kingdome and enemies rebelling against him It is a mixt Psalme containing Doctrine Prophesie and exhortation the principall point in it is this that as Dauid by Gods appointment was to rule in Sion and to subdue the nations maugre their harts so Christ Iesus as here is fore-promised and now is fulfilled by the appointment of God his father was to be established in his kingdome and therein to beare rule as is shewed in vers 6. 7. 8. 9. in despight of all his enemies not being able by their power or policie to withstand him as vers 1. 2. 3. 4. doe manifest but should in the appointed time feele the power of his heauy and wrathfull indignation if they did continue to oppose him vers 5. And therefore the Psalmist hereof certainely perswaded and wishing saluation to such as God hath ordained to be saued exhorteth them to be wise to feare the Lord to serue him and to doe him homage least they perish pronouncing them contrarily to be most happie which doe yeeld all humble subiection and doe put their trust in him ver 10. 11. 12. The vse and profit of this Psalme IT is a propheticall history or an historical prophecy in Dauid the type of Christ Iesus the Antitype I. Shewing how he shall be King II. That he shall haue many enemies of the meanest as also of the mightiest banding themselues together against him III. That yet for the Churches comfort their attempts studies consultations power pollicy and rage shall proue to bee of none effect let them trauell with wickednes and conceiue mischiefe they shall yet bring forth a lye for Christ shall confound them So as in this Psalme the godly may comfort themselues in an assured victory against their enemies they may hereby in their faith be strengthened touching all their spirituall assaults made for the ouerthrow of Christs kingdome against which the gates of hell shall not preuaile In all their miseries afflictions and troubles they may haue recourse vnto Christ their King and Soueraigne for aide and defence who is able and will also reuenge their iust quarrell with his iron scepter vpon those base and earthen vessels And heere the wicked that cannot away to be vnder Christs easie yoke neither may endure to beare his light burthen may in time learne to bee wise and to serue the Lord reioycing in trembling lest the Lords anger be stirred vp against them to their vtter confusion He is a Lambe he is a Lion as a Sauiour so a Iudge Hee hath the sentence of absolution Come ye blessed and the sentence of condemnation Goe ye cursed he treasureth vp mercies for those that bee his Blessed are all they that put their trust in him but reserueth vengeance vialls full of wrath to be poured on the head and hairy scalp of all that rise vp against him The resolution of this Psalme This Psalme hath two parts 1. A twofolde narration 1. Of the attempts of the wicked against y e kingdome of Dauid as the type and of Christ as the antitype set downe 1. By way of interrogation admiring their folly to goe about that which was impossible to effect vers 1. 2. By an affirmatiue declaration and that 1. Of their association leagueing together verse 2. illustrated from the 1. Persons conspiring Kings and Princes 2. Persons against whom the Lorde and his annointed 2. Of their encouraging one another to this rebellion ver 3. 2. Of Gods maintaining both the one the other this again is twofold 1. Of the power of God whereby he 1. Scorneth their attempts as not able to doe harme vers 4. 2. Confoundeth them in his displeasure vers 5. 3. Annointeth his King and setteth him ouer Sion vers 6. 2. Of his mercy manifesting his decree if this might moue thē to obey and that 1. Concerning the person of this King vers 7. 2. Concerning his kingdome and the amplitude thereof vers 8. 3. Concerning the power and effects of it against such rebellious ones vers 9. 2 An exhortatory conclusion wherein is set downe 1. The things whereto he exhorteth these are 1. Wisedome to obey vers 10. 2. To worship him as their God vers 11. 3. To do fealty as to their King v. 12. 2. Reasons to moue hereunto which are 1. His displeasure and the euill that will follow if they do not obey vers 12. 2. Happines if they do betake themselues to his protection vers 12. The generall obseruations IN this Psalme thus setting out Iesus Christ his person his offices his kingdome so fully before hand to the people of God in the old Testament as it is now verily fulfilled in our eyes we may learne I. That this Psalme was not of any priuate interpretation but was deliuered by Dauid as hee was moued by that vn-erring spirit of God as all holy men were 2. Pet. 1. 20. 21. II. That the doctrine of the Gospell of Christ and his kingdome was no new doctrine when he was incarnate which hee and his Apostles taught but that pure and most holy ancient truth deliuered before in the holie Scriptures as the word sheweth Luk. 24. 27. 44. Acts 26. 22. and 28. 23. III. That as the knowledge of Christ was reueiled vnto the holie men of God so they taught the same which they did receiue concerning him and as wee now beleeue vnto the people of God So Iacob Genes 49. 10. 11. Mich. 5. 2. Esa 7. 14. and 9. 7. and 35. 5. and 53. and 61. 1. Zacha. 9. 9. and 13. 7. 11. 12. Dan. 9. 26. Dauid heere and Psal 22. c. PSAL. II. VERS I. Why doe the people rage and the people murmure in vaine GOd spake sometimes in vision and said I haue laid help vpon one that is mighty I haue found Dauid my seruant with mine holy oyle haue I annoynted him mine hand shall be established with him and mine arme shall strengthen him my couenant with him will I not breake nor alter the thing that is gone out of my mouth I haue sworne by my holinesse that I will not faile Dauid And not onely for Dauid himself but for his seede also the same God hath promised that it should be for euer and his throne as the Sunne before him that of his seed he would raise vp his son Christ according to the flesh to whom he hath said Sit thou on my right hand till I make thine enemies thy footstoole be thou Ruler in the middest of thine enemies what then not onely wickednesse but folly is this worthie to be wondred at both of the Heathen round about and the Iewish people that they should so storme hereat mutter amongst themselues as if they could hinder this counsell and worke of God which is most impossible Why Dauid considering what is in the verses 6. 7. 8. 9. in this from a holie securitie and sure faith with which he concludeth in the end he admiring also their follie and
Hence learne That the holy Ghost deliuers the Scriptures in wordes sometime which may haue diuers acceptions instances are euery where to be found To consider of the words of the holy writ and not to take them rashly but know first the variety of significations and the circumstances of the place thereby to take thence the right meaning of the words In that the Scriptures of God are called a Law it may teach vs That the word of God hath a commanding power force and authority to gouerne and moderate requiring obedience as a law of euery one of the Lords people and subiects To entertaine the word and study the Scriptures as a law for thy guide and gouernance and to become therunto obedient otherwise to read them is not to make a right vse or to aime at the true end for which the word was written read Deut. 4. 10. 13. 14. and 30. 12. Psalm 119. 33. 34. The word Thorah Law or doctrine commeth of jarah to cast forth or to dart and it implieth an orderly disposing of the doctrine For in 2. Sam. 7. 19. the word is Lawe and in the 1. Chron. 17. 17. is disposition Hence note That Gods word is an orderly manner of instructing withall sharpe and piercing Eccles 10. 11. Heb. 4. 12. Act. 2. 37. Not to thinke the word to bee immethodicall and therefore to handle it too rudely but to vse it warily and wisely as a sharp too edged sword piercing into the soule Hebrews 4. 12. Doth he meditate The word ichgeh of hagah meditate is put indefinitely hath doth and will meditate vsually the word importeth study and exercise of the mind which often bursteth out into voyce it is vsed for musing in the minde and heart Prou. 24. 2. Esa 33. 18. also for muttering with the mouth which the heart mindeth Psal 2. 1. and 37. 30. Prou. 8. 7. Esa 59. 3. with a low and imperfect voyce Esa 8. 19. Learne That the godly which delight in the law do meditate studie and exercise their minds in it as Dauid did Psal 119. 15. 23. 97. 99. and 63. 6. yea they will talke and speake of it Ps 37. 30. 31. Luke 24. 15. To shew our delight in Gods word let vs haue our minds vpon it and speake thereof Deut. 11. 19. 20. and 6. 7. Psal 49. 3. A reproofe vnto such as minde little Gods word but delight in some other manner of learning perhaps and can speake thereof but out of Gods worde little or nothing This condemneth the folly and madnesse of Papists who will be held godly and yet either very little or not at all study the holy Scriptures If these become godly they are such as heere the Psalmist neuer dreamed of Day and night By this saying hee meaneth continually and heere note that the word day is not jom but jomam the last better being added to note a continuance of daies by which speech wee haue commended vnto vs a godly mans meditation That it is first frequent often Psal 119. 16. 164. being on the day time and on the night Secondly vigilant he museth on the word when others sleepe Psal 42. 8. and 77. 6. and 92. 2. and 119. 15. 62. Thirdly feruent Psal 119. 117. Psal 39. 3. because in the day time no worldly occasions can withdraw his minde neither nights sleepe cause him to forget it Psal 119. 148. Fourthly Constant because it is not saide a day and a night but day and night Psalme 119. 97. To be frequent vigilant feruent and constant in our meditation on Gods word Ios 1. 8. Psalm 77. 6. Deutero 6. 6. 7. 8. This reproueth First the hypocrite whose meditation is but perfunctory and without constancy in aduersity but not in prosperity c. Secondly the prophane who meditate deceit Psal 38. 12. mischiefe Psal 36. 4. destruction Pro. 24. 2. vaine things and wicked Psalm 2. 1. Acts 4. 25. VERSE III. For hee shall be like a tree planted by the riuers of waters that bringeth forth his fruit in due season whose leafe shall not fade and whatsoeuer he doth shall prosper AS if he had said how can it therefore otherwise bee but that such a one should bee most fruitfull in all good workes and also prosperous in all his waies who cannot more fitly be likened to any thing than to a fruitfull and greene tree suppose the Palme or Oliue or such like For as such a tree being well husbanded and planted by the riuers of water in a fruitfull soyle where it needs not feare the yeare of drought nor the heat when it commeth doth abound with seasonable and ripe fruit and flourisheth with neuer-fading leaues which the winter stormes cannot cause to fall nor the summer heate make to wither so this man much more beeing regenerated by God and sanctified by his grace and thus planted by his diuine power the worke of his spirit in his Eden the true Church and engraffed into his sonne Iesus by the fountaine of liuing waters the sacred Scriptures effectuall graces of his sanctifying spirit which he giueth to euery one that beleeueth cannot but be filled with the fruits of righteousnesse which hee yeeldeth opportunely and in very due time and that not onely once or for a while but perseuering in well-doing hee doth continue vnto the end without fading through aduersity or changing by persecution God turning all things to the best and prospering him in all that he puts his hand vnto The Psalmist setteth out a godly mans blessednesse as also the fruitfulnesse of his delight and meditation in Gods law and this he doth by a similitude from a tree planted in a fruitfull place and answerablie in due season bringing foorth fruit heereby giuing vs to vnderstand That a godly mans blessed estate is not easily perceiued or not so deepely considered of as is worthy Therefore is it here painted out to the view of all by this liuely similitude That the godly are not esteemed after their worth appeareth 1. Cor. 4. 13. where they be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filthes and the off-scowring of all things To take a more serious and considerate view of the godly mans blessednesse which the world indeede cannot truely take notice of and marke how the Lord setteth him out by godly comparisons in many places which are considerately to bee beholden as the pictures which God maketh painting out the godly man And he shall be like The Psalmist might haue set out the blessed mans condition without a similitude but the Lord hereby would shew vs That the minds of the godly can obserue out of the workes of God that which may put them in mind of heauenly things Psal 123. 2. and 125. 1. 2. and 128. 3. Eccles 12 2 7. Heereby let vs learne so to looke vpon and to
47. 12. Ier. 17. 8. Ioh. 15. 5. Rom. 7. 4. Psal 52. 8. and 92. 14. Reuel 2. 19. Mat. 7. 17. To shew foorth the fruits of our plantation and ingrafting into Christ such are fruitfull Ioh. 15. 3. 4. and such as haue truly tasted of the heauenly waters Col. 1. 6. 1. Thess 1. 5. 6. 7. 2. Thess 1. 3. 2. Pet. 1. 8. called trees of righteousnes Esa 61. 3. and 60. 21. fruitfull seede Matth. 13. Mark 4. 20. hereby God is glorified Ioh. 15. 8. This reproueth two sorts First such as bee fruitlesse in Gods house Luk. 13. 7. Ioh. 15. 2. Secondly such as a while are fruitfull but at the length doe wither not abiding in Christ Ioh. 15. 4. 6. Mat. 7. 18. That planting and that by the riuers of waters goeth before bringing foorth fruit that is the word the spirit and ingrafting into Christ before fruits of godlines Ioh. 15. 4. To iudge hereby the causes of mens vnfruitfull profession they haue not the effectuall worke of the Spirit and word of God neither are they in Christ for then they should be fruitfull Ioh. 15. 5. Rom. 6. 5. and 8. 5. 11. His fruit His fruit so called as being the fruit of the plantation not of it selfe as it naturally grew for it hath the proper fruit of the plantation which is his fruit thus is it with the godly man whence this doct That a godly mans fruit is not after the flesh according to which he was borne but after the spirit by which he was regenerated Pro. 11. 30. Mat. 7. 17. 18. To learne to discerne of these spiritual trees by their fruits for a good tree bringeth forth good fruit Mat. 7. 17. 18. 20. Rom. 6. 22. and 7. 4. 6. Gal. 5. 22. Also to discerne his fruits as he is a man from his fruits as he is a sanctified man to wit as a tree planted by the heauenly riuers of waters In his season 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the opportunitie of time in the due and conuenient season thereof so taken Psal 104. 27. and 145. 15. Leuit. 26. 4. Eccles 3. 2. Esa 50. 4. These words are not added to make any thinke that good fruit is at any time vnseasonable or that a man may vse his libertie to take his owne time to doe well when he list but to commend a godly mans goodnes Teaching That a godly mans fruit is ripe fruite it is done in iudgement and truth and not vntimely as the hypocrites be and the vainglorious according as is said Psal 112. 5. To learne to doe good in mature deliberation that it doe not putrifie and rot as the vntimely fruite of hypocrites and the vainglorious which come not from a sanctified heart as from them that are ingrafted into Christ whose fruite is durable That he doth good in due time when occasion fitly is offered he taketh it as the good Samaritane Luk. 10. To doe good in season when fit occasion is offered Pro. 3. 28. for that is a good mans time and then is the fruit ripe pleasant profitable and most acceptable Reproofe to such as haue often occasion fitly offered to shew foorth good fruits and neglect the same They bee not like the godly disposed Philippians Phil. 4. 10. but like Diues that fruitlesse tree or Nabal that churle His leafe also shall not wither By the tree is set out a godly man by fruit is to be vnderstood his godlinesse and righteousnes in word and deede and by leaues may be meant the outward beautie and well managing of his holy profession in his countenance gesture and outward behauiour which be as pleasant greene leaues beautifying his conuersation before men Hence note That one truly religious is not a leafie tree without fruit as the hypocrite who is all in shewes nor a fruitfull tree without leaues as the rash and headie person wanting discretion For both leafe and fruit are here giuen to the godly man So Ier. 17. 8. Ezek. 47. 12. Not to be as the hypocrites all in profession and nothing in practise nor to thinke that it is enough to doe bonum and neglect benè a good thing may be marred in the making the word speaketh of our face Pro. 17. 24. of our words Pro. 15. 28. and 16. 23. and telleth vs of wisedome and discretion Pro. 19. 11. Psalme 112. and of iudgement in our courses Pro. 13. 23. Hereby shewing that it is not enough to doe a thing but to doe it as it ought to be done That such a one is euer greene neuer vtterly destitute of spirituall moisture and sappe of grace Iere. 17. 8. Ezek. 47. 12. Psal 92. 13. and 52. 8. Ioh. 10. 28. Phil. 1. 5. 6. Consolation to the truly religious that they shall neuer wither away Iere. 32. 40. 41. Ioh. 10. 28. Rom. 8. 30. not in the hot summer of persecutions nor in the cold winter of a secure carnall peace nor in the luke-warme season of a pleasing prosperous estate c. God will not let his fade in grace or faile of their dutie wholly Instruction to striue to perseuere in well doing Mat. 24. 13. Reuel 2. 10. Ezek. 18. 24. 2. Pet. 2. 21. not like Iudas Mat. 27. nor Herod Mar. 6. nor Demas 2. Tim. 4. 10. nor as the Angell of Ephesus Reuel 2. 4. but as Thyatira Reuel 3. 19. A confutation of those that hold that this planted tree may wither away contrary to these Scriptures Ierem. 32. 40. 41. Mat. 16. 18. Ioh. 10. 28. Psal 37. 24. and 145. 14. And whatsoeuer The Psalmist speakes very largely of a godly mans prosperitie teaching That there is a large extent of Gods goodnesse towards the godly Genes 39. 2. 5. 23. 2. Sam. 5. 10. Deut. 28. 2. Chron. 32. 30. To labour to be truly religious sithen God doth so blesse his which is most true if we consider the end of the godly for all things tend to make their end happie Rom. 8. 28. Psalme 37. 37. He doth Neither before nor yet after in this Psalme in which a godly man blessed is described is any mention plainly of his speeches but of his delight meditation and doing not that a godly man hath not aswell good words as workes Psal 15. but to teach vs That a godly man is more to be measured and more certainly to be knowne both to himselfe and to others by inward delight and a minde set vpon heauenly things and by outward practises then by words be they neuer so faire and glorious Therefore let vs iudge our selues and others by our delight inwardly and practises outwardly in good things rather then by our tongues It is neither profession nor preaching without internall grace and externall fruits of pietie that can make vs worthy the account of sound Christians Mat. 7. 21. 23. Shall prosper Iatsliach hee shall make to prosper being restrained
in loue and not in hatred Heb. 12. 6. Reuel 3. 19. Pro. 3. 12. The godly not to regard what the wicked thinke of them their iudgement is peruerse It is a strong motiue in the wicked being conceited though falsly that God is for them and against the godly to rise vp and vexe them Psal 71. 11. Godly to pray for their enemies to reforme their opinion herein which so heartens them in euill The wicked to consider how they are by the lying spirit deceiued when they rise against the godly behold the end God made for Dauid against Absolom Achitophel and the rest who being in present prosperitie and perhaps remembring Nathans words against Dauid 2. Sam. 12. 10. 11. conclude thus wickedly as it may seeme 2. Sam. 16. 8. but the end sheweth they were deceiued In that Dauid complaineth of this speech and not of his sonnes vnnaturalnes the ingratitude of others or of any other outward euill done by them in particular in their rebellion but only this it doth teach That to be iudged as vtterly forsaken of God is a greater temptation then all outward troubles Psal 42. 10. for they cannot ouercome this heauie temptation but by the especiall grace of God giuing strength of faith in this combat Godly to pray with Dauid Psal 35. 3. and to haue hope as he had 2. Sam. 16. 10. 12. Not to torment the poore afflicted with such a dart of Sathan This may terrifie the wicked for if the godly be troubled herewith who know the contrary by the word how should not horror possesse their hearts when they may heare this against themselues euery where in the word and shall at the last day be manifest to the world Matth. 7. and 25. God The word is Elohim his first name in Scripture Gen. 1. 1. it is the plurall number commonly ioyned with a word of the singular 1. Chron. 17. 21. though sometime with a plurall 2. Sam. 7. 23. Psal 58. 12. to teach That there is a plurality of persons in the singularity of the essence expressed in his other name Iehouah ver 3. 4. both set downe in ver 7. To acknowledge this diuine mystery that God is Iehouah Elohim one and yet three Selah This word is read onely in Psalmes and in Hab. 3. 3. 9. a note of asseueration or admiration referred to the minde it is to giue attention to musicke it notes an eleuation of voyce Shindelerus saith it is as vox enclitica sine sensu diuersly translated if here to marke then obserue That it is worthy of pausing vpon to consider the folly of the wicked in prosperity how highly they thinke of themselues and contemptuously of the godly as also yet how by faith the godly ouercome this temptation vers 8. there is Selah We may therefore by this obserue a stay or pausing time and that we are not speedily to runne ouer what is there noted as worthy our marking as heer in this place of these two things obserued VERSE III. But thou Lord art a buckler for me my glory and the lifter vp of my head BVt let them thinke and speake contemptuously of mee as they will and sooth and please themselues with such fond imaginations yet this is but to sing the triumph before they haue gotten the victory For I beleeue Lord and am assured of thy desence I know that thou wilt helpe thine annointed and heare him from thy sanctuary by the mighty helpe of thy right hand for thou hast taken it vpon thee as a part of thine office amongst other thy seruants to defend me also to couer mee with thy defence and set thy might as a fortification about me And though now they defame mee and cast me out of my kingdome yet my glory hath beene great in thy saluation worship and honour hast thou laid vpon me thou hast aduanced me to the throne and thou wilt restore me to it and my kingly dignity my head which now hangs down with shame and sorrow thou wilt lift vp with ioy and triumph and cause the Crowne to flourish thereon againe But thou Lord art c. Dauid here recalleth his thoughts from his enemies comfortlesse speeches professing his faith in God not beleeuing their wicked speeches but resteth in the Lords powerful protection whatsoeuer they say against him from this course of this holy Prophet we may learne That the godly wise doe so take knowledge of their temptations to be there with in soule perplexed as yet they recall their thoughts from thence to comfortable meditations which may giue them strength in God Ps 119. 23. 92. Ps 27. 13. 2. Cor. 4. 16. 18. To admonish the soule drooping in temptations not to refuse comfort as Rachell but with Dauid to turn our thoughts to better comfort and correct our selues as he did Psal 42. 11. and say as he Psa 71. 7. 20. That the godly beleeue not what wicked men iudge of their case betweene God and themselues they passe not of mens iudgement as S. Paul speakes 1. Cor. 4. 3. Not to be cast downe with the iudgement of wicked persons For Gehezi seeth the danger but not the safeguard 2. Kings 6. till his eyes be open but Elisha and Dauid know that God is their defence and that it is farre better with them than the wicked thinke Dauid was now in a three-fold distresse and for his comfort hee considereth the Lord to answere him to them all teaching That he that hath the Lord is sufficiently comforted against the wicked For Dauid was succourlesse God is his buckler Dauid was contemned God is his glory hee was cast downe God is his lifter vp To reioyce more in the aid of God than in al the strength of men and let vs not feare their oppositions the Lord is all-sufficient Genes 17. 1. and wee are not alone though all forsake vs if God be with vs Io. 16. 32. 2. King 6. 16. consider Psal 27. 14. A shield for me Thus he compareth the Lord to expresse his protection Clypeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab occultando or caelando for souldiers were hid and couered by a sheeld from the stroakes and darts of enemies the worde magen comes of ganan to compasse as an hedge or wall It differs from Tsinnah which commeth of tsanan a buckler bearing out sharpe in the middle God is a shield a protection and sure defence to his children Gen. 15. 1. Psal 18. 2. Deut. 33. 29. Psal 91. 1. Comfort not to feare the enemies of Gods people Gen. 15. 1. he hideth his Psal 27. 5. He receiueth the stroakes of the aduersaries as a shield Iob. 15. 25. 26. Wicked feare and consider your mad fury when you rise against the godly who are hidden vnder Gods protection and power as vnder a shield My glory