all things doe so differently befall these two sorts of persons Surely the iust are taught of God the way that they shall chuse he ordereth their goings the paths of a righteous man are directed by the Lord for hee loueth his way and so maketh him to prosper He careth for the godly his eye is euer vpon them that feare him working all their workes for them He helpeth them and of him is their saluation and thus doe they obtaine peace whereas God withholding and withdrawing his grace from the wicked leaueth them to themselues not caring for them they for want of his aide and succour consume as the fat of Lambes and as the smoake they vanish away thus they perish destroyed shall they bee together and the end of the wicked shall be cut off confusion shall deuoure their labours they shall lie downe in shame and reproch shall couer them this shall be their portion to drinke For the Lord The Psalmist hauing set out the godly and wicked so differingly being now to conclude he fetcheth the reason of all this from the Lord and not out of the men themselues teaching That it is of the Lord and not of men that there is such a difference of persons some godly some vngodly some righteous some sinners c. Esa 60. 21. and 61. 3. Psal 147. 2. Act. 2. 47. Rom. 9. 16. 17. 18. 21. Giue glorie vnto the Lord for thy goodnesse and pray to him for thy brethren for what thou hast it is receiued from him and what they want they cannot enioy but by him Knoweth the way of the righteous The word knoweth is not to be taken for knowledge simply as Rom. 1. 21. Nehe. 6. 12. or to acknowledge as Act. 19. 15. but for loue care and to be pleased with Psal 37. 18. 23. and 31. 7. and 144. 3. Pro. 12. 10. Iob. 9. 21. as may appeare by the contrary Psalm 101. 4. Matth. 7. 23. The Doctrines from these words are That there bee such as are righteous and so to bee accounted Psal 32. 1. 11. and 37. 29. Prou. 2. 20. Mat. 25. 37. 46. To receiue this truth but yet not according to the law of workes Psal 143. 2. Rom. 3. 20. Gal. 2. 16. Iob. 25. 4. but after the law of grace and faith Rom. 3. 24. and 5. 1. Galath 3. 8. 11. To reioyce that any man may bee held righteous in Gods mercie seeing in our selues wee are so wicked for such righteous ones are blessed Psalme 32. 1. 2. 11. so vers 1. of this Psalme That these righteous ones haue a way or path to walke for here it is said the way of the righteous ascribing to them a way see Pro. 2. 20. and 14. 8. To search out this way to walke with the righteous in it it is not the way of nature nor a path vpon the earth that men tread in nor the way of corruption Gen. 6. 12. Pro. 4. 14. but the good way 1. Sam. 12. 23. 1. King 8. 36. the old way Iere. 6. 16. yet the new and liuing way Heb. 10. 20. the way of peace Rom. 3. 17. the way of wisedome Pro. 4. 11. of perfection of life Pro. 10. 17. and the way of good men Prouerbs 2. 20. That the Lord knoweth this their way Psal 37. 18. 23. To reioyce and comfort those that be godly that the Lord approueth and is well pleased with their way though men be not Let them meditate on Psal 37. 5. 6. 7. verses That this knowing and approuing of their way by the Lord is the true cause of their happinesse and saluation Ephes 2. 8. Not to looke vpon thy goodnesse or grace thy godlinesse and iustice but magnifie the Lords mercie that is pleased to approue of thee Note for a conclusion of this that the Psalmist beginneth singularly as speaking but of one vers 1. 2. 3. but heere hee ends plurallie saying the righteous as including all to teach That the description here set downe is not of one singular godly man but is the liuely picture of all the righteous Let all them behold this paterne to draw themselues therby if they would be accounted among the righteous But the way of the vngodly shall perish Heere the Prophet sheweth on the contrary the end of the wicked and from this may we learne That perishing in the end is the portion of the vngodly euen to all of them from the wicked vngodly to the lewd sinner and from this to the proud scorner for heere the word is in the plurall number rishangnim Psalm 9. 17. and 11. 6. and 37. 38. Mat. 25. 33. 41. 46. Pro. 11. 7. Rom. 2. 8. 9. Reuel 20. 10. 15. You wicked before the time of vengeance come behold your end euery one of you and repent and pray God if it be possible that your wickednesse may be done away Let not any godly bee they neuer so poore enuie the prosperitie of the wicked Prou. 24. 1. and 3. 31. and 23. 17. 18. Psal 37. 1. 2. and 129. 6. That their way that is their counsels studies endeuours practises also their glorie power honour and authoritie shall haue a dismall day and come to a miserable end Psal 37. 2. 14. 17. 35. 36. Pro. 11. 7. and 13. 9. To looke to our way what it is if it bee the way of the wicked it is the way of wickednesse Psal 139. 24. the way of darknesse Prou. 2. 13. the broad way leading to destruction Matth. 7. 13. The godly to be content and patiently waite and not feare the power policie and practises of the wicked they shall haue an end Note here that perishing is opposed to the Lords knowing and approuing of the godly which is not spoken of the wicked to teach That for want of Gods approbation the wicked and their way doe perish His not knowing that is his not approuing them is his reiection of them and so their vtter destruction Matth. 7. 23. Therefore aboue all things let vs labour for Gods approbation for if he iustifie who can condemne Rom. 8. 33. 34. but if the Lord be against vs who can pleade for vs 1. Sam. 2. 25. The second Psalme THE ARGVMENT THis Psalme is in order the second Acts 13. 33. though some haue held it all one with the first this ending with blessed as the other therewith beginneth It hath no title but is ascribed by the holy Apostles vnto Dauid Acts 4. 25. who is thought to haue penned it after his victories ouer the Philistines who gathered themselues against him when the people had made him King in Sauls roome In which as in many other things he was a type of Christ of whom also this Psalm speaketh Acts 4. 25. 26. 27. Heere Dauid the King Dauids kingdome and his enemies set out Christ the Messiah our King his
15. 12. Nehem. 4 15. the Lords preseruing the Israelites from Egypt to Canaan and the ouerthrow of all their enemies of all sorts euery where doe shew this at large if the particulars bee well obserued Comfort to Gods Church that God is so all-sufficient eyther to bridle or ouerthrow our enemies euery way with this he encouraged Abraham to walke before him Gen. 17. 1. To labour for his fauour that he may be on our side and to rest with him in whom is all sufficiency for his peoples wellfare and blessed are they whose God is the Lord. Psal 33. 12. VERSE VI. Euen I haue set my King vpon Sion mine holy mountaine as if he said IT is not Dauids affecting of a kingdome or tyrannous vsurpation but mine owne worke in fauour towards him he is a King of my making euen I the Lord took him from following the Ewes great with young and haue made him King ouer my people Israell and seated him on Sion the mountaine of mine holinesse which I purchased with my right hand and consecrated for my temple and seruice And as I called Dauid so for my Christ also who is King of Kings and Lord of Lords Hee tooke not this office to himselfe but was by mee called heereunto I haue giuen him to be the head of my Church of which mount Sion is but a type euen my holy Church which he hath sanctified by the washing of water through the worde that hee might make it to himselfe a glorious Church Heere Dauid bringeth in God the Father speaking to thes enemies of his sonne and sheweth why he taketh Dauids and Christs part because he hath appointed them to raigne God doth not onely punish but also maketh knowne to his enemies the iust cause of his wrath Gen. 6. Esa 5. 5. 6. 2. 24. Hos 4. 1. 2. 3. 4. Ier. 18. 15. 16 17. Therefore in stead of grudging against the punishment they should search out the cause thereof which God makes manifest to them if they would obserue it and by amendment remoue the same That God will take part with those whom he exalteth Psal 89. 21 24. and 105. 15. and 106. 10. 16. 17. Great consolation to such as are put in their places by the Lord Psal 21. 1. and 105. 9. 10. 11. 14 15. Ier. 17. 16. 19 and 20. 11. Yet haue I set As if he had said know O mine enemies whom ye oppugne euen my proceedings which yet you may well see you cannot frustrate The Lord can doe what hee will and make good what hee decreeth be his enemies neuer so many or neuer so mighty Prou. 21. 30. Psal 33. 10. 11. Iob. 5. 12. To be perswaded that the Lords counsell shall stand Pro. 19. 21. Psal 105. 9. 10. 11. 14. 15. The worde nasac heere translated set signifieth to poure out so it noteth his annointing by pouring out of oyle and then consecrated and set in his place so as here is annointing to note his lawfull authorizing into that high function and calling teaching That Dauid and Christ were annointed of God and tooke not this calling vpon themselues for Dauid see 1. Sam. 16. 12. 13. Psal 78. 70. 1. Kin. 8. 16. for Christ Mat. 3. Luke 4. Esa 61. Iohn 8. 42. and 6. 27. Ephes 1. 20 Philip. 2. 9. Hebrewes 5. 5. To follow their humility to wait the Lords calling to our functions so did Christ Dauid Moses Exod. 3. Ier. 1. and 17. 16. Apostles Mat. 4. This is against such as take callings vpon themselues Ier. 23. 2. Chron. 22. 23. My King This true of Dauid who was by Gods appointment set ouer Israell as himselfe doth witnesse Psalm 78. 70. and the Lord so speakes of him Psal 89. and is called the God of Dauid 2. Kings 20. 5. Such as raigne by the Lord are his Kings as raigning by him and for him Thus Nabuchadnezzar is called his seruant Ier. 25. 9. because he appointed him to raigne Ier. 27. Kings to seeke the Lords honour and his peoples wellfare like Dauid Psal 78. 72. Iehosophat 2. Chron. 19. 4. 5. 11. and Iosiah 2. Chron. 34. 31. 33. for he can poure contempt vpon them Psal 107. 40. People to feare God and honor the King and not to meddle with those that are seditious Prou. 24. 21. for by God they raigne Prou. 8. 15. Daniel 4. 22. and 5. 21. 2. Chron. 20. 27. This is also spoken of Christ who was annointed by God the Father to be our King as is before shewed Teaching That Iesus our Sauiour is of his Father made both Lord and Christ Act. 2. 36. Eph. 1. 20 22. Psal 110. 1. 2. To acknowledge him King as in Iohn 1. 49. and 18. 33. Mat. 2. Acts 17. 7. Phil. 2. 11. To doe him all due reuerence and homage Philippians 2. 9 11. Vpon my holy hill Sion After the letter spoken of Dauid he was King in Ierusalem 2. Sam. 5. 5. 7. 9. 1. Chron. 11. 5. 7. and vpon this mountaine was the Temple built and therefore called holy and by it ment the Church of God then Ps 48. 1. 2. and 50. 2. and 87. 2. 3. and 132. 13. That Dauid was a King set ouer the visible Church of God the people of Israel Psal 78. 2. Sam. 5. 12. To acknowledge that Kings vnder God may beare rule ouer Gods people 1. Sam. 15. 17. Psal 18. 43. Iud. 11. 9. 11 against the fantasie of Anabaptists That places are holy that are destinate to holy vses So Sion is heere called Esa 65. 10. Ioel. 3. 17. Zeph. 3. 11. So Ierusalem Mat. 4. 5. To esteeme reuerently of such places as are dedicated to Gods seruice not in respect of the place it selfe but of the vse beeing set apart for the holy worship of God publiquely to be performed of all good Christians Now heereby is also prefigured the Church of Christ ouer which God hath set him Heb. 12. 22. 23. Dauid was a type of Christ and Sion of his Church true christian beleeuers whence we therefore may learne That Iesus Christ is the King and Law-giuer to the spirituall Sion his Church Iam. 4. 12. To receiue his lawes and ordinances as from our King and dread Soueraigne That as Dauid there dwelt so Christ is euer with his Church Mat. 28. 20. Being of the Church to behaue thy selfe holy for Christ is there and therefore the place where thou standest is holy ground Exod. 3. 5. Iosh 5. 15. Act. 7. 53. That the Church of Christ is answerable to Sion euery way as the antitype to the type the substance to the shadow Heere a mountaine so the true Church Heb. 12. 22. Reuel 14. 1. Syon holy so the Church of Christ 1. Pet. 2. 9. Therfore whatsoeuer is spoken of the type is much more to be beleeued to be
14. Secondly by his perfect sanctification and personall vnion of both natures Luk. 1. 35. Ioh. 10. 36. Thirdly as King so Psal 82. 6. Ioh. 10. 34. 36. To acknowledge this Ioh. 1. with Peter Mat. 16. Ioh. 6. 69. and with the Centurion and Martha Ioh. 11. 27. To make a difference of all other sonnes of God from him as he in sonne-ship differs from them 1. Ioh. 3. 1. Galath 4. 4. Ioh. 1. 12. That in time he was declared so to be Rom. 1. 4. Act. 13. 33. To confirme our faith in this truth to our great comfort when we be sure that our Sauiour is the only sonne of God That this doctrine as a maine and most principall point was to be taught vnto the people as the scope of the Gospell Ioh. 20. 31. To studie this point as the principall article of our Christian faith If wee consider this as a reason why God did annoint Christ and set him ouer his Church as King viz. for that hee was his only sonne we learne That Iesus Christ hath only right to be King ouer Gods people as the only sonne and heire of his Father Heb. 1. To yeeld therefore this high and soueraigne authority vnto Christ alone as so ordained of his Father Act. 2. 36. To hold it high treason to place any other ouer y e Church as the spirituall head and soueraigne betweene God and his people but him only These words are by the Apostle alleaged to proue Christs Priesthood Heb. 4. 4. and 5. 1. Iesus Christ as hee is our King and our teacher so our high Priest vnto God Heb. 4. 4. and 5. By him only to seeke an attonement with God and to offer vp our sacrifices For in him only is he well pleased Mat. 3. 17. Esa 42. 1. VERSE VIII Aske of me and I will giue thee the heathen for thine inheritance and the ends of the world thy possession ANd as for thee thou art so altogether after mine owne heart and hast found such fauour with me and I am in thee so well pleased that I will giue thee thine hearts desire and will not denie the request of thy lips Aske therefore of me abundantly gifts and honour and dominion and I will giue thee not the one halfe of my kingdome but all the Gentiles for thine heritage which as a present shall be brought vnto thee though now a people scattered abroad and spoyled thy dominion also shall be from sea to sea and the ends of the earth shall be thy sure possession all Kings shall worship thee all nations shall doe thee seruice These words are another part of the decree which the Prophet foretels Christ should declare in his person to the people the former concerned his person this his kingdome teaching That another maine doctrine of Christs ministrie was to publish the nature and largenesse of his kingdome and dominion of which the Prophets foretold Psal 72. 8. Esa 60. 3. and Christ himselfe speaketh of also Ioh. 12. 32. This doctrine must we take notice of and labour to vnderstand it the error whereof did blind and so doth to this day the miserable Iewes who still looke for an earthly pompous Messiah to exalt them againe in an outward earthlie glorie Aske of me Here the words of God the Father are brought in to expresse his power to giue and readinesse to inlarge Dauids and Christs kingdome as another reason to confound the enemies and to shew their attempts to be vaine It is altogether vaine to oppose and to keepe straight such as God is willing to make mightie and to giue them large dominions See in Nabuchadnezzar Cyrus Alexander the Romans Dan. 2. 17. 44. Iere. 27. 5. 6. 8. This should admonish all in stead of opposing themselues rather with quietnes to take vpon themselues the yoke of Kings and Princes whom God hath established and as the Prophet Ieremy exhorteth concerning Nabuchadnezzar to pray for them and seeke their peace for in their peace shall themselues haue peace Iere. 27. and 29. 7. These words are vsed to expresse Gods singular loue for so the speech is vsed when one would shew how much he is well pleased with another Mar. 6. 22. 1. King 3. 5. Dauid was greatly beloued of the Lord one after his owne heart Of this loue reade Psal 89. 2. Sam. 8. 14. Princes to follow the steps of Dauid that they may be beloued of the Lord as all the Kings of Iudah were that did walke in his steps Vnderstand these words of the father so spoken to Christ as Christ act for the fathers will to him shewes the sonnes act indeed Iesus Christ is deerely beloued of his father and so well pleased with him as he can deny him nothing Mat. 17. 5. Ioh. 11. 42. 2. Pet. 1. 17. To heare him This vse the Father teacheth Matthew 17. 5. To reioyce that we haue such an aduocate with the father 1. Ioh. 2. 1. whom the Father will heare in any thing Ioh. 11. 42. Rom. 8. 34. To beleeue constantly this authoritie of the Sonne to be so great with the Father And I shall giue thee the heathen for thine inheritance and the vttermost parts of the earth for thy possession This is true in some sort of Dauid who did subdue all his enemies round about him as his storie shewes 2. Sam. 8. but this is most fully accomplished in Christ if wee doe consider the nature of his kingdome which is spirituall and therefore spiritually discerned All the earth is in Gods hands to giue as he pleaseth Ier. 27. 5. Dan. 4. 29. which he giueth to his sonne Iesus Christ the heire of all Heb. 1. 2. Therefore to pray vnto him to inlarge the kingdome of his sonne to whom he hath made this so large promise That Iesus Christ reigneth ouer whom he pleaseth and where he listeth for his father biddeth him but aske and it shall be giuen him Ioh. 3. 8. Act. 16. 6. 7. 9. Exceeding comfort to the Church that Christ is able to reigne where he listeth To humble such ouer whom Christ reigneth not for it is because he will not reigne ouer them By heathen are meant all people excepting the Iewish nation the only people of God then visibly The Iewes did not only appertaine to Christs kingdome but the Gentiles also as appeareth this day and in Esa the 60. and Psal 72. 11. foretold To confute the obstinacie of the Iewes who cannot abide this doctrine Act. 22. though taught by the Prophets That wee are the gift of God the Father vnto the sonne the sonne hath none but what are giuen him of the father Ioh. 17. and such as the father draweth Ioh. 6. 37. 44. 65. To praise the goodnesse of the father of our Lord Iesus Christ who of his
whether old or new in that method and forme which may be best most handy to the readers vse For this purpose to the Argument the vse of the Psalme and the resolution thereof prefixed in a table we haue subioyned a Paraphrase with the text and quotation of other Scriptures seruing for the explanation thereof noted in the margines wherein so neere as we could we haue endeuoured to expresse the meaning of the holy ghost with his owne more plaine phrases and speeches in other places not so much studying to find out pleasant words as an vpright writing euen the words of truth Also to the explanation of the words are annexed the obseruation of doctrines with the seuerall vses that any one may see from what fountaine they flow and how thence deriued And these are briefly set downe without any further enlargement more then the quotations of proofes out of the holy Scriptures and that to auoid tediousnesse because as one saith Ingenia non desiderant repletionem veluti vasa sed accendi volunt seu materia quo vis inueniendi simul cum appetentia veritatis incitetur Mens wits do not craue repletion as vessels but rather a fit matter to set on worke their owne inuention and to kindle in them a desire of further searching after the trueth Now for these three first Psalmes of them it may be said as Dauid elswhere speaketh of Gods word that the entrance into the same sheweth light so these the very entrance to this booke light and comfort For whereas Adam dum raperet diuinitatem perdidit foelicitatem while hee proudly did catch after deity to be like God in the knowledge of good and euill lost that felicity wherein he was made so heere are we directed the meanes how we may recouer the same againe and this is rapere sanctitatem vt inueniā foelicitatē euen earnestly to seeke to be like God in holinesse and to be partakers of the diuine nature by flying the corruption that is in the world through lust so shall we indeed find true happines And further lest the opposition against Christ his kingdome and the many enemies that we shall here meet withall should either suddenly moue vs from all stedfastnes or draw vs away with the error of the wicked we may in the second Psalme see Christs kingdome by Gods will and power established and the enemies confounded and also in the third behold the Lords taking part with his and making theirs his owne quarrell maintaining his Church against their hostility defending his seruants against their violence and in the middest of dangers compassing them with deliuerances that so with confidence and tranquilly of minde they can repose themselues vpon his aid who is the shield of their helpe and the sword of their glory subduing their enemies To these therefore doe we send thee to finde heere blessednesse against thy miseries to seeke safeguard against thine aduersaries to gather comfort against thy sorrowes and to lay thee as it were asleepe in godly security against all terrors and feares And briefly for all the rest as Augustine resorted to Simplicianus desiring him vt proferret sibi conferenti secum aestus suos quis esset aptus modus ad ambulandum in via Domini so do you much more resort hither to this booke by these impart vnto God thy troubles thine anguishes and boyling affections by these hee will reioyce thy soule put thy hand in frame say to thy-passions as Christ did to the sea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cease and bee still and there will bee tranquillitas magna a great calme For the Lords grace shall be with thee hee will instruct and teach thee the way that thou shalt goe he will guide thee with his eye and he will send forth his light and his truth that hee may lead thee and bring thee into his holy mountaine and to his Tabernacle As wee hope so the Lord guide our hearts to the honouring of his name to the loue of him and the waiting for of Iesus Christ Amen THE PSALMES OF DAVID The Preface to the Psalmes THis is the title of the whole booke and it may seeme to be taken out of the 145. Psalme which is thus intituled Tehillah le Dauid The Hebrewes call it the book of Psalmes Sepher tehillim and so is it called by Christ himselfe Luk. 20. 42. It is called Tehillim that is praises for that this booke containeth manifold praises and thanksgiuing vnto God Yet not these things only but also most singular instructions and doctrines of faith spirituall exercises of prayer in al manner of aduersitie sound reioycings in the Lord heauenly consolations to afflicted hearts prophecies and diuine predictions of Christ and his Church and all for the comfort and edification of Gods people It hath the title of Psalmes for that these things herein contained were in the seruice of the Law to be sung with musicall instruments whereupon the Greekes called the booke a Psalter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They bee counted Dauids Psalmes because the most of them are his though there bee besides many Psalmes of other Prophets and holy men By this title wee may learne I. That the holy men of God gaue themselues to laud God and to set foorth his praises II. That praises and thanksgiuing are a speciall dutie and chiefly commended vnto vs sith they beare the title of the booke before all the rest of the things therein contained III. That these Psalmes are inspired by the holy Ghost because they were deliuered vnto the Church by the Prophets of God Dauid and the rest This is approued by Christ alleaging a saying out of one Psalme yet nameth the whole book confirming to vs the book of the Psalmes Luk. 20. 42. Which booke as many thinke was collected by Esdras after the Iewes returne from the captiuitie of Babylon and it containeth holy songs written by holy men of God vnto the heauie and lamentable time of that wicked Antiochus Some diuide this whole booke into fiue parts thus The I. from the first Psalme to the 42. II. from 42. to the 73. III. from 73. to the 90. IV. from the 90. to the 107. V. from the 107. to the end Some other according to the penmen which the holie Ghost vsed as they iudge diuide them thus I. To Dauid 124. viz. in order from the 1. Psalme to the 41. then 51. and so to the 72. then 86. and 91. vnto the 150. II. To the sonnes of Corah 12. viz. 42. to 49. then 84. to 88. III. To Asaph 12. viz. 50. 73. to 79. then 80. 81. 82. 83. IV. To Ethan the Esraite one Psalme 89. and V. To Moses one Psal 90. And as the booke consisteth of diuers parts so the Psalmes are not of one but of diuers kindes They be either simple or mixt these mixt may be referred to the diuers kinds of the former which are in number these twelue
41. 11. See it in Dauid 2. Sam. 22. 1. against Abner 2. Sam. 3. 27. In Ishbosheth 2. Sam. 4. 7. In the Iebusites 2. Sam. 5. 8. 1. Chr. 11. 8. in the Philistines cap. 5. 8. in Absolom cap. 18. 9. 14. in Sheba cap. 20. 22. and in Ioshuah against his enemies Iosh 10. 3. 5. 10. and 11. 1-8 So in Christ and his Church Phil. 2. 9. Reuel 19. and 20. 1. Cor. 15. 57. Rom. 8. 37. 38. The wicked to take notice of their folly vain attempts kicking against the pricks they shal not prosper Esa 29. 8. 54. 17. Ier. 1. 29. Great comfort to the godly that though many heere suffer of the wicked yet the victory shall be theirs for the wicked shall not win the field Psal 37. 13. 15. 17. 40. and 46. 10. 11. with verses 2. 3. 5. Esa 6. 4. 7. And therefore let the godly not feare Iosh 11. 6. but bee of good courage Iohn 10. 25. In the first Psalme wee read of the godly mans meditation which was Gods Law heere of the meditation of the wicked which is a vaine thing teaching That the meditation of the godly and the meditation of euill disposed people greatly differ the one on good things Psal 119. 15. but the other on deceit Psal 35. 20. and mischiefe Psal 36. 4. By our daily study meditation and thoughts of our harts to consider and iudge of our selues whether we be disposed as the godly or as the wicked for as our hearts are such are we before God VERSE II. The Kings of the earth set themselues and the Princes take counsell together against the Lord and against his Christ as if he should say YEt so it is that not onely the ignorant and common multitudes but the Kings of the Philistines Moabites Aramites and other bordering nations as by a mutuall confederacy set themselues with all their might and maine against the kingdome of Dauid the Princes also of Israell Abner and the whole house of Saul take counsell together and warre against him And not onely against Dauid but against the Lord Christ also of whom hee was a type both Herod and Pontius Pilate with the Gentiles and people of Israell haue gathered themselues together and in so doing haue banded themselues against the Lord and his kingdome and are found fighters against God himselfe since they oppose themselues against him whom he annointed The Kings Hauing spoken of the meaner sort hee now sheweth who else were his enemies euen the mightiest melech signifieth any principall gouernour Deut. 17. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euen these were Dauids enemies and such became Christs also Act. 4. 27. and the Apostles Mat. 10. 18. Teaching That by greatnesse none become more godly but by grace Psalm 49. 20. this may we see in Nymrod Nebuchadnezzar and other Monarchs of the world To striue therefore more for grace then greatnesse and without grace not to thinke our selues better before God for our greatnesse if greatnesse makes vs gracelesse That such as should be nursing Fathers to the people of God may be enimies to them and such as should lead the people to piety may be ring-leaders to impiety Esa 3. 12. and 9. 15. 16. and 1. 10. Ier. 5. 5. Hos 7. 7. Amos 7. 11. 12. Cant. 5. 7. Ezek. 8. 12. Ahab against Eliah Saul against Dauid Haman and by him Ahashueros against the Iewes Herod against Iohn Baptist Pharaoh with his Princes against the Israelites Ioash against Zachariah c. As therefore wee may not depend vpon the multitude for number no more vpon the mighty because of their place seeing the Romane Emperors were bloudy persecutors Ieroboam made Israell to sinne great Balaam of Rome euen the beast deceiued and doth deceiue by his greatnesse Reu. 13. 13. and 11. 2. Not to be offended though great ones be enemies Matth. 10. 18. Ioh. 16. 1. To praise God and pray for good Princes and Gouernors that are not enemies but fathers to Gods people as was Iehosophat Hezechias and Iosiah c. Of the earth This may be added to shew from whence they be è terra what they be terreni and what they seeke after terrestria such called men of earth Psalme 10. 18. teaching That earthly potentates are they which for earthly things do thus bestir themselues making head against the Lord and his people as is seene heere in Dauids enemies and so in Herods practise against Christ Mat. 2. And Pharaoh against the Israelites Exod. 1. To consider hereby how the things of this world and loue thereof make men of earth to become Gods enemies and therefore are we to be renued in the inward man and to shake off the loue thereof Not yet to feare the power of these because they bee but earthly Princes their power therefore but weake Set themselues Iatsab signifieth to stand disposed framed and addressed vnto a thing so as there is both a ready will and a full resolution to performe the matter intended teaching That wicked mighty ones are in will readily disposed in a setled resolution to oppose themselues against God and his Church Psal 83. 4. 5. The consideration heereof should stirre vp the people of God First vnto praier for his aid helpe and power to bridle and preuent them Secondly to thanke him daily that they doe no more mischiefe seeing they bee so ready prest vnto euill And the rulers The word rodsen signifieth a counsell or one next to a King a Prince 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iud. 5. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esa 40. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prou. 8. 16. so doe the Septuagint translate the word These are ioyned with Kings in this wickednes as ready to helpe forward their vngodly and proud attempts teaching That wicked Kings want not their wicked Princes Counsellers to helpe them forward in that which is euill 1. King 12. 28. Gen. 12. 15. Hos 7. 5. Therefore let Kings take heede of beeing authors of any euill for they easily draw many and those mighty ones also with them into their sinne Let euill counsellors be remoued that the throne of Kings may be established in iustice Prou. 25. 5. and 20. 26. Take counsell together Iasad is properly to lay a foundation and here vsed for to take counsell which is the foundation of wise mens wary proceeding and jachad vnà pariter the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simul in one place Gen. 13. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnanimity with one heart to consent Exod. 19. 8. Acts. 4. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in id ipsum Ios 9. 2. Teaching That the enemies of the Church proceed not all in a like manner some rage ver 1. some rise in power and forcible meanes as the wicked Kings others by policy also Exod. 1. 10.
to your owne ouerthrow Now therefore O Kings and Iudges of the earth hearken and consider to you I a speake by name you are Kings and what more odious to you then rebellion and banding complotments of your seditious subiects you are Iudges and what more hainous then to contemne your iust decrees doe not then rebell against your Lord and King withstand not his iust and stable decree howsoeuer hitherto out of your foolish and rash Counsell you haue opposed your selues yet bee wise at last and obey It is not your greatnesse that can secure you from destruction nor exempt you from obedience as you were chiefe in opposition so be you first in submission and yeelding your selues plyant that the more flexible multitude may follow you Now the Psalmist maketh the vse of this his former doctrine exhorting the mightiest wel to consider of that which hath beene said and to become obedient which is the third and last part of this Psalme The drift of all faithfull teachers is by their doctrine to bring men in obedience to Christ Dauids end heere Peter Acts. 2. 36. 38. so S. Paul in all his Epistles concluding euer with exhortations to practise In teaching to exhort to obedience as the scope of our doctrine without obedience neither hearing Rom. 2. Iam. 1. 22. nor knowledge 1. Iohn 2. 4. nor faith Iam. 2. 17. nor calling on God Esa 1. Mat. 7. 21. nor Preaching Mat. 7. 23. nor fasting Esa 58. nor loue 1. Iohn 5. 2. nor comming to Church Esa 1. Ier. 7. nor baptism 1. Cor. 7. auaileth any thing Albeit that Dauid knew that some enemies of Christ shuld perish through their obstinacy as also many of his for that they would stand out against him yet not knowing who would repent hee offers meanes to them heere to reclaime them That hopefull charity maketh Gods true messengers to speake to most wicked men to gaine if it be Gods will some of them So Christ to the Scribes and Pharises so the Apostles Act. 8. 22. and 13. 46. and 7. 2. 51. Ministers to haue this charitable hope that thereby they may doe as Dauid as Christ and his Apostles did euen to preach to and exhort the worst to see if God at any time wil giue them repentance 2. Tim. 2. 25. And now Vau gnattah the time is noted to shew when he would haue them to repent euen now without delay A faithfull teacher wisheth the present and speedy conuersion of the people to whom hee speaketh Colos 3. 8. Psalme 95. Hebr. 3. To be thus earnestly affected for the peoples saluation as God is Psal 95. Heb. 3. Col. 3. 8. Repentance is not to be deferred off but when the meanes is offered then is the time Act. 17. 30. 2. Cor. 6. 2. Heb. 3. 7. Not to put it off from day to day for if the day of wrath come then repentance will not auaile vs to moue vs to repent and consider Luke 12. 20. and 17. 27. 1. Thessal 5. 3. Ier. 13. 23. Eccles 12. 1. Pro. 1. 28. Psal 18. 26. Be wise The verbe shacal is to doe considerately Dauid heere sheweth what they doe want and so what it is that makes them not yeelde to Christ euen want of knowledge and true wisedome The ignorance of Christ maketh naturall men enemies vnto him 1. Cor. 2. 8. Acts 3. 17. Luke 23. 34. To learne to know Christ aright to doe this learne the parts of Gods decree heere which Dauid declares touching his person kingdome and power ouer his enemies which Dauid held sufficient to teach and to bring thereby these to Christs obedience That they are not truely wise be they neuer so great that are not obedient vnto Christ yea S. Paul held himselfe madde while hee was raging against poore Christians Acts 26. 11. To hold the wisest of the world fooles and mad so long as they be against Christ In that Dauid heere exhorts to wisedome before seruice in the next verse he would teach vs That knowledge necessarily must be had before we can obey therefore Dauid asketh knowledge and then promiseth obedience Ps 86. 11. Esa 2. 3. To become obedient get knowledge Prou. 4. 5. Eph. 5. 17. Col. 3. 16. without which we cannot beleeue Rom. 10. we can haue no conscience of our duety This is against our aduersaries who make ignorance the mother of deuotion contrary to Mat. 22. 29. and 5. 39. O ye Kings To these hee first doth speake and not to the multitude albeit he spake of them ver 1. as enemies not in contempt or carelesnesse of their saluation but for that they are Iedde by the mighty and therfore to these he first turues his speech It is a cheefe point of wisedome in the furtherance of Christs kingdome to winne first the mighty The godlinesse of an Hezechias or Iosias maketh all the people to seeke the Lord so one Constantine maketh a Christian world To vse the best meanes for the conuersioÌ„ of the mighty to pray heartily vnto God to turne the hearts of such that by their examples many may be prouoked vnto well-doing That it is their duety before all others to entertaine religion Deut. 17. Esa 49. 23. Kings and Princes to acknowledge this their duty before all others because they owe the more vnto God for their places and wealth Be instructed As some read be ye learned Iasar properly signifieth to be chastified but yet as wel with words Pro. 29. 19. Ps 39. 11. as rods 1. King 12. 2. Chr. 10. 11. 14. so it must be such a learning as may be a chastisement vnto them The best may learn if they will become obedient vnto Christ for so Christ teacheth his Disciples to doe Matthew 28. 18. 19. 20. Mark 16. Act. 2. 41. which who so refuseth cannot be of Christs flock Act. 13. 46. To yeeld to the word though it may bee musâ—â—â— a disciplining and chastisement vnto you This is to become truly wise Deut. 4. 6. Psal 111. 10. Matth. 7. 24. Psal 32. The title Deut. 17. 19. Reproofe to the proud and mightie which commonly despise to be taught by way of reproof but remember 2. Chro. 25. 16. Esa 69. 12. Iere. 7. 13. Esa 30. 12. 13. Act. 13. 46. Ye Iudges of the earth Here are meant those that exercise authoritie vnder Princes called before Rulers heere Iudges Shophet is one that knoweth to iudge betweene cause and cause for the defence of the innocent and punishment of the offenders these he exhorts with Kings whom he calles Iudges of the earth as he did Kings before vers 2. to teach That it is as necessary for Rulers and Iudges to learne this wisdome with their Kings as for Kings themselues else Kings can doe little where their Princes and Magistrates be wicked If Kings become religious let them take to them