Davids Music — Richard Bernard

Davids Music · Richard Bernard

The ſecond Pſalme.

THE ARGVMENT.

THis Pſalme is in order the ſecond, Acts 13. 33. though ſome hauehave held it all one with the firſt, this ending with bleſſed, as the other therewith beginneth. It hath no title, but is aſcribed by the holy Apoſtles vntounto Dauid, Acts 4. 25. who is thought to hauehave penned it, after his victories ouer the Philiſtines, who gathered themſelues againſt him, when the people had made him King in Sauls roome. In which, as in many other things he was a type of Chriſt, of whom alſo this Pſalm ſpeaketh. Acts 4. 25. 26. 27. Heere Dauid the King, Dauids kingdome, and his enemies, ſet out Chriſt the Meſſiah our King, his kingdome, and enemies rebelling againſt him. It is a mixt Pſalme, containing Doctrine, The princpiall point of the Pſalme.Propheſie, and exhortation: the principall point in it, is this, that as Dauid by Gods appointment, was to rule in Sion; and to ſubdue the nations (maugre their harts) ſo Chriſt Ieſus (as here is fore-promiſed, and now is fulfilled) by the appointment of God his father, was to be establiſhed in his kingdome, and therein to beare rule, as is ſhewed in verſ. 6. 7. 8. 9. in deſpight of all his enemies, not being able by their power, or policie, to withſtand him, as verſ. 1. 2. 3. 4. doe manifeſt, but ſhould in the appointed time, feele the power of his heauy, and wrathfull indignation? if they did continue to oppoſe him. verſ. 5. And therefore the Pſalmiſt hereof certainely perſwaded and wiſhing ſaluation to ſuch, as God hath ordained to be ſaued, exhorteth them to be wiſe, to feare the Lord, to ſerue him, and to doe him homage, leaſt they periſh, pronouncing them contrarily to be moſt happie, which doe yeeld all humble ſubiection, and doe put their truſt in him. ver. 10. 11. 12.

The vſe and profit of this Pſalme.

IT is a propheticall hiſtory, or an hiſtorical prophecy in Dauid the type of Chriſt Ieſus the Antitype. I. Shewing how he ſhall be King. II. That he ſhall hauehave many enemies of the meaneſt, as alſo of the mightieſt, banding themſelues together againſt him. III. That yet for the Churches comfort, their attempts,Pſalm. 7. 14. ſtudies, conſultations, power, pollicy and rage, ſhall proue to bee of none effect: let them trauell with wickednes, and conceiue miſchiefe, they ſhall yet bring forth a lye: for Chriſt ſhall confound them. So as in this Pſalme the godly may comfort themſelues in an aſſured victory againſt their enemies, they may hereby in their faith be ſtrengthened, touching all their ſpirituall aſſaults made for the ouerthrow of Chriſts kingdome, againſt which the gates of hell ſhall not preuaile. In all their miſeries, afflictions and troubles, they may hauehave recourſe vntounto Chriſt their King and Soueraigne, for aide and defence, who is able, and will alſo reuenge their iuſt quarrell, with his iron ſcepter vponupon thoſe baſe and earthen veſſels. And heere the wicked that cannot away to be vnderunder Chriſts eaſie yoke, neither may endure to beare his light burthen, may in time learne to bee wiſe, and to ſerue the Lord, reioycing in trembling: leſt the Lords anger be ſtirred vp againſt them, to their vtter confuſion. He is a Lambe, he is a Lion: as a Sauiour, ſo a Iudge. Hee hath the ſentence of abſolution, Come ye bleſſed, and the ſentence of condemnation, Goe ye curſed: he treaſureth vp mercies for thoſe that bee his. Bleſſed are all they that put their truſt in him: but reſerueth vengeance: vialls full of wrath to be poured on the head and hairy ſcalp of all that riſe vp againſt him.

The reſolution of this Pſalme.

This Pſalme hath two parts:

1. A twofolde narration.

1. Of the attempts of the wicked againſt y^e kingdome of Dauid, as the type, and of Chriſt as the antitype, ſet downe

1. By way of interrogation, admiring their folly to goe about that, which was impoſſible to effect. verſ. 1.

2. By an affirmatiue declaration, and that

1. Of their aſſociation, & leagueing together. verſe. 2. illuſtrated from the

1. Perſons conſpiring: Kings and Princes.

2. Perſons againſt whom: the Lorde and his annointed.

2. Of their encouraging one another to this rebellion. ver. 3.

2. Of Gods maintaining both the one & the other: & this again is twofold:

1. Of the power of God whereby he

1. Scorneth their attempts, as not able to doe harme. verſ. 4.

2. Confoundeth them in his diſpleaſure. verſ 5.

3. Annointeth his King, and ſetteth him ouer Sion. verſ. 6.

2. Of his mercy manifeſting his decree, if this might moue thē to obey, and that

1. Concerning the perſon of this King. verſ. 7.

2. Concerning his kingdome and the amplitude thereof. verſ. 8.

3. Concerning the power and effects of it againſt ſuch rebellious ones. verſ. 9.

2 An exhortatory concluſion, wherein is ſet downe,

1. The things whereto he exhorteth theſe, are,

1. Wiſedome to obey, verſ. 10.

2. To worſhip him as their God. verſ. 11.

3. To do fealty, as to their King. v. 12.

2. Reaſons to moue hereunto, which are

1. His diſpleaſure, and the euill that will follow, if they do not obey. verſ. 12.

2. Happines, if they do betake themſelues to his protection. verſ. 12.

The generall obſeruations.

IN this Pſalme thus ſetting out Ieſus Chriſt his perſon, his offices, his kingdome, ſo fully before hand to the people of God in the old Teſtament, as it is now verily fulfilled in our eyes, we may learne, I. That this Pſalme was not of any priuate interpretation, but was deliuered by Dauid, as hee was moued by that vn-erring ſpirit of God, as all holy men were, 2. Pet. 1. 20. 21. II. That the doctrine of the Goſpell of Chriſt and his kingdome was no new doctrine, when he was incarnate, which hee and his Apoſtles taught; but that pure and moſt holy ancient truth deliuered before in the holie Scriptures, as the word ſheweth, Luk. 24. 27. 44. Acts 26. 22. and 28. 23. III. That as the knowledge of Chriſt was reueiled vntounto the holie men of God: ſo they taught the ſame which they did receiue concerning him, (and as wee now beleeue) vntounto the people of God. So Iacob, Geneſ. 49. 10. 11. Mich. 5. 2. Eſa. 7. 14. and 9. 7. and 35. 5. and 53. and 61. 1. Zacha. 9. 9. and 13. 7. 11. 12. Dan. 9. 26. Dauid heere, and Pſal. 22. &c.

PSAL. II. VERS. I.

Why doe the people rage,Text. and the people murmure in vaine?

GOd ſpakeaPſal. 89. 19. 20. 21. ſometimes in viſion and ſaid,Paraphraſe. I hauehave laid help vponupon one that is mighty; I hauehave found Dauid my ſeruant, with mine holy oyle hauehave I annoynted him: mine hand ſhall be eſtabliſhed with him, and mine arme ſhall ſtrengthen him: mybPſal. 89. 34. 35 couenant with him will I not breake, nor alter the thing that is gone out of my mouth; I hauehave ſworne by my holineſſe that I will not faile Dauid. And not onelyonly for Dauid himſelf, but for hiscPſal. 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,dPſal. 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 onelyonly 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.

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 vsus 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 vponupon 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 hauehave euer an eye vponupon thoſe that will not be of our religion, and yet be nigh vsus, 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: 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 hauehave 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 vponupon 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 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 vponupon 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 vponupon 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 foreign. So Acts 4. 25. which is, to bee without effect or fruit, loſt labour, empty handed, Mar. 12. 3. Luke 1. 53. teaching,

That the ſtudy,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 onelyonly the ignorant and common multitudes, but the Kings of thea2. Sam. 5. 17. Philiſtines,b2. Sam. 8. 2. Moabites, c2. 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, d2. Sam. 2. 8. & 3. 1.Abner, and the whole houſe of Saul take counſell together and warre againſt him. And not onelyonly againſt Dauid, but againſt the Lord Chriſt alſo, of whom hee was a type,eActs 4. 27. both Herod and Pontius Pilate, with the Gentiles and people of Iſraell, hauehave gathered themſelues together, and in ſo doing hauehave 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. foreign, the Septuagint, foreign. 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 vsus 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, 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 vponupon the multitude for number,Vſe 1. no more vponupon 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 louelove 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 louelove 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 vntounto 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 God: Firſt, vntounto 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 vntounto euill.

And the rulers. Explanation] The word rodſen ſignifieth a counſell, or one next to a King, a Prince foreign Iud. 5. 3. foreign, Eſa. 40. 23. foreign. 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 foreign, ſimul, in one place, Gen. 13. 6. foreign, vnanimity, with one heart to conſent, Exod. 19. 8. Acts. 4. 24. foreign, 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.

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 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 foreign, 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 eueryevery 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 hauehave an eye vntounto 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 vsus,

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 hauehave 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 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 vsus breake their bands,Text. and caſt their cords from vsus.

THus they encourage one another in their rebellious attempts:Paraphraſe. let neither the Lord nor hisaLuk. 19. 14. annoynted reigne ouer vsus: but howſoeuer they thinke to impoſe vponupon vsus their lawes and ordinances, and with theſe as with ſtrong bonds and cords to binde and fetter vsus; yet let vsus beeb1. Sam. 4. 9. ſtrong and play the men, andcIerem. 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 vsus] 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 louelove to God,Vſe. when we hauehave 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 hauehave great purpoſes and reſolutions,Doct. 1. and hauehave 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 vsus, 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, Explanationthe 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 pray with Dauid that we may know and hauehave proofe of the goodneſſe of his lawes, that we may louelove them. Pſal. 119. 140

That therefore ſuch will not hauehave 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 vsus. 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 hauehave them in deriſion.

BVt let earthly Kings rage neuer ſo horribly, yet God who is the King of heauen, andaPſal. 9. 7. doth ſit for euer there as on his throne, before whom the inhabitants of the earthbIſai. 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 GodcPſal. 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 vntounto God, whom he knew ſaw them well, and laughed at their follie: teaching,Doct.

That the true conſideration of Gods beholding and oppoſing the wicked, and of his light account of them and their ſtrength, is that which makes a godly man to iudge all their wicked enterpriſes to be but vaine. Exod. 14. 13. 2. Chron. 20. 20.

To make light of all the rage,Vſe. plots, power, and pohcies of the wicked, let vsus lift vp our eyes vntounto 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 onelyonly the Lord here to his and Chriſts enemies: to teach vsus,

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 vntounto 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 vnderunder 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 hauehave 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 vponupon 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 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 vsus 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 hauehave 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.

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 byaPſal. 10. 1. ſuffering them to goe on in their practiſes,Paraphraſe. ſo that they bleſſe themſelues in theirbIbid .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 ifcPſal. 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 onelyonly 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 onelyonly 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, 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 vntounto 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 vntounto 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 vntounto vsus. 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 louelove 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 men, to ſhew that God doth to the enemies of Chriſt, as men in wrath and diſpleaſure, who ſpeake vntounto 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 onelyonly as an auenger for things done, and not in mercy to reclaime them, 2. Theſſ. 1. 7. 8. but they ſhall hauehave 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 vsus, 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 eueryevery thing: as God to men, his ſitting to their ſtanding, heauen to earth, his laughter to their rage and murmuring, his deriſion to their mightineſſe, pride and policy, his speaking in wrath, to their purpoſe to breake his bands, his vexing them in displeaſure, to their caſting away of his cords: all teaching vsus,

That God is all-ſufficient to anſwere the wicked eueryevery 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, eueryevery 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 eueryevery 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 hauehave ſet my King vponupon 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: aPſal. 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 hauehave made him King ouer my people Iſraell, and ſeated him on Sion thebPſ. 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. HeecIoh. 5. 27. 43. and Heb. 5. 5. tooke not this office to himſelfe, but was by mee called heereunto. I hauehave giuen him to be thedEph. 2. 22. head of my Church, of which mount Sion is but a type, euen my holy Church which he hath ſanctified,eEph. 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 enemies of his ſonne, and ſheweth why he taketh Dauids and Chriſts part, becauſe he hath appointed them to raigne.

God doth not onelyonly 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 hauehave 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, Explanationſignifieth 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 vponupon 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 vponupon themſelues.Vſe. 2. Ier. 23. 2. Chron. 22. 23.

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 vponupon 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.

VponUpon 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 vponupon 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 vnderunder 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 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 eueryevery 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 vnderunder 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 vntounto me, Thou art my ſonne, this day hauehave 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 vntounto them: and if they will beleeue it, behold Gods owne act and decree concerning me: the tenour whereof is this: The Lord hathaPſal. 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 mybPſal. 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,c1. Sam. 16. 13. and putting my ſpirit vponupon thee, and furniſhing thee with gifts anſwerable to thy calling, Id1. Sam. 10. 6. 9 changed thee into another man, and put another heart into thee. And thou O Chriſt art truly my ſonne,eMatth. 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 vponupon them.

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 vsus 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 vntounto 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 louelove and merciemercy,Vſe 2. who would not hide from his enemies his Fathers will, if they would hauehave 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 vntounto 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 hauehave the word of God to warrant the action: but for a calling thereto in our place and ſtanding: 2. Chron. 35. 21. Heb. 4. 5. Ioſ. 1. 9. Iudg. 6. 14.

To be able to applie the word of Gods decree truly and rightly to our ſelues in our place and calling: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 vntounto 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 hauehave 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 vntounto 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 hauehave manifeſted 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 vntounto 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 vntounto 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 vntounto 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 giuegive 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, thataPſal. 21. 2. I will giuegive 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 giuegive thee not the one halfe of my kingdome, but all the Gentiles for thine heritagebIſai. 18. 7., which as a preſent ſhall be brought vntounto thee, though now a people ſcattered abroad and ſpoyled: cPſal. 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 giuegive, 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 giuegive them large dominions. See in Nabuchadnezzar▪ Cyrus, Alexander, the Romans, Dan. 2. 17.—44. Iere. 27. 5. 6. 8.

This ſhould admoniſh all in ſtead of oppoſing themſelues,Vſe. rather with quietnes to take vponupon 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 hauehave peace, Iere. 27. and 29. 7.

Theſe words are vſed to expreſſe Gods ſingular louelove: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 louelove 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 hauehave 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 giuegive 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 giuegive as he pleaſeth: Explanation.Ier. 27. 5. Dan. 4. 29. which he giueth to his ſonne Ieſus Chriſt the heire of all. Heb. 1. 2.

Therefore to pray vntounto 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 vntounto 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 merciemercy hath giuen vsus to his ſonne: which we hauehave 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.

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 aaPſal. 45. 6. Scepter of righteouſneſſe,Paraphraſe. and in thy daiesbPſal. 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 thecIer. 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. 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 giuegive 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 hauehave 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,

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 vponupon the contempt of his word, we learne,

That ſtrong and vnreſiſtable puniſhments ſhall bee laid vponupon 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 vnderunder the mighty hand of God, 1. Pet. 5. 6. For they cannot auoid his plagues when they come vponupon 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 vponupon 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:bIer. 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 hauehave 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 louelove, 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 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 hauehave 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 giuegive them repentance, 2. Tim. 2. 25.

And now. Explanation] Vau gnattah, the time is noted, to ſhew when he would hauehave 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 vsus, to moue vsus 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 vntounto 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 are not obedient vntounto 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 vsus,

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 hauehave 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 vntounto God to turne the hearts of ſuch, that by their examples many may be prouoked vntounto 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 vntounto 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 vntounto them.

The best may learn, Doct.if they will become obedient vntounto Chriſt: for ſo Chriſt teacheth his Diſciples to doe, Matthew 28. 18. 19. 20. Mark. 16. Act. 2. 41. which who ſo refuſeth cannot be of Chriſts flock, Act. 13. 46.

To yeeld to the word though it may bee muſ… Vſe 1.a diſciplining and chaſtiſement vntounto 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 vnderunder 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 vntounto 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: aPſal. 45. 11.he is your Lord God, and worſhip you him. And as for this, did you well conſider, it is no matter of ſorrow, but rather of ioy,bPſal. 60. 8. to bee his ſeruants, who ruleth onelyonly for your peace: reioyce therefore and triumph: the Lord reigneth,cPſal. 97. 1. be you glad thereof: and yet forget not your ſelues to bee ſubiectsdHeb. 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 vntounto 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 vnderunder 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 hauehave honored Chriſt no way more, then in vſing their high authoritie to Chriſts ſeruice.

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, vnderunder 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 vnderunder 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 hauehave 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, louelove and delight, not conſtrained, and ſo be merrie and glad, that yet you degenerate not into carnall ſecuritie and neglect of him.

God affoordeth ioy vntounto his people, Doct.and willeth them to reioyce, yet ſo, as he will not hauehave it breake out into licentious libertie, Galath. 5. 13. 1. Pet. 2. 16. S. Pauls example for this, who was full of ioy vponupon 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 hauehave banded your ſelues, not onelyonly 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 ſaluationaIoh. 5. 23.. Doe you homage and fealtie vntounto him, in ſubmitting your ſelues to his lawes and word: otherwiſe know, that you ſhall but prouoke him to anger,bIere. 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 hauehave 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 louelove 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.

The ſeruice due to Chriſt,Doct. is a reuerend obedience, with an high eſtimation of him in louelove, Heb. 12. 28. Phil. 3. 8. Ioh. 21. 15.

To do him all homage,Vſe. 1. being obedient in a reuerend louelove, and high eſteeme of his perſon, as our dread Soueraigne, all the Kings and Princes of the earth owe this vntounto 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 hauehave 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, Explanationwe may learne, 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 vntounto 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 vponupon 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 vponupon 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 vponupon 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 merciemercy) 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 vponupon vsus. 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 hauehave betaken themſelues 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.

HaueHave recourſe vntounto 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 hauehave our faith and affiance in him:Vſe. the word Chaſah is to hauehave a firme aſſurance of protection, and to hauehave 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 vponupon your dignities and callings.

Davids Music, Psalm 2

p. 46The ſecond Pſalme.