them large dominions. [Page 77] 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, Vse. 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: Explanation 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, Doct. one after his owne heart. Of this loue reade Psal. 89. 2. Sam. 8. 14.

Princes to follow the steps of Dauid, Vse. 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, Explanation. 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, Doct. 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: Vse 1. 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, Vse. 2. this authoritie of the Sonne to be so great with the Father.

And I shall giue thee the heathen for thine inheritance, Vse. 3. and the vttermost parts of the earth for thy possession.

This is true in some sort of Dauid, Text. 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: Explanation. Ier. 27. 5. [Page 78] 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, Vse. to whom he hath made this so large promise.

That Iesus Christ reigneth ouer whom he pleaseth, Doct. 2. 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, Ʋse 1. that Christ is able to reigne where he listeth.

To humble such ouer whom Christ reigneth not: Vse 2. for it is because he will not reigne ouer them.

By heathen are meant all people excepting the Iewish na­tion, Explanation the only people of God then visibly.

The Iewes did not only appertaine to Christs kingdome, Doct. 1 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, Vse. who cannot abide this doctrine, Act. 22. though taught by the Prophets.

That wee are the gift of God the Father vnto the sonne: Doct. 2. 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, Vse. 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, Explanatiō. 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, Doct. 1. is Ca­tholike. Psal. 72. 8.—

To beleeue the Catholike Church. Vse 1.

To confute those that tie it to a particular place, Vse. 2. as the Do­natists did to Affrick, and the Papists to the sea of Rome.

That Iesus Christ is the greatest Monarch of the world: Doct. 2. 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.

[Page 79] All to acknowledge him King of Kings, Vse. 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, Text. and break them in peeces like a potters vessell.

ANd for that the Scepter of thy kingdom is a Psal. 45. 6. Scepter of righteousnesse, Paraphrase. and in thy daies Psal. 72. 7. 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 Ier. 19. 11. Isai. 30. 14. Reuel. 2. 27. 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, Explanation. 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, Doct. for wickednes burneth as fire.

To see the vanity of the attempts of the wicked against Christ and his Church, Vse. consider their end.

Thou, Explanation &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. Doct. 2. Sam. 5. 19. 24. 2. Chron. 13. 15. [Page 80] 27. Deut. 25. 19. Ios. 10. 25. Psal. 47. 3.

To pray to God in going to battell as Iehosophat, Vse. 1. 2. Chr. 20. 6.

To acknowledge the victory from him, Vse. 2. 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, Explanation it teacheth,

That God the Father hath decreed, Doct. 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, Vse. by any enemies: God hath decreed the contrary, it shall stand for euer.

Shalt breake them. Explanation.] 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, Doct. 1. 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, Vse. 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, Doct. 2. and will doe it, Esa. 8. 9. 10.

Comfort to the godly against the confederacy of all the wicked against them, Vse. Esay 8. 13. 14. Nehem. 4, 15.

With a rod of iron. Explanation] 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,

[Page 81] That the worde of God is of great strength, Doct. 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, Vse. 1. 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, Vse 2. 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, Explanation. for that the same followers vpon the contempt of his word, we learne,

That strong and vnresistable punishments shall bee laid vpon Christs enemies. Doct. 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, Vse. 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. Explanatiō.] 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: Doct. soone ouerthrowne by Christs iron power, Dan. 2. 44.

Let none of the enemies of Christ boast vainely of their power, Vse. behold heere what it is.

The ruine of the wicked in the day of vengeance is irrecoue­rable. Doct. 2. 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. Vse. 1.

Comfort to the godly, Vse. 2. that one day they shall see Christ vtterly to destroy his enemies.

VERSE .X.
Be wise now therefore ye Kings, Text. be learned ye that are Iud­ges of the earth.

SVch is Gods counsell and decree concerning mee, Paraphrase. 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: Ier. 5. 5. 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, Explanation 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, Doct. 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: Vse. 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, Explanatiō. Esa. 1. Ier. 7. nor baptism, 1. Cor. 7. auaileth any thing.

Albeit that Dauid knew that some enemies of Christ shuld [Page 83] 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, Doct. 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, Vse. 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. Explanation] 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, Doct. 1. to whom hee speaketh. Colos. 3. 8. Psalme 95. Hebr. 3.

To be thus earnestly affected for the peoples saluation, Vse. as God is. Psal. 95. Heb. 3. Col. 3. 8.

Repentance is not to be deferred off, Doct. 2. 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: Vse. 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. Explanatiō.] 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, Doct. 1. 1. Cor. 2. 8. Acts 3. 17. Luke 23. 34.

To learne to know Christ aright, Vse. 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. Doct. 2.

That they are not truely wise (be they neuer so great) that [Page 84] 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, Vse. so long as they be against Christ.

In that Dauid heere exhorts to wisedome, Explanatiō. before seruice in the next verse, he would teach vs,

That knowledge necessarily must be had, Doct. before we can obey, therefore Dauid asketh knowledge, and then promiseth obe­dience, Ps. 86. 11. Esa. 2. 3.

To become obedient, Vse 1. 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, Vse. 2. who make ignorance the mother of deuotion, contrary to Mat. 22. 29. and 5. 39.

O ye Kings. Explanation.] 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, Doct. 1. 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 conuersiō of the mighty, Vse. & 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. Doct. 2. Deut. 17. Esa. 49. 23.

Kings and Princes to acknowledge this their duty before all others, Vse. because they owe the more vnto God for their places and wealth.

Be instructed. Explanation.] 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, Doct. if they will become obedient vnto Christ: for so Christ teacheth his Disciples to doe, Matthew 28. 18. [Page 85] 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 mus [...] Vse 1. 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, Vse. 2. 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. Explanation.] 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, Doct. 1. with their Kings, as for Kings themselues; else Kings can doe little, where their Princes and Magistrates be wicked.

If Kings become religious, Vse. let them take to them such as are also religious. It is true, Kings should be first: but then next, their Nobles and Rulers; else Ioash will not continue re­ligious, if Iehoiadah be dead, and wicked Princes remaine a­bout him.

That as they be Kings of the earth, Doct. 2. so also Iudges of the earth, all earthly which are not in subiection to Christ.

Such as be not subiect to Christ, Vse. let them know themselues to bee but earthly, and therefore must pray vnto the Lord to be framed of a better mould, that as the Apostle speaketh, Rom. 6. 17. they may obey from the heart, the forme of the doctrine whereunto the word of God doth call them.

VERSE .XI.
Serue the Lord in feare, Text. and reioyce in trembling.

NEither doe I call you to my seruitude, Paraphrase. but Gods seruice: Psal. 45. 11. he is your Lord God, and worship you him. And as for [Page 86] this, did you well consider, it is no matter of sorrow, but ra­ther of ioy, Psal. 60. 8. to bee his seruants, who ruleth onely for your peace: reioyce therefore and triumph: the Lord reigneth, Psal. 97. 1. be you glad thereof: and yet forget not your selues to bee sub­iects Heb. 12. 28. Psal. 4. 4. Phil. 2. 12.: mixe the ioy of your weale, with the reuerence of his maiestie, and so stand in awe that you sinne not.

Serue the Lord] Here is shewed, Explanation whereto they must be wise, and what this their wisedome is, euen to doe seruice to the Lord: the word gnabad is to serue as a seruant to his Lord. Gen. 29. 18.

The wisedome and learning that God requires, Doct. 1 is to do him ser­uice: this he accounts wisedome, Deut. 4. 6. Psalme 111. 10. Matth. 7. 24.

Not to thinke that thou hast attained true wisedome and learning in profession of Christ, Vse. till thou doe him seruice: 1. Ioh. 2. 4. Rom. 2. 13. Luk. 12. 47. Iam. 1. 22.

That Kings and Princes are not to liue as they list, Doct. 2. but in sub­iection vnto Christ. Esa. 60. 12. Psal. 72. 10. 11.

To square their liues to the rule of Christs will as his true seruants, Vse. to whom they also, with the meanest, are to yeeld a strict account.

The Psalmist doth not will them to cast off their authori­tie, Explanation. but calles them Kings and Rulers so to serue him. Learne,

That Christs kingdome is not against the earthly dominion of Princes, Doct. 1. to ouerthrow it, as Herod dreamed, Mat. 2. for his king­dome is not of this world. Ioh. 18. 36.

Let not Princes therefore feare to entertaine Christ, Vse. and to become his subiects: hereby they doe nothing at al diminish their earthly glorie, but shal by thus doing liue, more secure­ly vnder Gods protection.

That men may doe seruice to God, Doct. 2. and yet be Kings and Gouer­nours, as zealous Dauid, godly Iosias and other holy Kings in Iudah.

Against the foolish practises of such as gaue ouer their rule, in conceit to serue God better: when they could haue hono­red Christ no way more, then in vsing their high authoritie to Christs seruice.

[Page 87] With feare. Explanation] The manner of this seruice here is noted Iera­ah is a reuerend awe, commended to be the beginning of wis­dome, Pro. 1. 7. this is required in Christs seruice.

Reuerend feare is a speciall grace in Gods seruice, Doct. 1. Pet. 2. 17. Heb. 12. 28. Mat. 4. 10. with Deut. 10. 20. and 6. 13. Esa. 8. 13. Eccles. 12. 13. Mat. 1. 6.

To feare the Lord, Ʋse 1. and shake off carnall securitie in our profession of Christianitie, as also our pride, both which are contrary to true feare.

Reproofe to the proud-ones, Vse. 2. to al that liue in a worldly se­curitie, vnder the profession of Christianitie, though they be neuer so mightie. Gen. 42. 18.

And reioyce. Explanatiō.] The word gil, is to reioyce internally: so it makes him skip for ioy, this is added to feare, and now is the time of Kings, and Princes, and others to reioyce when they bee vnder Christs obedience, for now the Prophet exhorts them to ioy.

There is no cause of true ioy to Kings or Princes, Doct. 1. or any other, till they haue been wise, learned Christ, and put themselues into his seruice, with feare and reuerence, Luk. 15. 23.

To be a partaker of true ioy, Vse. become a true Christian: for such may reioyce. Luk. 10. 20. Psal. 32. 11. Phil. 4. 4. Esa. 51. 3. and 54. 1. and Zeph. 3. 14—.

So is our seruice to Christ mixt with feare, Doct. 2. as also there is true cause of ioy, 1. Pet. 1. 8. Esa. 9. 3. and libertie to reioyce, Psal. 122. 1. and 68. 3. and 106. 5. Iere. 9. 24. Luk. 10. 20. and it is a vo­luntarie and not a coacted seruice. Psalme 110. 3. Esa. 2. 3. Mich. 4. 2.

Not to thinke Christianitie to bee a heauie, Vse 1. lumpish and comfortlesse sadnesse, but that therein is true ioy: and that it is lawfull for the godly to expresse also their ioy in lawfull things outwardly. Deut. 12. 18. Nehem. 8. 10.—12.

To labour to feele this true ioy in Christs seruice. Vse 2. 1. Cor. 1. 31. 2. Cor. 10. 17.

With trembling. Explanation.] With feare is added reioycing, and now to this trembling, as if he had said, So serue with feare, as yet serue him with cheerefulnes, loue and delight, not constrained, and [Page 88] so be merrie and glad, that yet you degenerate not into car­nall securitie and neglect of him.

God affoordeth ioy vnto his people, Doct. and willeth them to reioyce, yet so, as he will not haue it breake out into licentious libertie, Ga­lath. 5. 13. 1. Pet. 2. 16. S. Pauls example for this, who was full of ioy vpon seuerall occasions; yet he beat downe his bo­die, 1. Cor. 9. 29.

Reproofe to such as turne the grace of God into wanton­nes, Vse. when wee are exhorted to worke out our saluation with feare and trembling. Christian religion is not an idle, secure, and wanton profession, but a seruice, to bee performed with feare and trembling. Phil. 2. 12. Heb. 12. 38. Hab. 2. 4.

VERSE .XII.
Kisse the sonne lest he be angrie, Text. and ye perish in the way, if his wrath shall suddenly burne: blessed are all they that trust in him.

ANd finally, Paraphrase. as you haue banded your selues, not onely a­gainst the Lord, but his Christ too: so must you not only serue him, but his Sonne and Annointed also: he is your King, and Prince of your saluation Ioh. 5. 23.. Doe you homage and fealtie vnto him, in submitting your selues to his lawes and word: otherwise know, that you shall but prouoke him to anger, Iere. 21. 12. and kindle his wrath, the least sparke whereof shall be sufficient to destroy you, euen in the middest of your in­tendments before you can effect them: yea rather while you haue time, before his whole displeasure like a fierie tempest a­rise against you, hearken and obey, and by a sincere faith be­leeue in him, because all such, and they only, are truly happie who trust in him.

Kisse. Explanation.] The Psalmist still continueth his exhortation to vrge obedience to the Lord. Nasach to kisse, is put for reuerence and high estimation, Pro. 24. 26. for loue and affection, Iere. 29. 13. and for obedience, Gen. 41. 40. so the word is in the Hebrew, and all may well be here meant.

[Page 89] The seruice due to Christ, Doct. 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, Vse. 1. 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, Vse 2. 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. Explanation.] 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, Doct. and obeyed as Lord and King, Ioh. 5. 23. 1. Ioh. 2. 22. 23. 1. Ioh. 5. 1.

This condemneth all seruice of Turkes, Vse. 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, Explanation 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: Doct. in this title the Father proclaimes him, Mat. 3. and 17. the Apostles confesse him, Mat. 16. 16.

To hold and acknowledge this chiefly, Vse. that Iesus Christ is the Sonne of God, the scope of the Gospell, Ioh. 20. 31.

Lest he be angrie. Explanation] 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, Doct. 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. Vse. 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, Explanation we may learne, [Page 90] That though Christ be meeke as a lambe, Doct. 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, Vse. 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, Explanation. 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. Doct. 1. Iudg. 2. 14. 15.

Doe not therefore offend him, Vse. nor prouoke him to anger, but meere him in all humilitie. Amos 4. 12.

That destruction shall come vpon the wicked, Doct. 2. euen in their way, or Pro. 5. 22. and 11. 5. Iere. 4. 18. and 2. 19. 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: Vse. lest that day come vpon you vnawares.

When his wrath is kindled but a little. Explanation.] 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, Doct. Iere. 21. 12.

Tremble at the consideration hereof when by sinne we do offend God: Vse. 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, Explanatiō. which haue betaken them­selues [Page 91] to his protection: a fit conclusion to this euangelicall Psalme: whence we may learne,

That Christ can and doth make His blessed: Doct. 1. 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, Vse. 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, Doct. 2. they be the blessed companie, Mat. 25. 34.

To account such as bee Christs, Vse 1. though neuer so meane, to be blessed ones.

Singular comfort that thou art a true Christian, Vse. 2. and so blessed from that burning displeasure of God, by thy Sauiour Christ Iesus.

That all these blessed, Doct. 3. 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: Vse. 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, Explanatiō. 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, Doct. 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, Vse. in standing vpon your dignities and callings.

VERSE .I.
Lord how are mine aduersaries encreased? Text. how many rise against me?

O Lord though I am now flying from my sonne, Paraphrase. yet do I flye vnto thee, and am bould to poure forth my com­plaint in thy presence: truth it is that I did despise thy com­mandements Sam. 12. 11. in killing Vriah with the sword, and for this [Page 100] thou didst iustly threaten to raise vp euill against mee out of mine owne house; but loe how now mine enemies are mul­tiplied, which bring mee into great straights on euery side! how many rise vp in armes and open rebellion? and that not onely out of mine owne house, but out of my whole kingdome is euill raised against mee; not onely Absolom my sonne, whom I so called, hoping hee should haue beene the Fathers peace, is now become the Fathers care and greefe; but he hath 2. Sam. 15. 6. stollen the hearts of my subiects from me, vers 31. A­chitophell also is ioyned with him, and the Elders of 2. Sam. 17. 4. Israel, and the conspiracy is great, chap. 15. 12. yea the people flocke vnto him more and more.

Lord. Explanation.] Dauid in his afflictions when many came against him, hath recourse onely vnto God, to helpe him against them all.

The godly in their troubles haue recourse vnto the Lord, Doct. as to their refuge and succour against the power of men, Psalme 7. 1. 2. Chr. 20. 4. 6. 12. and 14. 11. and 13. 14. Ex. 14. 15. Prou. 18. 10. 11.

Heerein to follow the godly to seeke vnto the Lord, Vse. 1. 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. Vse 2. 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, Explanation. 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, Doct. 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.

[Page 101] Not to bee daunted vnder afflictions for thy trespasses, Vse. 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, Explanation. 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: Doct. 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: Vse. 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, Explanation. 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, Doct. 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: Vse. for as a learned man saith, Mali animi indicium est, susque de (que) facere, amerisne vel odio habearis ab illis, quibuscum viuendum est.

Are increased. Explanatiō.] 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, Doct. 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 [Page 102] like in Act. 19. 24. 29. see before Psal. 2. 1. 2.

Not to iudge well of a cause because of a multitude: Vse 1. 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, Vse. 2. 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. Explanatiō.] 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, Doct. 1. 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, Vse. 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, Doct. 2. 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, Vse. 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, Explanation. 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 [Page 103] afflict him: which no doubt he well weighed.

Naturall affection to some that are our aduersaries, Doct. 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, Vse. 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. Explanatiō.] 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, Doct. 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, Vse. if so wee thus be exercised, and finde not one, or a few, but very many aduer­saries.

Aduersaries in an insurrection and rebellion: Explanatiō. 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 rebellion.

Popular flockings vnto an aspiring spirit (as was Absolō) breeds rebellion, Doct. 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: Vse. 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. Explanatiō.] 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,

[Page 104] That most excellent good and holy men, Doct. 1. 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, Vse. 1. 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, Vse 2. 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, Doct. 2. 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, Vse. 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, Explanation. (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, Doct. 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: Vse. 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, Text. there is no helpe for him in God.

NOt content herewith to driue me out of my kingdome, Paraphrase. many of them do further also persecute me with words of hatred, and Psal. 69. 20. 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; Psal. 71. 11. God hath forsaken him, pursue him, and take him, for there is none to deliuer him Psal. 41. 8.; 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 2. Sam. 16. 8. taken him in his wick­ednesse, and hath no helpe in store for him.

Heere Dauid bringeth in his enemies words, Explanation. 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, Doct. 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, Vse. 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, Explanation. 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, Doct. 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.

[Page 106] Therefore beware of credulitie, Vse. 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, Explanatiō. 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, Doct. 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, Vse. 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, Explanation. 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, Doct. and adde sorrow to other present outward crosses: Psal. 69. 20. and 42. 10. Lam. 2. 15. 16.

Not to breake out into insulting, Vse. 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. Explanatiō.] 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, Doct. 1. to thinke that if God afflict his children, and let them alone a while, he indeed hath [Page 107] vtterly forsaken them: Psal. 41. 8. 2. Sam. 16. 7. 8.

The wicked to learne hereby to rectifie this iudgement, Vse 1. seeing the case is farre otherwise, Psal. 103. 9. he chastiseth 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, Vse 2. their iudgement is peruerse.

It is a strong motiue in the wicked, Doct. 2. 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, Vse 1. to reforme their opinion herein, which so heartens them in euill.

The wicked to consider, Vse 2. 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, Explanation. 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, Doct. 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, Vse. 1. 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. Vse. 2.

This may terrifie the wicked: Vse. 3. 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, Explanation. his first name in Scripture, Gen. 1. 1. it is the plurall number, commonly ioyned with a word [Page 108] 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, Doct. 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, Vse. that God is Iehouah Elohim. one, and yet three.

Selah. Explanatiō. 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, Doct. 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, Vse. 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: Text. my glory, and the lifter vp of my head.

BVt let them thinke and speake contemptuously of mee as they will, Paraphrase. 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. Psalm. 26. 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 Psal. 18. 2 & 27. 5. and 31. 3. and 62. 7. 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 Psal. 21. 5. my glory hath beene [Page 109] 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 Psal. 27. 6. with ioy and triumph, and cause the Crowne to flourish thereon againe.

But thou Lord art, Explanation. &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, Doct. 1 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, Vse. 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: Doct. 2. 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. Vse. 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, Explanation. and for his com­fort hee considereth, the Lord to answere him to them all, teaching.

That he that hath the Lord, Doct. 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, Vse. than in al the strength of men, and let vs not feare their oppositions, the Lord is [Page 110] 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. Explanatiō.] 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, Doct. a protection, and sure defence to his children. Gen. 15. 1. Psal. 18. 2. Deut. 33. 29. Psal. 91. 1.

Comfort; Vse 1. 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, Vse. 2. when you rise against the godly, who are hidden vnder Gods protection and power, as vnder a shield.

My glory. Explanation.] By godly, hee vnderstands his kingly dignity, and adorning, as Mat. 6. 29. and he calleth God his glory, for that he aduanced him thereunto, and would maintaine it a­gainst his enemies. As he calleth him his shield, that is, hee that will defend him, so now his glory, for that he wil main­taine his dignity.

Kingly dignity is glory, Doct. 1. Mat. 6. 29. but yet weighty, as cha­bod also signifieth.

Princes to looke vpon the glory of their places, Vse. as yet they withall consider the heauy waight and burden of their places. Exod. 18. 18—23.

The godly make the Lord to bee that vnto them which they are: Doct. 2. if rich, glorious, strong, &c. they hold him to bee their wealth, glory, strength, as Dauid here doth.

Whatsoeuer we be, Vse. hold God to be that vnto vs, thereby shall we acknowledge him the author thereof and preseruer, and that we esteeme him aboue them, while wee haue them, and hauing lost them, yet doe enioy them hauing him.

That God is the maintainer not onely of the bodily safety, Doct. 3. but [Page 111] also of the dignity of his children, to which hee exalted them. Psal. 2. 4. 5. and 21. 5. 8. Ios. 1. 5. 2. Sam. 7. 9. Psal. 62. 4, 6. Numb. 16. and 17. 5. and 12. 10.

Comfort to the godly exalted by God, Vse. 1. that he will main­taine their standing, Psal. 21. 1. if they trust in him.

Wicked not to rise against such as the Lord exalteth, Vse. 2. they shall not preuaile. Psal. 21. 11. but be destroyed. Psal. 62. 3. 4. and 21. 8. 9. for they be Gods euemies heerein, as the Psalmist in the Psal. 21. 8. 9. calleth them.

And lifter vp of my head. Explanatiō.] That is, will make me to reioyce, for in sorrow the head hangeth downe. 1. Kings. 21. 27. as Dauids did heere: so when mens hearts are glad, they lift vp their heads. Psal. 110. 7. Luke 21. 28. from this manner of speaking, and his hope in God, we may note,

That a very godly mans heart will be heauy, Doct. 1. and his counte­nance cast downe in afflictions for his sinnes, though hee know that God doth forgiue him. 2. Sam. 15. 30. with 12. 13.

Iustly to condemne such as be like 2. Vse. Chron. 28. 22. not humbled for iudgements, and yet without assurance of par­don: but if afflictions make sad such a one, oh! in the day of wrath how shall other be ouerwhelmed with sorrowes?

That it is God that lifteth vp his, Doct. 2. and maketh them glad in heart. Psal. 9. 13. and 4. 7. and 30. 11.

To seeke to God for gladnesse of heart, Vse. hee causeth true ioy.

That such as be vnder Gods chastisements, Doct. 3. yet knowing that God hath pardoned them, as Dauid did (see before, 2. Samuel 12. 13.) they can comfortably looke for ioy in the end, Psalme 27. 6.

In thy afflictions aboue all things labour for this, Vse the assu­rance of pardon of thy sinnes, then wilt thou in the middest of troubles confidently expect comfort from God.

VERSE .IV.
I did call vpon the Lord with my voyce, Text. and he heard me out of his holy mountaine.

THis my hope (know ye. Paraphrase. O mine enemies) is not vaine or groundlesse, but I am perswaded heereof by former experiments of his help at hand, when I called vpon him: for this was I went to doe in all my troubles, and herein haue al­waies found comfort and successe, leauing the thought of all humane ayde, I betooke my selfe to earnest prayer, and that not onely in the secret sighes and silent wishes of my trou­bled soule, but with strong cryes did I importune his helpe, and lift vp my Psal. 66. 17. voyce, together with my harty desires, which ascended into his sanctuary on mount Sion; yea into heauen it selfe the seat of his holinesse, from whence hee hath heard me, and not putting backe my Ps. 66. 19. 20. prayers, nor his mercie from me, hath answered my requests, in giuing me such things as I prayed for.

Dauid heere beginneth to turne his thoughts to himselfe, Explanation and considers what formerly he had done, and how God had dealt with him, interrupting his complaint to God, to speake to himselfe thus in 45. and 6. verses, before he brast out in­to prayer againe, teaching,

That the experience of Gods former mercies and helpe, Doct. is a good confirmation of our faith, to looke againe for helpe in pre­sent perills. 1. Sam. 17. 32. 34—37. 2. Chron. 20. 7-10. 2. Tim 4. 17. 18.

To take notice of Gods goodnesse towards vs from time to time, Vse. that by former mercies wee may be strengthened in our faith, to expect helpe from God in present perills. Psalm. 77. 11.

I did call. Explanatiō.] Hee sheweth the meanes hee vsed for helpe in his former troubles, as also now, vers. 7. to teach,

That inuocation and prayer, Doct. is one thing, in which the god­ly exercise themselues in aduersity, and the meanes they vse for [Page 113] deliuerance. 2. Chron. 20. 2—13. Esa 37. 14—20. Psal. 18. 3. and. 5. 1. 2. 3. 10. 11. Act. 4.

In aduersity and trouble, Vse. to giue our selues to prayer, as we see the godly doe: for God will helpe such as doe call vp­on him, Psal. 50. 15. 2. Chron. 13. 14. 15. and 14. 11. 12. and 16. 9. and 77. 2. 3.

With my voyce. Explanation.] The word chara is to crie, and here voyce is added: for there is a crying as well without voyce, as with it: Exod. 14. 15.

True prayer is a crying in the eares of the Lord, Doct. and the fer­uencie thereof causeth the sound of the voyce, and the mouth to speake aloud: Exod. 14. 15. Heb. 5. 7. Psal. 66. 17. 2. Chron. 32. 20. 1. King. 8. 28.

To be feruent in our prayers vnto God, Vse. 1. such prayers auaile much. Iam. 5. 16.

A reproofe to such as be remisse and cold in prayer, Vse. 2. neuer come to crying in the eares of the Lord: but pray supersti­tiously, or formally, and not heartily.

Vnto the Lord. Explanation.] Dauid sheweth to whom he prayed, euen to the Lord.

The godly pray only to God, Doct. and to none but him, Gen. 4. 26. and 12. 8. and so did all the faithfull, and no instance to the contrary.

To make our prayers only to God; Vse. not to Saints, Angels, or Virgin Mary, but to him whom wee can call Father. Mat­thew 6.

And he heard me. Explanatiō.] Here is the successe he found in prayer: God heard him. The word gna-nah is to answere, which is to heare, as he certifieth that hee heareth, and granteth their re­quests which pray to him.

That the godly pray not in vaine, Doct. 1. it is not lost labour to call vp­on him, as examples shew, 2. Chron. 13. 14. 15. and 14. 11. 12. and Dauid witnesseth experimentally, Psal. 6. 9. and 22. 24. and 118. 5. So we may see also 2. Chron. 30. 20. 27.

To be hereby encouraged to this holy exercise, Vse. when wee know the Lord will not lend vs a deafe eare, and send vs a­way emptie, but will heare vs & grant our requests. Ps. 34. 17.

[Page 114] That whom God heareth indeed, Doct. 2. them he answereth, that is, he by some meanes doth shew that hee hath heard them: Esa. 30. 19. and 41. 17.—19. and 58. 9. 1. King. 18. 24. 36. 37. 38.

Pray therefore with Dauid, Ʋse 1. as in the Psal. 22. 21. Saue me from the Lions mouth, and answere me in sauing me: and 1. King. 8. 30. 32. 34. 36. 38. 39. 43. 49 50.

Hereby to trie the effectualnes of our prayers with God: Vse. 2. by the effects wee may know: for hee answereth whom hee heareth. Esa. 30. 19.

Out of his holy mountaine. Explanatiō.] Of this mountaine, and holines thereof, see before, and Psal. 2. 6. but hee is said to be heard from hence, because there was the Sanctuary and Arke, by which Christ Iesus was prefigured, from whence the Lord promised to make answere to such as should call vpon him. Exod. 25. 22. and 29. 42. Hereby teaching,

That God is faithfull in his promise to performe it. Doct. 1. This Dauid hereby doth witnesse. So Salomon, 1. King. 8. 20. 58. and so is he euer to all his people, Deut. 32. 4. and 7. 9.

To trust the Lord in his word, Vse. hee will neither faile vs nor forsake vs, Ioh. 1. Heb. 13.

That the godly haue in their prayers respect vnto Gods pro­mise▪ Doct. 2. this made Daniel turne his face towards Ierusalem, be­cause he (would and should but) could not be there, Dan. 6. 10. Esa. 37. 16. compared with Exod. 25. 22.

To consider of the promise of God in praying vnto him. Vse 1. 2. Chron. 20. 9.

As the godly in the old Testament directed their prayers toward the Arke of the Couenant, Vse. 2. and so to receiue helpe from that holy mountaine: so are we to looke for helpe from heauen, beleeuing in Christ Iesus the Prince of the Coue­nant.

That God heareth them, Doct. 3. that are vniustly driuen out of the place of Gods presence; that is, from the visible congregation of Gods people, as well as if they were there in personall pre­sence, so be it in heart they be there. So heard he Dauid here: so Daniel, chap. 6. as Salomon prayed, 1. King. 8. So doth hee yet now heare his people.

[Page 115] Comfort for such as are persecuted, Vse. and driuen vniustly, from among the faithfull, by Antichrist and his members, the Lord will heare out of his holy mountaine: though they be driuen out of the assemblie of men visibly, yet are they not re­iect of God, but numbred among his Saints, so long as they endeuour to please him.

VERSE .V.
I laid me downe and slept, Text. and rose vp againe: for the Lord su­stained me.

IN which respect (namely that the Lord heard me) I was most confident and secure: Paraphrase. and although for others, vsual­ly troubles breake sleepe, and care cause it to depart, when if they climbe vp to their beds, their eyes slumber not, nor their eye-lids take any rest, but Iob. 7. 4. measuring the euening by coun­ting the watches thereof, they are full of tossing to and fro, till the dauning of the day: yet did I lay me downe in peace, and tooke my rest; and my sleepe was sound and sweete vnto me. Iob. 7. 13. My couch relieued me, and my bed brought comfort to me: I was not affrighted with dreames, nor astonished with visions: I was not raised vp with out-cries, neither did sudden terrors stirre me vp, till being fully refreshed, I awa­ked of my selfe: and that because Gods helpe was as the pil­low whereon I rested my head: yea this was a strong pillar, whereon relying, he hath vnderpropped and vpholden me.

Heare he proueth to vs how the Lord heard him, Explanation. by safe keeping him in the perill.

The godly doe not only pray, Doct. but doe obserue also, how the Lord heareth them, and keepeth it in remembrance: as he doth here, and Psal. 9. 13. 15. 2. Cor. 12. 8. 9. So the Scriptures record the prayers of the godly, and how the Lord heard them also: 2. Chron. 20. and 14. Exod. 14. and 32. 14.

To obserue the successe of thy prayers, Vse. that by experience of Gods mercie, thou maiest be strengthened in faith to pray, and therein to be frequent and feruent in all thy troubles.

[Page 116] I laid me downe and slept, Explanation. I awaked.] That is, I Dauid in trou­ble became thus secure: for by these speeches is noted a mind secure, and one safe from dangers: Leuit. 26. 6. Iob. 11. 18. 19. Ezek. 34. 25.

Such as put their trust in God, Doct. can quietly performe the ordi­nary actions of life, without anxietie of spirit, and fearefull di­stractions: Act. 12. 6. and 16. 25. Numb. 24. 9.

To checke such as professe faith in God, Vse. and yet are in troubles ouerwhelmed with cares, and distracted with feares.

It is to be noted, Explanatiō. that the Prophet doth shew first how he came to be so secure, to lie downe in his perils, euen by pray­er and faith resting in God, who did heare him before he be­tooke himselfe to sleepe: teaching,

That a godly mans securitie, Doct. is not of a senselesse stupiditie, nor of a desperate temeritie, but of a sure confidence in God, hauing earnestly implored his aide: Psalme 112. 7. Act. 27. 22. 23. 25. Psal. 4. 8.

To labour for faith in perils, Vse 1. that wee may rest securely: Pro. 2. 24. 25. 2. Chron. 20. 20.

To discerne a difference betweene the spirituall securitie of the godly, Vse 2. and carnall securitie of the wicked, which com­meth not of faith and holy prayer, but of a blockish benum­mednes, Pro. 23. 35. or of a desperate foole hardinesse; or of a presumptuous leuitie; or idle conceit of their owne power, or earthly strength, as 1. King. 20. 16. 18.

By Dauids example, Vse. 3. before wee lie downe to rest, let vs learne to commend our selues to God in prayer.

For the Lord sustained me. Explanation.] By the Lord; it was not of him­selfe, or by his guard or kingly authoritie, that hee thus was preserued in his rest and sleepe. The word Samach is to su­staine one by putting vnder his hand, Psal. 37. 17. 24.

The state of the godly is most secure through Gods protection: Doct. Psal. 91. Pro. 3. 24.—26. Ezra. 8. 22. 31. 1. Sam. 2. 9.

To giue him the glorie of our preseruation, Vse 1. as Dauid here, and Psal. 4. 8. and 118. 13. 14. Exod. 15.

To shroud and shelter our selues vnder his protection, Vse 2. and [Page 117] to cast our selues vpon him. Consider Psal. 37. 5. Pro. 16. 3. Psal. 118. 8. 9. and 33. 18. 2. Chron. 16. 9.

VERSE .VI.
I will not be afraid of tenne thousand of the people, Text. that should beset me round about.

FRom this experience of Gods help heretofore, Paraphrase. I now dare be bold to glory in the same, and for the time to come not feare what man can do vnto me, nor be afraid of any distrust­full care, neither for the multitude of enemies, nor any straits, or disaduantages, that they can bring me too: no, though neuer so many Psal. 17. 3. thousands and tenne thousands of the peo­ple, swarming together like Locusts in number, should be­siege me round about, where flesh and blood would thinke it impossible to escape: for the Lord Ibid. vers. 1. is my light and my salua­tion, whom then should I feare? The Lord is the strength of my life, of whom then should I be afraid? The Lord, I say, is with me Psal. 118. 7. amongst those that helpe me: Psal. 54. 4. therefore shall I see my desire vpon mine enemies.

I will not be afraid. Explanatiō.] Dauid hauing found God so sure to him, hath gotten a spirit of valour and true fortitude.

Assurance of Gods aide, Doct. and experience thereof, causeth true valour, and maketh a man of an vndaunted spirit: 1. Sam. 17. 26. 32. 34.—36. Ezra. 8. 22. 31. and Psal. 118. 6. Rom. 8. 31. Psal. 27. 1. Nehem. 6. 11.

To expell feare and become valiant: Vse. let vs trust in the Lord, Psal. 56. 3. 4. 2. Chron. 16. 8. So did Moses exhort the people in their feare, Exod. 14. So in 2. Chron. 20. 20. This assurance of Gods aide made Abijah couragious, 2. Chron. 13. 12.

For tenne thousands of people. Explanatiō.] A certaine number for an vncertaine, meaning an hoast of men.

The righteous (vpon Gods assurance) are not daunted with the multitude of enemies: Doct. Psalme 27. 3. 2. Chron. 14. 9. 10. 11. 1. Sam. 14. 1. 6.

[Page 118] Not to be dishartned by a multitude of enemies: Vse. consider how God is with his. Ios. 1. 5. 6. 7. 10. and 10. 8. 9. and 11. 6. 7. Not to bee like the wicked, who flye and none pursue them. Prou 28. 1.

That haue round about set themselues against mee. Explanatiō.] The word Sabah is to compasse about as a circle, or a place besie­ged, Esa. 22. 7. Dauid euen in such a perill saith hee will not feare, of such strength is his faith.

The faith of Gods children is firme, Doct. not onely in light perills, but in dangers (after mans reason) vnauoidable. Psal 23. 4. & 118. 10. 11. Dan. 3. 17. and 6. 23. Psal. 46. 1—3.

In most desperate perills to haue a firm and constant faith in God, Vse. as the examples of the godly doe encourage vs, for he that fainteth in the day of aduersity, his strength is small. Prou. 24. 10.

In this that Dauid is so without feare, Explanatiō. in this trouble which came for his sinnes, which the Prophet had threatned, when all men almost had forsaken him: and hee heard that it was published that God had also left him. We may learne,

That incredible is the strength of Faith to cheere vp the spi­rit of a godly man, Doct. beyond all humane strength and power of reason: both for temporall deliuerances, as all the former Scriptures and examples shew, as also for spirituall safety. Rom. 8. 35—39. so Iob will trust in God though he kill him: and was sure his redeemer liued.

Labour for this vnconquerable vertue, Vse 1. which can doe more to giue sound comfort in the middest of al discomforts, then all earthly power, honour, wealth, friends, &c. it euer gets the victory, for it ouercommeth the world, 1. Iohn 5. 4. see what faith can doe. Read Heb. 11.

Not to condemne that for madnesse and folly, Vse. 2. which is by the power of faith warrantably either said or done, though it crosse all reason in mans naturall apprehension.

VERSE .VII.
O Lord arise, Text. helpe me my God, for thou hast smitten all mine enemies vpon the cheeke bone: thou hast broken the teeth of the wicked.

NEither yet (O Lord) doe I so much boast of thine ayd, Paraphrase. as with mine earnest prayers, again craue it at thy hāds; and as mine enemies rebelliously rise vp against mee, so doe thou in thy righteousnesse arise for my cause. Stand vp O Lord and that soone, let not man preuaile: doe not now Psal. 44. 24. by delaying make as if thou didst not heare, or hide thy face, or forget my misery and affliction: but by thy present & speedy helpe, shew that thou art most intent and watchfull for my preseruation. Yea according to thy couenant and promise, by which thou dost vouch safe to be my God, and to giue me a Right in thine owne selfe; so I beseech thee to helpe mee thy seruant, and redeeme me for thy mercies sake. And I am bold to giue a reason why thou shouldest, euen from thy wonted goodnesse, and former deliuerances, which haue beene euer of old: in which respect thou shouldst seeme vnlike thy selfe, except it please thee to helpe me at this time also. But so it is that heretofore thou hast alwaies holpen mee in my greatest extreamities, and hast smitten Micah. 5. 1. mine enemies with most ig­nominious & condign punishments: and when they thought presently to deuoure and eate mee vp, like so many ramping and Psal. 57. 4. and 22. 13. roaring Lions, yet thou didst then smite them all vpon the Psal. 58. 6. and 22. 21. iawes, and breake their teeth, and plucke mee as a pray out of their mouthes, by bringing fearefull iudgements vpon them, and abating their force, and repressing their rage, that they had no power at all to harme or annoy me.

Hauing thus fitted himselfe to pray: Explanatiō. first, complaining: secondly, by faith, repelling the temptation: and so thirdly comforting himselfe from former experience: fourthly, be­ing without seruile feare, he falleth to prayer, teaching,

That men are then fittest to pray, Doct. when their passions are [Page 120] allayed, their feare remoued, their faith strengthened to call vp­on the name of the Lord.

In comming to pray and to inuocate Gods name, Vse. striue to haue a quiet, a comfortable cheery spirit, and a faithfull heart, least wauering wee obtaine not our petition. Iames 1. 7.

O Lord. Explanatiō.] In the fifth verse is noted his security, in the sixt, his holy boasting against his enemies, as not fearing any of them, yet heere he immediately cryeth O Lord, and craueth his helpe, to shew,

That a godly man is so secure, Doct. 1. so without feare, and so per­swaded of Gods protection, as he yet neglecteth not still to pray, and to implore his aid: as Dauids practise sheweth, compa­ring these places, Ps. 37. 1. 3. with ver. 7. Ps. 56. 4 11. 9. and 118. 6. 17. 25.

So to beleeue, Vse. and to be secure of Gods help and succour, as yet wee may not neglect to pray, and call vpon his holy name, neither to neglect lawfull meanes appointed for our safety, for else it is rather a tempting of God, then a holy trust in his helpe.

That the best of Gods children in present dangers may haue mingled thoughts, Doct. 2. euen in a moment, by which the heart is now resolute, by and by somewhat disquieted, experience yet sheweth this, which was in Dauid, Psal. 27. 1. 2. with ver. 9. 12. and 42. 5. 6. and 86. 12. 16. 17.

In great measure of assurance and comfort, Vse. 1. not to be lifted vp, but rather pray for the continuance thereof.

In this ebbing and flowing not to be deiected, Vse. 2. but in the disquietnesse of mind haue recourse vnto God, and pray for a new supply of grace, and a reflowing of comfort into our soules againe.

Arise. Explanation.] This is vsuall in the Psalmes, Psal. 44. 23. and 7. 6. 10. 12. and 17. 13. &c. which is attributed vnto God, be­cause while he suffers the wicked, he seemeth to sit as careles, or as one asleepe: but when he punisheth them, hee seemeth to arise, Doct. 1. heereby teaching,

That the patience of God (through which the wicked some­time [Page 121] 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: Vse 1. 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, Vse. 2. Psal. 9. 18. he is patient, but sleepeth not. Psal. 121.

Saue me] These words doe expresse Dauids meaning in the former word, Explanatiō. 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, Doct. 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, Vse. to goe out of our selues, and desire the Lord to saue vs.

My God. Explanatiō.] Of the name Elohim, translated God, see vers. 2. before: but here my is added, to shew,

That albeit God is God to all, Doct. 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, Vse. 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, Explanatiō. &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, Doct. 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, Vse. 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.

[Page 122] Smitten all mine enemies. Explanatiō.] 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: Doct. 1. Iere. 37. 10. Esa. 13. Exod. 12. 23. 29. and 15. 6.

To feare Gods stroke: Vse. 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, Doct. 2. 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, Vse 1. 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, Vse. 2. that they haue such a one to stand for thē, one that can and will smite their enemies. Ps. 9. 9. 10.

Ʋpon the cheeke bone. Explanation.] 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, Doct. 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: Vse. but waite on the Lord, Esa. 8. 13. 14. with verses 9. 10.

Thou hast broken the teeth of the wicked. Explanation.] 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, Doct. 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.

[Page 123] Let vs therefore make our prayers vnto God: Vse. 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, Text. and thy blessing be vpon the people.

NOw for these and all other thy great deliuerances, Paraphrase. which thou hast wrought for me, thine be all praise, and glory, Reuel. 7. 10. and 12. 10. and 19. 1. 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 2. Sam. 15. 11. 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 Psal. 29. 11. them, I say, with peace and concord, with loyaltie and obedience, with plentie Psal. 28. 9. and prosperitie, and all other thy benefits and graces heaped vpon them.

Saluation to or of the Lord. Explanatiō.] 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: Doct. 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, Ʋse 1. 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, Vse. 2. 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, Vse 3. policie [Page 124] or chance, Saints, Idols, &c. but reade Psalme 33. 16. 17. and 20. 7. Esa. 10. 4.

Thy blessing vpon the people. Explanatiō.] By blessing is meant plentifull bestowing of good things, Gen. 24. 35. Deut. 28. 2—Eph. 1. 3. Gal. 3. 8. And thus Dauid prayeth for the people euen rebel­ling against him: such is his loue towards them.

That a gracious good King, Doct. loueth, prayeth for, and wisheth all good to his people: 1. King. 8. 22.—2. Chr. 29. 18. 19. euen when they haue shewed themselues rebels also against him, as Mo­ses did, Numb. 14. 2. 13—19. and Dauid here.

Princes to be like minded towards their subiects in these daies, Vse. to loue them, to pray for them, and to wish them al hap­pinesse, Psal. 28. 9. and 29. 11. At the prayer of good Heze­kiah, the Lord heard and healed the people, 2. Chron. 30. 20. yea at his request also deliuered them, and confounded the deuouring aduersaries. 2. Chron. 32. 20. 21.

If the words be taken not as a prayer, Explanatiō. but as a part of the sentence with the former; then it is, as if it had been said, that he praised God for this saluation shewed to him, which was Gods blessing vpon his people: for so here they be called: and so from hence may we learne,

That the preseruation of a godly and a gracious King, Doct. 1. is the blessing of God vpon the people, 1. King. 10. 9. That which may be said of the setting vp of such a King, the same may be a­uouched of the preseruing him. 2. Sam, 5. 12.

To blesse God for the long life and reigne of godly Kings and Queenes: Vse. for their liues are the peoples blessing, as may appeare in Dauid, Iehosaphat, Hezekiah, Iosiah, &c. And the manifold change of Princes is a punishment of God for the sinnes of the people, as Salomon tels vs.

That the people committed to the charge of the mightie, Doct. 2. are the Lords, and not theirs. 1. Sam. 2. 24. 2. Sam. 5. 2.

The mightie Potentates to consider of this, Vse. that their So­ueraigntie is a charge (as Moses speaketh, Numb. 11. 11.) ouer Gods people: and therefore to reigne as did Dauid, 2. Sam. 8. 15. knowing that they shall make account vnto God for his people, committed to their custodie.