DAVID'S MUSIC:  
Or PSALMS OF THAT Royal Prophet, once the sweet Singer of that Jsrael:  
UNFOLDED LOGICALLY, EXpounded paraphrastically, and then followeth a more particular explanation of the words, with manifold Doctrines and uses briefly observed out of the same.  
By R. B. and R. A. Preachers of God's word in Somersetshire.  ZACH. 4. 10. Who hath despised the day of small things? Vt olim quidam, sic & nos. 

Scripta tibi levia haec, & ceu vulgaria sordent;  
At levia haec fuerint, sigraviora dabis.  
Tu, quamuis, subtilia dic, subtilia prome,  
Vtilia at nobis planáque scripta placent.   
AT LONDON Imprinted by FELIX KYNGSTON. 1616.   

THE EPISTLE TO the Christian Reader.  
IT is a strait charge, which that master giveth to his servants in delivering to them his money, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Negotiamini donec veniam, The consideration whereof as it hath set all God's servants formerly on work, in their times to turn & put forth their talents, that they might give account with gain: so the great vantage that they have already gotten, cannot excuse after servants, in after times from this spiritual traffic: what though their receipts be less? yet they carefully employ what they have▪ that their master also may receive of them an answerable increase.  
And this is the cause, why we in like sort, in conscience of this charge, at this time put our one talon into the bank, which we have heretofore (for the most part) employed in our private Ministry; and would now with the fishers, when fishes wax scant at the shore, launch a little further into the deep; and with the Merchants, thriving a little at home, adventure further abroad, to try in other coasts how we can make our markets. In this our present travel, we have followed the manner of such Traders, making proof with these new wares, what hope there will be of venting abroad more of the same kind, which we are very ready to do, and that with speed, if we may know them for the profit saleable; but if otherwise, as we may save further labour in this course, so our loss shall not be much by so little: yea hereby we shall gain somewhat to ourselves, even a comfortable answer to make at that day of account, that whatsoever our success is, yet such have our endeavours been, hereby to do the best good we can to the Church of God, and with the conscience of this we have hardened our foreheads against the many censures of men, and set it as a brazen wall against them; choosing rather to be accounted of such, foolish, vainglorious, affecting bookishnes, or any thing else, as pleaseth them in their salt humour to utter, then that not doing the good we might, our own consciences should condemn us, yea, God himself, for evil and unprofitable servants.  
Now we have entered upon the book of the Psalms, drawn on hitherto by the great variety of documents and instructions, suitable to all estates of men most plentifully contained herein, so that we may boldly say, there is no condition of any in prosperity or adversity, peace or wars, health or sickness, inward or outward distress, with many particular cases in all these kinds, but he shall find some Psalms, which he may think almost to have been composed upon his own occasion, wherein he may praise God, pray unto him, complain and open his particular griefs.  
And for direction herein, we refer thee to the divers Prefaces both of ancient and late writers, chiefly of Athanasius, Basil the great, Augustine and some others, who have commended this book unto us, as a storehouse of instruction, and as an Apothecary's shop richly furnished with all variety of spiritual medicines, by which we may have remedy against all and every our several diseases and infirmities. And surely, as when Saul was troubled with an evil spirit, by advise of his servants, he sought out one that might play on the Harp, and they found David the son of Ishai, who played with his hand, and Saul was refreshed, and had ease, the evil spirit departing from him: so hath God given unto his Church the same David still, even the sweet singer of Israel, to modulate, as on his harp, these heavenly ditties, whereunto if we resort, to hear, read, sing and meditate therein, our restless perturbations, inordinate affections and passions whatsoever; which as so many evil spirits do vex us many times, shall thus depart from us, and we shall be cased and refreshed thereby.  
If any say now to us, that very many have most profitably spent their travel herein, making expositions, annotations, glosses, paraphrases, enarrations, yea just and complete comments already, in which respect what use therefore is there of further labours, hereby rather to overloaden the studious, than to profit them? We answer, that most true it is, not only for this book, but all parts almost of holy writ, God (his name be blessed) hath stirred up the hearts of many his servants, to bestow their strength, time, learning and means, not only to profit the present ages wherein they lived, but by their writings also, like careful Fathers to provide for posterity. Concerning all which, 
Epist. lib. 8. epi. 65.  as Seneca to his Lucilius, veneror inventa sapientiae, Inuentoresque adire tanquam multorum haereditatem jwat: so do we honour their wise inventions, and industrious pains, and praise God for it, that others having laboured we are entered into their labours: sed nobis ista acquisita, nobis laborata sunt. This is no thanks to us, who have these as an inheritance already provided and gotten to our hands. Agamus igitur (saith the same Author) bonum patrem familias, faciamus ampliora quae accepimus, major ista haereditas à nobis ad posteros transcat. We shall not prove ourselves good husbands, if having such a rich patrimony left unto us, we spend only on the stock, and seek not to leave it somewhat augmented to our posterity after us. May we not say as it there followeth: Multum adhuc restat operis, multáque restabit, nec ulli nato post mill secula praecludetur occasio aliquid adijciendi? There is yet a great deal of this spiritual work unperfected, and so will be left by us to after-generations, neither is it the current of a thousand years (should the world so long endure) which shall prevent the last man of all occasions to bring something to the perfecting hereof. Or be it that all things are already found out of the ancient, in such complete manner, that they can admit no additament, hoc tamen semper novum erit, usus, et Inuentorum ab aliis scientia et dispositio: this shall always be new and helpful in all ages, even the use, methodical disposition, & fit application thereof to the present times.  
And this is that which we have specially endeavoured unto in this business: not so much to try what we could say more, as out of that small treasury that God hath put into our earthen vessels, to propose what we have, whether old or new, in that method and form, which may be best & most handy to the reader's use. For this purpose, to the Argument, the use of the Psalm, and the resolution thereof prefixed in a table, we have subjoined a Paraphrase with the text, and quotation of other Scriptures serving for the explanation thereof, noted in the margins: wherein so near as we could, we have endeavoured to express the meaning of the holy ghost, with his own more plain phrases and speeches in other places; not so much studying to find out pleasant words, as an upright writing, 
Eccles. 12. 10.  even the words of truth. Also to the explanation of the words, are annexed the observation of doctrines with the several uses, that any one may see from what fountain they flow, and how thence derived, And these are briefly set down without any further enlargement, more than the quotations of proofs, out of the holy Scriptures, and that to avoid tediousness, 
Pinedae praefat. in Io. ca 8. sect▪ 8.  because as one saith, Ingenia non desiderant repletionem veluti vasa, sed accendi volunt seu materia, quo vis inveniendi simul cum appetentia veritatis incitetur. men's wits do not crave repletion, as vessels, but rather a fit matter to set on work their own invention, and to kindle in them a desire of further searching after the truth.  
Now for these three first Psalms, 
Psal. 119. 130.  of them it may be said, as David elsewhere speaketh of God's word, that the entrance into the same showeth light, so these the very entrance to this book, 
Aug. tract. 1. in Psal. 68  light and comfort. For whereas Adam dumb raperet divinitatem, perdidit foelicitatem, while he proudly did catch after deity, to be like God in the knowledge of good and evil, lost that felicity wherein he was made: so here are we directed the means, how we may recover the same again, and this is, rapere sanctitatem ut inueniam foelicitatem, even earnestly to seek to be like God in holiness, 
2. Pet. 1. 4.  and to be partakers of the divine nature, by flying the corruption that is in the world through lust, so shall we indeed find true happiness.  
And further, lest the opposition against Christ & his kingdom, and the many enemies that we shall here meet withal, should either suddenly move us from all steadfastness, or draw us away with the error of the wicked, we may in the second Psalm see Christ's kingdom by God's will and power established, and the enemies confounded; and also in the third, behold the Lords taking part with his; and making theirs his own quarrel, maintaining his Church against their hostility, defending his servants against their violence, and in the midst of dangers compassing them with deliverances, that so with confidence, 
Deut. 33. 29.  and tranquilly of mind, they can repose themselves upon his aid, who is the shield of their help, and the sword of their glory, subduing their enemies. To these therefore do we send thee; to find here blessedness against thy miseries, to seek safeguard against thine adversaries, to gather comfort against thy sorrows, and to lay thee as it were asleep in godly security against all terrors and fears.  
And briefly for all the rest, 
Aug. confess. lib. 8. ca 1.  as Augustine resorted to Simplicianus desiring him, ut proferret sibi conferenti secum aestus suos, quis esset aptus modus ad ambulandum in via Domini; so do you much more resort hither to this book: by these impart unto God thy troubles, thine anguishes and boiling affections: by these he will rejoice thy soul: put thy hand in frame, say to thy-passions as Christ did to the sea, 
Mark. 4. 39  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cease and be still, and there will be tranquillitas magna, a great calm. For the Lords grace shall be with thee, 
Psal▪ 32. 8. and 43. 3.  he will instruct and teach thee the way that thou shalt go, he will guide thee with his eye, and he will send forth his light and his truth, that he may lead thee and bring thee into his holy mountain, and to his Tabernacle. As we hope, so the Lord guide our hearts to the honouring of his name, to the love of him, and the waiting for of jesus Christ, Amen.   

THE PSALMS OF DAVID.  
The Preface to the Psalms.  
THis is the title of the whole book: 
Of the title of the book.  and it may seem to be taken out of the 145. Psalm, which is thus entitled, Tehillah le David. The Hebrews call it the book of Psalms, Sepher tehillim: and so is it called by Christ himself, Luk. 20. 42. It is called Tehillim, that is, praises: for that this book containeth manifold praises and thanksgiving unto God. Yet not these things only, but also most singular instructions, and doctrines of faith, spiritual exercises of prayer in all manner of adversity, sound rejoicings in the Lord, heavenly consolations to afflicted hearts, prophecies, and divine predictions of Christ and his Church; and all for the comfort and edification of God's people. It hath the title of Psalms, for that these things herein contained were in the service of the Law to be sung with musical instruments: whereupon the greeks called the book a Psalter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They be counted David's Psalms, because the most of them are his, though there be beside, many Psalms of other Prophets, and holy men.  
By this title we may learn, 
What to learn from the title.  I. That the holy men of God gave themselves to laud God, and to set forth his praises. II. That praises and thanksgiving are a special duty, and chiefly commended unto us, sith they bear the title of the book, before all the rest of the things therein contained. III. That these Psalms are inspired by the holy Ghost, because they were delivered unto the Church by the Prophets of God, David and the rest. This is approved by Christ, alleging a saying out of one Psalm, yet nameth the whole book, confirming to us the book of the Psalms, Luk. 20. 42.  
Which book (as many think) was collected by Esdras, after the jews return from the captivity of Babylon: and it containeth holy songs, written by holy men of God unto the heavy and lamentable time of that wicked Antiochus. 
The book divided into five parts two ways.  Some divide this whole book into five parts thus. The I. from the first Psalm 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 holy Ghost used, as they judge) divide them thus: I. To David 124. viz. in order from the 1. Psalm to the 41. then 51. and so to the 72. then 86. and 91. unto the 150. II. To the sons 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, Psalm 89. and V. To Moses one, Psal. 90.  
And as the book consisteth of divers parts, so the Psalms are not of one, but of divers kinds.  
They be either simple or mixed: 
Psalms of divers sorts.  these mixed may be referred to the divers kinds of the former: which are in number these twelve.  
Doctrinal. Psal. 1. 15. 24. 32. 34. 49. 50. 73. 77. 78. 91. 107. 112. 119. 125. 127. 128.  
Prophetical. Psal. 2. 16. 22. 40. 45. 68 72. 96. 97. 98. 110. 117.  
Of praises. Psal. 8. 19 29. 33. 40. 45. 68 72. 95. 96. 103. 105. 107. 113. 114. 117. 119. 122. 126. 135. 136. 139. 145. 147. 148. 149. 150.  
Eucharistical. Psal. 4. 8. 9 18. 21. 24. 28. 30. 31. 34. 40. 41. 46. 47. 48. 56. 65. 66. 72. 75. 76. 81. 87. 89. 92. 93. 100 101. 106. 108. 111. 116. 118. 119. 124. 138. 144.  
Of Glorying. Psal. 6. 7. 75. 108.  
Of Contesting. Psal. 119. 131. 139.  
Annunciative. Psal. 7. 101. 119.  
admonitory, or exhortatory, or Instructive. Psal. 2. 4. 24. 27. 29. 31. 49. 62. 82. 95. 97. 98. 99 122. 130. 131. 133. 134. 135. 136. 146.  
Of Confession of sins. Psal. 39 51. 78. 106.  
Of Complaining and reprehension. Psal. 3. 13. 14. 22. 36. 38. 41. 42. 44. 52. 53. 58. 60. 62. 89. 94. 119. 137.  
Precatorie. Psal. 3. 4. 5. 6. 7. 9 10. 11. 12. 13. 14. 17. 19 20. 21. 25. 26. 27. 28. 31. 33. 35. 36. 38. 39 40. 41. 43. 44. 51. 54. 55. 56. 57 58. 59 60. 61. 63. 64. 67. 68 69. 70. 71. 72. 74. 75. 79. 80. 83. 84. 85. 86. 88 89. 90. 94. 102. 106. 108. 109. 115. 119. 120. 121. 123. 125. 126. 130. 132. 137. 140. 141. 142. 143. 144.  
And consolatory. Psal. 3. 5. 10. 11. 12. 14. 17. 20. 21. 23. 25. 27. 36. 37. 42. 43. 53. 54. 55. 56. 57 58. 59 60. 61. 62. 63. 64. 85. 89. 94. 102. 115. 121. 129. 140. By the knowledge hereof may we have recourse unto such Psalms as may best fit us, at any time according to our present state. The number of the Psalms are well known to be 150.   

The first Psalm.  
THE ARGUMENT.  
THis Psalm hath no title: it is not ascribed to any penman, but is of the holy Ghost, whosoever writ it. Before some Psalms is showed who was the penman thereof, and not before some others. By which we may learn, that as the Scribes of God are to be esteemed, and their persons to be taken notice of, where their names be mentioned; so is the word of truth to be entertained, without respect of enquiring after the penman, where the person is not nominated.  
This Psalm is as a preface and introduction to the rest, and is Didascalical, 
The principal doctrine of this Psalm.  teaching this one main truth; That a godly man is the only blessed man: whom first he describeth, that it may be known who is a godly man; And then he proceeds to prove him the only blessed man: which he doth, first, in respect of himself, who is made prosperous in all that which he doth: which happy welfare is illustrated from a tree planted by the rivers of waters, etc. vers. 3. Secondly, in respect of another sort of men, which are the ungodly: for the Psalmist maketh only two sorts of persons, the one godly, and the other wicked: the former he avoucheth to be blessed, but these not so, ver. 4. And therefore is the godly the only blessed man. Thirdly, in respect of God, who only careth for, loveth, and approveth the godly man: and therefore only he must needs be happy.  

The use of this Psalm.  
THe use of this Psalm is, I. To hearten, stir up, confirm, and strengthen, them that be godly, that they may persevere in a holy and religious course unto the end. II. To grace and give honour to the godly, whom here the wicked in their earthly prosperity, do account as base, vile, and wretched Caitiffs, and themselves only to be the happiest men. III. To teach us to know a godly man from the ungodly, and the lively difference between them, that so we may adhere too, and joy in the fellowship of the one, and fly the company of the other. IV. To show what is true blessedness, wherein it consisteth, and who they be that attain unto it. This fruit and benefit may be reaped from this short Psalm full of doctrine, and full of true consolation.   

The resolution of this Psalm.  

This Psalm containeth these two parts: 

1. A twofold description. 

1. Of the happy estate of the godly in regard of two things. 

1. Of his piety, set down 

1. Negatively in avoiding sin, and all the degrees thereof, as to 

Walk in the Counsel of the ungodly. Stand Way Sinners. Sat Seat Scornful, vers. 1.    
2. Affirmatively for their exercise in God's law: which is 

1. Delight.  
2. Meditation, ver. 2.      
2. Of his prosperity, described by the similitude of a tree, to which the blessed man is resembled, and that in three respects: 

1. Of plantation.  
2. Of fruitfulness.  
3. Of perpetual flourishing, vers. 3.      
2. Of the infelicity of the wicked, set down two ways. 

1. Privatively, they are not so as the godly, neither for piety, nor true prosperity, vers. 4.  
2. Positively, by showing what they be two ways: 

1. By similitude, they be as chaff, which noteth three things: 

1. Their unprofitableness.  
2. Their lightness and vanity.  
3. Their fearful end, scattered from the earth, vers. 4.    
2. By the consequent hereof, being as chaff, they shall not be able to endure the trial, to stand in judgement, vers. 5.        
2 A confirmation, showing the cause why it shall thus differently befall these, and this is 

1. God's approving and taking care for the godly, vers. 6.  
2. His disallowing and forsaking the ungodly, vers. 6.        

The general observations.  
BLessed is, etc. This is gathered and concluded forth of all the Psalm: for the holy Prophet meditating of the godly, and of the wicked, and rightly judging of them both, breaketh forth at length with this true conclusion, that the only blessed man is the godly man. Blessed is the man (saith he) that walketh not, etc. This collection made thus by the man of God in his holy meditations, is prefixed before the rest, and first set down, 
The benefit of the Psalms.  to show, as by a sign hung forth at the door, and entry into this holy book. I. What entertainment the godly soul, traveling in this wilderness of the world shall find herein, even comfortable refreshment in the knowledge of true happiness. II. To allure all that consider but the very first word, to read and study this book, which beginneth so comfortably. III. To teach us, that blessedness is an encouragement to godliness. The Prophet therefore propounds the reward, first to our minds, as the Crown to Conquerors: so Psal. 112. 1. and 119. 1. 2. and 128. 1. IV. To show what a sound conclusion the Psalmist made upon his meditation, in comparing the godly and wicked together in their lives and end. That the godly man is the blessed man. For we must know (as is aforesaid) that although this be prefixed; yet it was the conclusion of his meditation. From which we may learn this, that a mind well informed, and truly comparing the godly and wicked together: cannot but with this Prophet, conclude as he doth: as also did David, Psal. 73. and the godly, Mal. 3. 15. 18. that not the wicked, be they here never so glorious, but only the godly, are to be accounted happy, whatsoever their estate be in this present world.   

PSAL. I. VERS. I.  
Blessed is the man that walketh not in the counsel of the ungodly: 
Text.  nor standeth in the way of sinners, nor sitteth in the seat of the scornful.  
Happy and thrice happy is that man, 
Paraphrase.  whosoever he be, that setting the fear of God before his eyes, doth depart from evil, 
a Prou. 1. 10. 15 and 4. 14.  avoiding the fellowship of wicked men: 
Ephes. 5. 11.  and though sinners do entice him, 
Psal. 26. 4. 5.  yet doth not consent, 
b 1. joh. 5. 18. and 3. 9  much less doth accustom himself to evil, to make a practice of sin, or, which is most fearful, to be a 
c 1. Cor. 12. 3.  scorner of goodness▪ and as one expert and skilful in wickedness, to make it his profession, to teach iniquity also unto others.  
Blessed] The word is ashrei, 
Explanation.  and is the plural number, as if it were, said, blessednesses. It is translated adjectively, happy, blessed, foelix, beatus, or adverbially, well, happily, blessedly, bone, foeliciter, beatè. It may be thus expounded: many blessings to that man; or most happy is he; or successfully well: or well fareth that man, etc. The consideration whereof affordeth these doctrines.  
That God bestoweth not one but many blessings upon the godly: 
Doct. 1.  Prou. 10. 6. Deut. 28. 2. 6. 1. Tim. 4. 8. Psal. 68 19 and 119. 1. 2. 3. and 128. 1. 4. and 112. 1. 2. 3. and 40. 5. Gen. 24. 1. and 49. 25. Psal. 21. 3.  
To consider hereby of God's liberal hand to the godly, 
Use 1.  as he speaks in Malac. 3. 10. and Prou. 28. 20. to stir us up unto godliness, as it did David, Psal. 119. 5.  
Comfort to such as be godly, 
Use 2.  for the many blessings which they may expect at the Lords hands: Deut. 28. 1. Tim. 4. 8.  
That many blessings are to concur together, 
Doct. 2.  to make a man a blessed man. Therefore doth the Psalmist here use a word in the plural number: Prou. 21. 21. and 2. 9 Rom. 2. 10.  
To know what are those many blessings, 
Use.  by which we may become blessed, and to labour for them, crying as Esau, but yet with better grace unto our heavenly father so to be blessed of him.  
That man] Ha, 
Explanation.  is put emphatically, haish, that man, which is a singling out of some special person, (yet so one, as all of that sort is to be therein comprehended) to whom ashrei beatitudines, many blessings do belong, that is, such a man, as is here meant in this Psalm, even the godly and religious man. Hence we may learn,  
That man, 
Doct. 1.  as he is a man, is not the blessed man: but as he is haish, that man, qualified with virtues, and heavenly graces, as these places do show: Psal. 2. 12. and 32. 1. 2. and 34. 9 and 41. 2. and 65. 5. and 84. 6. and 112. 1. and 128. 1. 2.  
Not to judge ourselves blessed as we be men, 
Use.  but as we be virtuous, and religious; such as the Psalmists in all these forenamed places, do describe men to be, whom the Lord accounteth blessed.  
That the godly man, 
Doct. 2.  which is here understood in Haish, is the happy man. These places considered together, prove it: Luk. 11. 28 Deut. 28. 17. Psal. 9 17. and 37. 37. Matth. 25. 34. 41.  
To account therefore the godly blessed whatsoever their estate be. 
Use 1.   
This is to condemn the blindness of the worldlings, 
Use 2.  who cannot judge so of the godly, to esteem them blessed, but such as be like themselves. Mal. 3. 14. 15.  
Man] ●sh, 
Explanation.  put for man and woman or for mankind, Hos. 11. 9 it is used indefinitely, Exod. 2. 1. 1. King. 20. 20. Leuit. 20. 2. Hos. 2. 10. The Septuagint translate it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is common to man or woman. The doctrine is,  
That every one that is godly, 
Doct.  without any respect of person of what age, sex, state, degree, kindred, or nation soever is blessed: Act. 10. 34. 35. Gal. 2. 28.  
Comfort to the godly that they are blessed, 
Use.  be they whatsoever otherwise, jew, Gentile, man, woman, bond, free, rich, poor, etc. For in these things before God there is no difference: Col. 3. 11. 1. Cor. 7. 19 Gal. 3. 28. and 6. 15. 16.  
That, 
Explanation.  etc.] Here the Psalmist begins to describe this Haish, the blessed man; that we may not mistake him, but understand rightly, his judgement of a blessed man, and whom he holdeth so to be, and to this point he leadeth us by a true description of him, as it were by a line, to the lively view of such a one: Hereby teaching,  
That a wise and prudent teacher (as this Psalmist here) endeavours to guide aright the judgement of his hearers, 
Doct. 1.  unto the true understanding of that which he delivereth; lest his words of a blessed man be mistaken, he expoundeth the same fully.  
Teacher's herein ought to follow this holy Prophet, 
Use.  making plain the doctrine of truth unto their auditory, that the point in hand be not misunderstood: we must be as Nathan to David, 2. Sam. 12. 1. 7. and as the Prophet unto Achab: 1. King. 20. 39 42.  
That by a true description of a blessed man, 
Doct. 2.  our judgements may be rightly informed, to know who is indeed blessed, who are not. The Psalmist here, and every where, by description setteth out to us this blessed man, so to know him: Psal. 112. 1. and 128. 1. 2. and 119. 1. 2. 3.  
To know a blessed man, 
Use.  find out the description of him, as he is in the holy Scriptures laid open before us, hereby shall we judge rightly of ourselves and of others, and not erroneously account those blessed, that be rather accursed, nor those cursed, which are indeed truly blessed.  
In describing the blessed man, 
Explanation.  the Prophet doth set out his godliness: but yet doth not rest in general terms, he layeth him open in the several parts thereof, particularizing his piety, and religious practices. By this, teaching  
That a blessedman in the Lord's sight, 
Doct. 1.  is to be found by his godliness. For before is proved, that the godly man is the blessed man.  
This confuteth their error, 
Use.  and condemneth their practice, who seek in, and by worldly honour, pleasure, profit, natural gifts, arts, knowledge of tongues, or in and by, the compounded habit of moral virtues, to become blessed, and not by true godliness.  
That godliness doth not stand of generalities, 
Doct. 2.  but of certain distinct parts, in which he that is godly doth exercise himself: as here the Psalmist plainly teacheth, and so in job. 1. 1. 8. and 2. 3. so Act. 10. 2. and Luk. 1. 6. Gen. 6. 9  
To be held godly, 
Use.  show forth the parts of godliness, the general in specials, the whole in parts, as the godly be in holy writ commended, according to the forenamed Scriptures.  
Therefore hereupon may be concluded: 
Doct. 3.  That where at least the main and principal parts of godliness are not practised, there is not true godliness itself.  
Consutation of such, 
Use.  as vainly do conceit themselves to be godly: and yet examine the parts, and there shall be found none.  
Blessed is that man] These words, 
Explanation.  as they are to be considered with the third verse and sixth, setting out the reward of this godliness, so also to be conjoined with the words immediately following in this 1. and 2. verses thus: That man is blessed that hath not walked, etc. To teach us,  
That a man is blessed aswell in his graces, 
Doct.  and practise of godliness; as in the benefits and comforts, wherewith the Lord rewards him in mercy for the same. For else why are men said to be blessed, because they be godly? Luk. 11. 28. Psal. 119. 1. 2. Matth. 13. 16. Psal. 34. 8. and 40. 4. and 106. 3.  
To hold our godliness, 
Use 1.  to be the first and principal part of our blessedness here, and that other things are only the rewards thereof for greater encouragements to well doing. Deut. 28. 1. Tim. 4. 8.  
A reproof to such, 
Use 2.  as only think themselves then blessed, when they with profession of religion, enjoy peace, and outward prosperity; when they also are blessed, who suffer for their profession: Matth. 5. 10. 11. 1 Pet. 4. 14.  
Walketh not] In the description of a blessed man's godliness, 
Explanation  the Psalmist shows, both what he doth not, and what he doth: but in the first place, what he doth not. By this may we learn,  
That the practice of piety stands of two parts: 
Doct.  viz. the leaving of that which is evil, and the doing of that which is good. This are we taught, in Isai. 1. 16. 17. Psal. 34. 14. and 37. 27. Ephes. 4. 22. 23. 1. Pet. 2. 1. Act. 26. 18.  
To join these two together as inseparable companions, 
Use 1.  in one profession of piety.  
A confutation of such as verily think themselves religious if they leave evil, 
Use 2.  (if so they could indeed) though they do no good. But consider these places: Mat. 3: 10. Luk. 13. 7. Mat. 25. 42. Isai. 59 4. jer. 5. 28. and 9 3. and 1. 17. judg. 5. 23. and 21. 5. 10.  
A reproof to such as do pretend well doing, 
Use 3.  yet are not reform: of such speaketh Esay in chap. 58. and Solomon in Prou. 30. 11. but mark the exhortation in 2. Tim. 2. 19  
That the first part of religion is the leaning of evil. 
Doct. 2.  Tit. 2. 11. 12. Luk. 1. 74. 75. Psal. 119. 32. Let us therefore leave wickedness, before we go on to practise goodness: else our labour will be in vain, our service not acceptable to God: Esai. 1. 11. 12. 13. 14. 15. Prou. 3. 7. 8.  
Walketh not. 
Explanation.  Or, doth not walk. Here in this word is an act, noting an outward and visible conversation: so in the word not stand, not sit: to note unto us,  
That a godly blessed man, 
Doct.  doth not only in judgement disallow, and in affection hate evil, but doth outwardly in his practice avoid the same: Prou. 14. 16. Psal. 119. 101.  
Therefore let us not only inwardly condemn and dislike of evil, 
Use.  but also outwardly eschew it and depart therefrom: Prou. 2. 7. as we may see the godly do: Prou. 16. 17. and 14. 16. Psal. 119. 101.  
Walketh not in the counsel of the ungodly, 
Text.  nor stand in the way of sinners, nor sit in the seat of the scornful.  
The Psalmist in this first part of the description of a godly man's conversation, 
Explanation.  maketh a threefold gradation, in a triple respect; to which, as to general heads, may be reduced all the sorts of the wicked, all kinds of sin, and every manner of sinning, with the progress therein. From this gradation may we learn:  
That there be degrees of wicked men, 
Doct. 1.  all not alike wicked, either for matter or manner, noted in these words, ungodly, sinners, scornful: Gal. 6. 1. Esai. 31. 6. Ezek. 16. 46. 47. 51.  
Not to judge of all alike, 
Use.  but to learn to discern of the wicked one from another: for some sin of infirmity, other maliciously, as Scribes and Pharisees against Christ; some of ignorance, is some jews, Acts 3. others of envy, and premeditating thereof, and therefore are not to be dealt alike with: Jude vers. 22. 23.  
That there are degrees of sin, 
Doct. 2.  noted in these words, counsel, way, seat, 1. joh. 5. 16. 17. Psal. 19 12. 13. Ezek. 23. 43.  
To know that there may be a progress in wickedness, 
Use.  to take heed of the beginnings thereof, that we come not to the height.  
That there be degrees in the manner of sinning, 
Doct. 3.  expressed in these words, walketh, standeth, sitteth, the former Scripture in the two other doctrines, do show this, being compared together.  
To consider in our falls how we have offended: 
Use.  for thereafter are we to be humbled: and from hence also may there arise some hope of mercy to comfort the afflicted soul of the penitent, when with S. Paul they know they sinned of ignorance through unbelief, and not maliciously.  
The blessed man here is said to avoid all these: 
Explanation.  he walks not, nor stands, nor sits with these wicked ones: to teach us,  
That a godly blessed man escheweth all sorts of wicked persons, 
Doct.  all kinds of sin, and manner of sinning: Psal. 26. 5. and 31. 6. and 119. 115. jerem. 15. 17. Psal. 101. 3. and 45. 7. 8. and 119. 101.  
To endeavour to fly from (if thou wouldst be held godly) all the sorts of wicked men: 
Use 1.  Prou. 4. 14. and 1. 15. Psal. 119. 115. and from all kinds of sin, hating all false ways: Psal. 119. 104. 128. and to fear to sin in what manner soever. It is a part of a godly man's blessedness.  
A reproof to such, 
Use 2.  as make no conscience to converse with the wicked, as Psalm. 106. 35. for pleasure, for profit and advancement to marry with them, to live in some pleasurable, or some gainful sin; to sin in secret, though not openly, etc. contrary to Psal. 55. 1. Revel. 18. 4. 2. Cor. 6 14. Exod. 23. 32. Psalm. 119. 115.  
Walketh not in the counsel of the ungodly. 
Explanation ] These words are the first in the negative part, and the lowest in the gradation, touching the evil men, their sin, and manner of sinning; yet are such termed wicked and ungodly, showing  
That even the lowest rank of such as be not godly, 
Doct.  may be accounted wicked, or ungodly, till they amend. Ezek. 33. 8. 9 & 18. 21. 27.  
To be contented to carry this title, 
Use.  till thou be'st repentant. For God hath set it upon thee by his Prophet, and here the lowest degree of evil men are so called.  
The word (rashang,) 
Explanation.  translated by some wicked, by others ungodly, by the septuagint, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It signifieth, one unstable, restless, and ungracious: teaching,  
That men unreformed, 
Doct.  naturally through this corruption are restless, without peace in themselves, disturbers of others, and as the raging seas. Pro. 4. 16. Esa. 57 20. 21.  
To take knowledge of this our unpeaceable nature, 
Use.  and to bewail the same. For hereby are we rashang, even condemned persons, to whom this term is given. Psal. 109. 7. job 27. 7.  
Counsel is ascribed here to the ungodly, 
Explanation  in these words, the counsel of the ungodly: whence we may observe,  
That the wicked and ungodly have their counsel, 
Doct.  2. Sam. 16. 20. Numb. 31. 16. 2. Kings 6. 8. Matth. 12. 14. jerem. 18. 18. Hest. 3. 1. Sam. 22. 9 Dan. 3. after which also they do walk, as the places do prove, and stir up others thereunto, Prou. 1. 11. 1. King. 21. 7. 2. Sam. 16. 21.  
To take heed therefore of them, 
Use.  and to learn to be wise as Serpents, and innocent as Doves, as our master teacheth. Matthew. 10. 26. and be not counseled by them. Proverbs. 1. 10.  
The word gnatsah, 
Explanation  signifieth the counsel decreed by deliberation, as the counsel of Achitophel. 2. Sam. 16. 23. where the word is used, teaching  
That evil men are wise to do evil, 
Doct.  and can advisedly proceed. jer. 4. 22. see more, Psal. 2. 2.  
Therefore to pray with David against their wisdom and crafty policy, 
Use.  that God would confound it, as in the 2. Sam. 15. 31. for he can overthrow their devices, Nehem. 4. 15. Psal. 33. 10. joh. 5. 12. Esa. 41. 11.— 16.  
Walketh. 
Explanation. ] so stand and sit, is here put indefinitely, for time past, present, and to come, and do note a continued action, for that here is a general doctrine, and not an historical narration. And to walk in the counsel of any, is either to do as they advise, 2. Chron. 22. 3. 4. 5. or to imitate them, Mich. 6. 16. here it is said that the blessed man walketh not in the counsel of the ungodly. Hence we learn,  
That a godly man is not to go to take wicked men's advise, 
Doct.  neither is he to be a follower of them, his conversation is not framed after their counsel. job. 21. 16. and 22. 18.  
Reproof to those that do fashion themselves, 
Use.  to the wills and pleasures of wicked men, like those mentioned in 2. Chron. 22. 3. 4. 5. and yet would be judged godly and religious, but consider, Romans. 12. 2. Psalm. 15. 4. jam. 1. 27.  
To walk properly, 
Explanation.  speaking of the body, is to set footing and to go forward, figuratively, it is put for conversation of life, touching faith and works. Psalm. 118. 1. and 119. 1. Gen. 5. 24. compared with Hebr. 11. 5. 6. 2. Pet. 2. 10. Jude vers. 11. A godly man thus walks not in the counsel of the wicked: teaching hereby,  
That albeit a godly man may slip aside, 
Doct.  1. Kings 8. 46. job. 15. 14. and be suddenly moved by the counsel of the ungodly, yet he sets not footing still to go forward, to make it his whole course to live and continue therein: as the falls and rising again of all the godly do prove, and Romans. 7. 19 Galat. 5. 17.  
To consider of the falls of the godly, 
Use 1.  and the ungodly, and to make a difference between them.  
To tell us that though we do fall, 
Use. 2.  and slp aside, yet may we not continue in evil, for that the godly do not, but walk with God. Gen. 5. 22. and 6. 9 and 17. 1. 1. King. 3. 6. Esa. 38. 3. It is an Elimas' the child of the Devil, and one full of mischief, that will not cease to pervert the right ways of the Lord. Acts. 13. 10.  
Nor stand in the way of sinners. 
Explanation. ] This is the next gradation touching the rank of evil ones in the degree of sin, and manner in sinning, and the second branch of the negative part: by this we may learn,  
That he that becometh a sinner, 
Doct.  and standeth in their way, is entered farther into the kingdom of the Devil, than those that walk in the counsel of the wicked.  
To search into our estate, 
Use.  and to consider into what a degree of sin we are fallen: to work in us the greater humiliation, fear, and repentance.  
Sinners. 
Explanation. ] These are in an higher degree of evil than the rest called ungodly, or wicked: Hence observe,  
That there are not only such as be wicked, 
Doct.  (as are all by nature) but which may also be called, and accounted sinners. Gen. 13. 13. 1. Sam. 15. 18. 1. Tim. 1. 9 Mat. 26. 45. For men may be distinguished by names, as they rank themselves in sin.  
To be contented to be called as thy course doth deserve: 
Use.  as men will be deeper in sin, let them look for a greater disgrace, and titles answerable thereunto. Esay. 1. 10. Amos 4. 1. Zeph. 3. 3. Acts. 13. 10. jerem. 9 2.  
The word Chataim, 
Explanation.  coming of Chata, to err out of the way, here translated sinners, is meant enormous persons, viciously given, so as they are reputed vile, as the word is taken 1. King. 1. 21. and to such is this name given, Psalm. 26. 9 and 104. 35. Mat. 9 10. 13. and 11. 12. and 26. 45. Luke 5. 30. and 7. 37. and 19 7. john 9 16. 31. by this may we learn,  
That these are to be counted sinners, 
Doct.  who err from the way of well-doing, & so give themselves to evil, as they become vile, the places in the explanation prove this.  
To discern a difference between having of sin, 
Use.  1. joh. 1. and to be a sinner: all have sin, but all are not accounted sinners, opposed to them that are good, Eccl. 9 2. in this respect, they that are born of God, are said not to sin. 1. joh. 3. 9 They live not in a trade or way of sinning; they perhaps may step at unawares, but not walk: stray, but not stand; stumble unwillingly, but not sit down wilfully in wickedness; of weakness they may turn aside a little, but they are not workers of iniquity, but walk in the Lords ways. Psalm 119. 3.  
The way of sinners. 
Explanation ] As counsel was given to the wicked, so here way to the sinners, to show.  
That as wicked have their counsel, 
Doct.  so sinners have their way: of which read, Proverbs 2. 12. 13. 15. and 12. 15. and this Psalm. 1. 6.  
Learn to know their way to avoid it. 
Use.  Psalm. 119. 29. 101. 104. 128. whether it be their way in doctrine & religion, or of life and manners, for the word way is thus large in signification and use. Gen. 6. 12. 1. King. 15. 34. 2. King. 8. 27. jer. 2. 23. and 3. 21. and 10. 2. 3. and 26. 3.  
The word derech, 
Explanation  way, properly is a common trodden path, or tracked. Gen. 49. 17. it is also used figuratively, for an usual custom, Gen. 31. 34. so for a common course of living, whereunto any are accustomed, and daily do tread in, teaching,  
That the way of sinners is a common road, 
Doct. 1.  and a beaten tract of sinning; or the custom of sin is their ordinary course.  
To separate from their fellowship, 
Use.  for they cannot but do wickedly. Prou. 4. 16.  
That this custom of sinning, 
Doct. 2.  is a degree of wickedues, it is here in the second place.  
To take heed of accustoming ourselves to sin, 
Use.  and pray as David doth, Psalm. 119. 133. and consider the words of jeremy, chap. 13. 23.  
Their course is called a way: 
Explanation  to inform us,  
That by their life and conversation, 
Doct.  as by a way, they may know, to what place they are going, up to heaven, or down to hell.  
By our lives and conversations to judge of our future states, 
Use.  for thereafter shall we be rewarded. Rom. 2. 6. Prou. 24. 12. 2. Cor. 5. 10. Gal. 5. 21. 23.  
Stand. 
Explanation ] The word gnamad, properly signifieth to stand unmovable. Psal. 33. 11. as one that hath pitched his tent, to dwell there; figuratively it is put for the settledness of the affection, and the heart's resolution, Psal. 122 2. according to that, Gal. 5. 1. though the wicked do thus, yet the blessed man here is said, not to stand in the sinner's way, and custom of sinning: learn  
That the sinner is resolved to do evil, 
Doct. 1.  jerem. 44. 16. and will not be removed. Example, Elies sons; jeroboam, Cain, Pharaoh. Exod. 5. 2. 3. Pro. 27. 22,  
Take heed of resolving to live lewdly; 
Use.  it is the property of the sinner, the sign of a reprobate heart, & desperate madness: consider. Prou. 29. 1. and 28. 14. Leuit. 26. 14.— 21. 27. 41. Es. 9 13. 14. 15.  
That a blessed man, 
Doct. 2.  is not of a settled affection, resolved to pitch his standing in a custom of sinning with wicked sinners: he may slide, and fall, but resolveth not to sin. For a David is purposely resolved to keep God's Law, and applieth his heart thereunto. Psal. 119. 112.  
Stand not in the way of sinners, 
Use.  if thou wouldst be held godly; for though the prodigal son fall, yet he settles not himself in wickedness, but coming to himself, he resolves to change his course. Luke 15. 18. Yea when David doth consider his ways, he will turn his feet unto the Lords statutes. Psal. 119. 59  
Nor sit in the seat of the scornful. 
Explanation ] The third degree of evil ones, sin and manner of sinning, and the last branch of the negative part, by this we may learn.  
That there are scorners. 
Doct. 1.  Prou. 1. 22. and 9 7. 8. and 14. 6. and 13. 1. and 22. 10. Luke 16. 14. 2. Pet. 3. 3. Mat. 27. 34. 41.  
Look to find such as will be deriders and mockers at goodness, 
Use.  scorning reproof, and making a jest of godly simplicity. Of mockers we read, Genesis 21. 9 Acts. 17.  
Mat. 26. 68 Act. 2 12. 2. King. 2. 22. jere. 20. 7. Heb. 11. 36.  
That these scorners are the worst sort of evil persons: 
Doct. 2.  A man is wicked by nature; a sinner, by custom and often practise of sin: but a scorner is so, through hardness of heart, and contempt of religion, Septuagint translate it by, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pestilent person.  
You scorners know yourselves to be the grandchildren of the devil, 
Use.  and consider your end: Prou. 1. 22. 26. 27. and 9 12. and 19 29. and 3. 34. Esai. 29. 20.  
The word letsim, 
Explanation.  translated scorners, signifieth such as be arrogant cavillers at words and deeds, crafty, cunning to do evil, hating rebuke, malicious, deriding holy exercises in words, gesture, countenance, etc. Hereby may we be informed to know scorners.  
That they be such, 
Doct.  as out of pride, hate rebukes, cavil at words and deeds, mocking at godliness, contemning reformation, taking liberty to sin, making light of God's judgements, and do securely bless themselves. Places compared and examples show this truth: Prou. 1. 22. and 13. 1. 2. Chron. 36. 16. Luk. 16. 14. Esai. 28. 14. 2. Pet. 3. 3. 4. Jude vers. 18. Pro. 9 7. 8.  
Hereby learn to discover scorners: 
Use.  note also their vildness, to detest their sin, that we may not be like unto them. And for this read Pro. 1. 22. and 9 8. and 13. 1. and 21. 11. and 22. 10.  
The seat of scorners. 
Explanation. ] As before counsel was ascribed to the wicked, and way to sinners: so a feat to scorners. Seat, is properly taken for a place to fit in: 1. Sam. 20. 25 job. 29. 7. figuratively for authority, Matth. 23. 2. This showeth,  
That the course of scorners is unalterable, 
Doct. 1,  and their persons incorrigible: Prou. 13. 1. and 9 8. for they take authority to sin, as controllers, not be controlled.  
Not to rebuke them, 
Use.  lest they hate thee, they will not hear thy rebukes, as the places show: for they take pleasure in scorning, Pro. 1. 22. they are as the blackmoore, jere. 13. 23. and as Ahab that sold himself to commit wickedness, 1. King. 21. 25.  
That these wicked wretches, 
Doct. 2.  yet quick witted, often get the seat of authority with evil Princes: Ose. 7. 5. see it in Zedkiah, Pashar, and Amaziah.  
To bewail this corruption in the world, 
Use.  in which, cursed scorners hated of God, yet get the seat among men.  
That the scorners sinning, 
Doct. 3.  is made here the highest degree of sinning in this gradation. Counsel, is the error, and misleading of the mind: way, the defilement of life; but seat, and therein sitting, the height of both. One saith: Ambulare, est humana fragilitatis; stare, perversae voluntatis; but in cathedra sedere, cordis obdurati malignitatis.  
Scornful men, 
Use.  learn hereby the nature of your sinning: if your will be the deepest in transgression, your plagues shall be answerable in the day of judgement, when God will reward every one according to his doings: Rom. 2. 6. 2. Cor. 5. 10. Pro. 24. 12.  
Nor sitteth] This is spoken of the godly blessed man, 
Explanation.  that he sitteth not in the seat of the scornful. To sit, is to abide, continue, and dwell: Psal. 2. 4. and 101. 6. 7. and 132. 14. or to company with, Psal. 26. 4. 5. Seat, is further taken, for an habitation and dwelling, Psal. 107. 4. 7. and 132. 13. or for an assembly, Psal. 107. 32. Hence we learn,  
That a godly man continueth not with such wicked and evil men; 
Doct.  he doth not familiarly company with them, neither joineth himself to their meetings: Psal. 26. 4. 5. and 31. 6. and 119. 115. jere. 15. 17.  
This condemneth them, 
Use.  which for fear, favour, hope of gain, or otherwise, can be content to be companions with such, do frequent their meetings, and make one with them. But it is a part of godliness, and of the godly man's blessedness (here noted) not to sit in their seat.   

VERSE. II.  
But his delight is in the law of the lord 
Text.  And in his law doth he meditate day and night.  
THat is, 
Paraphrase.  he doth indeed quite contrary, to wit, not only avoiding evil, with all the steps and degrees thereof, with all occasions thereunto, but daily exerciseth himself in 
a Psal. 101. 2. and 145. 2. Luke 2. 37. Acts 2. 46, and 10. 2.  good things. And howsoever the wicked make a sport, and a game of sin, 
b Prou. 10. 23.  and cannot be merry except they have done some evil: yet this blessed man, can solace himself in nothing but the holy Scriptures, the law of his God: And these indeed do yield him such true 
c Psal. 119. 14. 16. 24. 72 and 112. 1. jer. 5. 16.  delight, that they are the only subject of his thoughts, to be 
d Psal. 119. 15. 23. 148.  musing upon, as also of his words to be 
e Psal. 119. 46. 172. Pro. 10. 31  speaking of them continually.  
Before is showed, 
Explanation. Doct.  what a blessed man doth not, now what he doth, and both conjoined to one person, teaching  
That a godly man, resteth not only in leaving of wickedness: but he setteth himself forward, to the practice of goodness: job. 1. 1. 8. and 2. 3. David carefully avoided sin, Psal. 119. 11. 133. but it was to keep God's word, Psalm. 119. 101. The godly are set out by their goodness. Cornelius, Act. 10. 2. Zacharie and Elizabeth, Luk. 1. 5. and 19 8. jam. 2. 25.  
As we do leave evil, 
Use 1.  so let us endeavour to do well: it is our bounden duty, Psal. 34. 14. Esai. 1. 16. 17. Psal. 37. 27. Rom. 12. 9 Of this further, see before, vers. 1. towards the beginning.  
Reproof to such as judge themselves good Christians by not doing evil, 
Use 2.  when yet they do not that which is good: but let such consider these places: judg. 5. 23. Matth. 3. 10. and 25. 41.  
But] This is a note of diversity, 
Explanation.  putting a difference of that which is before, and that which followeth: by this to note to us,  
That a blessed man's course, 
Doct.  which he taketh in hand, is differing from every course of all sorts of the evil ones, whose ways he escheweth: See this in jacob from Esau, David from Saul, Michaah from Zedkiah, jeremiah from Pashur, joseph of Arimathea from the other Elders, etc.  
Let thy differing course which thou dost practise, 
Use.  make thee to be discerned from the courses of the wicked, if thou wouldst be held, one leaving their ways: for it is not thy bodily leaving of their company, that severeth thee from them: but thy contrary practices, in holiness and righteousness.  
His delight] Hear the godly and blessed man's delight, 
Explanation.  is opposed to all that went before. As if he should say, he walks not in the counsel of the ungodly, nor stands in the way of sinners, nor sits in the seat of the scornful; because his delight is upon another thing that is better. Doctrine,  
That the souls contrary delight in men, 
Doct.  causeth one man's course, to be contrary to another man's. This is true generally: so much more between the godly and wicked, whose delights so greedy differ, as here may be noted, also in other places of the Psalms and proverbs, in which their differing delights and courses are fully set down.  
That we may differ in our courses, 
Use.  let us set our love and delight on good things, differing from the delights of the wicked: for as our hearts are set, so will we meditate and practise. David's delight was in God's law, Psal. 119. 14. 20. 24. 73. therefore he meditated in them, Psal. 119. 15. and refrained his feet from every evil way: vers. 101. 128.  
The word Chephets of Chaphets, 
Explanation.  signifieth to embrace with love; with good will, with a pleasurable love, and an affectionate will and desire unto a thing: Esai. 62. 4. Gen. 34. 19 It is a loving delight, or delightful love, and therefore are both read together, Psal. 119. 47. Hence observe,  
That a godly man hath his true delight and pleasure: 
Doct.  Pro. 29. 6. David speaks of great delight, Psal. 119. 14. He danced before the Ark, 2. Sam. 6. 14. The wise men rejoiced exceedingly, Matth. 2. 10. So others, Act. 5 41. and 8. 39  
Therefore let us not think the state of the godly to be comfortless and miserable, 
Use.  as the wicked imagine: for that they cannot know nor feel the godly man's joy; because the godly delight in the Lord, Phil. 4. 4. Psal. 64. 10. and in goodness, 2. Chron. 6. 41. but not in the carnal pleasures of the world, as the wicked do, Prou. 10. 23. and 14. 9 and 2. 14. which maketh these to speak evil of them, 1 Pet. 2. 12. and to wonder at them. 1. Pet. 4. 4.  
Is in the law of the lord] 
Explanation.  Here is noted wherein a godly man is delighted, not in vanity, wickedness, foolish books; not only in the laws of man, nor in the things of this life, wherein the wicked take delight: but in the law of the Lord, that is in God's word, for it is put for the whole word of God, Psal. 19 7. joh. 10. 34. jam. 1. 15. that is, the holy Scriptures, which is to us the word of God, and above which we may not presume, 1. Cor. 4. 6. This here is opposed against the counsel, way, and seat of evil men. From hence we may learn many things.  
First, 
Doct. 1.  that a godly blessed man, is delighted in the holy Scriptures: he hath a love and desire to them: Psal. 119. 16. 24. 35. 47. 77. job. 23. 12. Psal. 16. 10. Deut. 33. 3.  
To delight in the law of God; 
Use 1.  it is a part of a godly man's blessedness, and his property. Now what kind of delight, and how great our joy and love should be thereunto, read Psal. 119. 14. 54. 72. 97. 111. 117. See the motives hereunto in the same Psalm. vers. 92. 104. 105. Pro. 2. 10. 16. and 8. 10. 11. and Rom. 1. 16. and 10. 14. Mat. 13. 44. Deut. 32. 47. josu. 1. 7. 8. jere. 6. 10. 11.  
Reproof to such, 
Use 2.  as take no delight in the holy word of God. jere. 6. 10. but let such consider, Psal. 119. 150. 155. joh. 10. 27. and 8. 47.  
Secondly, 
Doct. 2.  that therefore the word of God affordeth pleasure and delight to the godly man: Psal. 119. 103. and 19 10. Ezek. 3. 3. Revel. 10. 9 10.  
To labour to find this sweet and pleasurable taste of God's word: 
Use.  for the saying of Solomon may be most truly verified upon God's word, Pro. 16. 24. If we cannot perceive this excellency of the word, it is because we are yet natural. 1. Corinth. 2. 14.  
Thirdly, 
Doct. 3.  that a godly man's piety and religion is not forced nor counterfeit, for the word is joy & delight unto him. The word Chephets is voluptas & prompta voluntas, Psal. 111. 2. The Septuagint translate the words thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
This serves to condemn all those for hypocrites, 
Use.  time-servers, and carnal people, who entertain religion of a custom, of fear, for company; but not as the godly man, of a ready good will, 
Doct. 4.  out of a true delight therein.  
That a godly man preferreth this word of God before the counsel of the ungodly, the way of sinners and seat of the scornful, all which he escheweth for his delight herein, Psalm. 119. 115 and by the power thereof is delivered from them. Proverbs 2. 11.— 16.  
To prefer the holy word of the Lord before all men's devices, 
Use.  counsels, ways, and authorities: the godly man doth so, and the word will work this in thee, if ever thou dost feel the lively efficacy thereof.  
And in that law. 
Explanation. ] By Law as is aforesaid, is to be understood the whole Scriptures. viz. Genesis. Gal. 4. 21. 22. Prophets. 1. Cor. 14. 12. Psalms. joh. 15. 25. it is put for doctrine generally, Psal. 78. 1. as the law of works and law of faith, Rom. 3. 27. Hence learn,  
That the holy Ghost delivers the Scriptures in words sometime, 
Doct.  which may have divers acceptions: instances are every where to be found.  
To consider of the words of the holy writ, 
Use.  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, 
Explanation.  it may teach us,  
That the word of God hath a commanding power, 
Doct.  force, and authority, to govern and moderate, requiring obedience, as a law of every one of the Lords people and subjects.  
To entertain the word, 
Use.  and study the Scriptures, as a law, for thy guide and governance, and to become thereunto obedient: otherwise to read them, is not to make a right use, or to aim 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, 
Explanation.  Law or doctrine, cometh 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 Law, and in the 1. Chron. 17. 17. is disposition. Hence note,  
That God's word is an orderly manner of instructing, 
Doct.  & withal sharp and piercing. Eccles. 10. 11. Heb. 4. 12. Act. 2. 37.  
Not to think the word to be immethodical, 
Use.  and therefore to handle it too rudely: but to use it warily and wisely, as a sharp too edged sword, piercing into the soul. Hebrews 4. 12.  
Doth he meditate. 
Explanation ] The word ichgeh of hagah meditate, is put indefinitely, hath, doth, and will meditate, usually; the word importeth study and exercise of the mind, which often bursteth out into voice: it is used for musing in the mind 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 voice, Esa. 8. 19 Learn,  
That the godly which delight in the law, 
Doct.  do meditate, study, and exercise their minds in it, as David did, Psal. 119. 15. 23. 97. 99 and 63. 6. yea, they will talk and speak of it. Ps. 37. 30. 31. Luke 24. 15.  
To show our delight in God's word, 
Use 1.  let us have our minds upon it, and speak thereof, Deut. 11. 19 20. and 6. 7. Psal. 49. 3.  
A reproof unto such as mind little God's word: 
Use 2.  but delight in some other manner of learning, perhaps, and can speak thereof, but out of God's word little or nothing.  
This condemneth the folly and madness of Papists, 
Use. 3.  who will be held godly, and yet either very little, or not at all, study the holy Scriptures. If these become godly they are such, as here the Psalmist never dreamt of.  
Day and night. 
Explanation ] By this saying he meaneth continually, and here note, that the word day, is not jom, but jomam, the last better, being added, to note a continuance of days, by which speech we have commended unto us a godly man's meditation.  
That it is, 
Doct.  first, frequent & often, Psal. 119. 16. 164. being on the day time, and on the night. Secondly, vigilant, he museth on the word, when others sleep. Psal. 42. 8. and 77. 6. and 92. 2. and 119. 15. 62. Thirdly, fervent, Psal. 119. 117. Psal. 39 3. because in the day time no worldly occasions can withdraw his mind, neither nights sleep cause him to forget it. Psal. 119. 148. Fourthly, Constant, because it is not said, a day and a night, but day and night. Psalm 119. 97.  
To be frequent, 
Use 1.  vigilant, fervent and constant in our meditation on God's word. Ios. 1. 8. Psalm. 77. 6. Deutero. 6. 6. 7. 8.  
This reproveth; 
Use. 2.  First, the hypocrite, whose meditation is but perfunctory, and without constancy; in adversity, but not in prosperity, etc. Secondly, the profane, who meditate deceit, Psal. 38. 12. mischief, Psal. 36. 4. destruction, Pro. 24. 2. vain things and wicked, Psalm. 2. 1. Acts 4. 25.   

VERSE III.  
For he shall be like a tree, 
Text.  planted by the rivers of waters, that bringeth forth his fruit in due season, whose leaf shall not fade, and whatsoever he doth shall prosper.  
AS if he had said, 
Paraphrase.  how can it therefore otherwise be, but that such a one should be most fruitful in all 
a Psal. 112. 5. Acts 9 35. 10 2  good works, and also 
b Psal. 112. 2. 3.  prosperous in all his ways? who cannot more fitly be likened to any thing, than to a fruitful and green tree, (suppose the 
c Psal. 92. 12.  Palm or 
d Psal. 92. 8. Esa. 44. 4.  Olive, or such like:) For as such a tree being well husbanded, and planted by the rivers of water, in a fruitful soil, 
e jer. 17. 8.  (where it needs not fear the year of drought, nor the heat when it cometh) doth abound with seasonable and ripe fruit, and flourisheth with never-fading leaves, which the winter storms cannot cause to fall, nor the summer heat make to wither: so this man much more, being 
f john. 3. 5.  regenerated by God, and sanctified by his grace, and thus 
g Psal. 92. 13.  planted by his divine power, (the work of his spirit) in his Eden, the true Church, and engrafted into his son jesus, by the 
h joh. 7. 39  fountain of living waters, the sacred Scriptures, & effectual graces of his sanctifying spirit, which he giveth to every one that believeth, cannot but be 
i Phil. 1. 11. Psal. 92. 13. 14.  filled with the fruits of righteousness, which he yieldeth opportunely, and in very due time; and that not only once, or for a while, but 
k Psal. 119. 33. 111. 112.  persevering in well-doing, he doth continue unto the end, without fading through adversity, or changing by persecution; God turning all things to the best, and prospering him in all that he puts his hand unto.  
The Psalmist setteth out a godly man's blessedness, 
Explanation  as also the fruitfulness of his delight, and meditation in God's law, and this he doth by a similitude, from a tree planted in a fruitful place, and answerably, in due season bringing forth fruit, hereby giving us to understand,  
That a godly man's blessed estate is not easily perceived, 
Doct.  or not so deeply considered of, as is worthy. Therefore is it here painted out to the view of all, by this lively similitude. That the godly are not esteemed after their worth, appeareth, 1. Cor. 4. 13. where they be called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, filths, and the off-scouring of all things.  
To take a more serious and considerate view of the godly man's blessedness (which the world indeed cannot truly take notice of) and mark how the Lord setteth him out, 
Use.  by godly comparisons in many places, which are considerately to be beholden, as the pictures which God maketh, painting out the godly man.  
And he shall be like. 
Explanation ] The Psalmist might have set out the blessed man's condition without a similitude, but the Lord hereby would show us,  
That the minds of the godly can observe out of the works of God, 
Doct. 1.  that which may put them in mind of heavenly things, Psal. 123. 2. and 125. 1. 2. and 128. 3. Eccles. 12, 2— 7.  
Hereby let us learn so to look upon, 
Use.  and to consider of earthly things here, as thereby we may ascend up to heavenly. Thus are the godly taught of God to do, but an unwise man knoweth not this, Psal. 92. 6.  
That it is lawful to make resemblances, 
Doct. 2.  and likenesses between corporal and spiritual, earthly and heavenly things, for our better instruction. Esa. 5. Psalm. 92. 12. Mat. 13. 3. 24. 31. 33. 44. 45. 47. Luke 13 6. and 15. and 18. Revelat. 21. 10.  
To use our liberty thus in teaching, 
Use.  wisely, and soberly, for the edification of the hearers. Christ jesus the chief shepherd, the Prophets, and Apostles, have used to teach by similitudes.  
A tree. 
Explanation ] The word gnets signifieth lignum aridum, Psalm. 74. 5. and is translated by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which we call wood, a bowl, a log, but is also used for a green tree. Gen. 2. and 3. and in this place; The kind of tree is not named, as in Psalm. 92. 12. and Esa. 44. 3. but whatsoever it be, the comparison we see is from a tree, not from fading grass, or such a weak thing, as a man naturally is compared unto, Esa. 40. 6. jam. 1. 10. 1. Pet. 1. 24. and so are the wicked, Psalm. 37. 2. and 92. 7. but the godly are as a tree, teaching,  
That the godly are solidly grounded, 
Doct. 1.  and established in their courses, as having taken deep root, Mat. 13. they are as mount Zion, Psal. 125. 1. Mat. 16. 18.  
This serves to abate the spirits of wicked men who attempt to overthrow the godly, 
Use.  but they meditate a vain thing, Psal. 2. 1. for they are grounded and the Lord will 'stablish them, as the Apostle prayeth, 2. Thes. 2. 17. and will defend them. Esay. 10. 16.  
That they can endure heat and cold, 
Doct. 2.  blasts and shaking. jer. 17. 8. Mat. 7. 25.  
Labour then to stand fast, 
Use.  all that profess godliness; and consider, Pro. 24. 10. Mat. 7. 26. 27.  
That their height overtoppeth all the beasts of the field, 
Doct. 3.  that with their feet they cannot tread them down, that is, the power of the wicked shall not prevail against them. Psal. 68 1. 2. 3. 17. 18. 20. 35.  
Comfort unto the Church, 
Use.  and let not the godly fear their enemies: consider these Scriptures. Psalm. 46. 1. 2. 5. 10. 11. and 49. 14. and 97. 10. and 37. 13. 15. 17. and 29. 10. 11.  
Planted. 
Explanation ] The word shathul is properly spoken of that which is removed from one place to be set in another, Ezek. 17. 22. 23. showing,  
That a godly man is not in his natural state and growth; 
Doct.  for by nature he is as others, gnets, lignum aridum, a dry log or tree. Ezek. 17. 24. flesh of flesh, joh. 3. 6. a child of wrath, Eph. 2. 3. but the Lord hath removed him from the state of corruption, and planted him in his house, Psal. 92. 13. that is, in the state of grace, and sanctification: thus the Church is God's plant, Esa. 5. 7.  
Hereby let all natural men judge of their state, 
Use.  till they be removed thence, they are not to be accounted among the godly, though they have never so great gifts of nature: they be not the trees of righteousness, the planting of the Lord, Esa. 61. 3. but as fruitless trees, in their proper soil of corruption.  
That a godly man is so blessed, 
Doct. 2.  not by nature's production, but by a spiritual plantation, in the state of grace and regeneration by the Lord's hand, Esa. 61. 3. and 60. 21. jerem. 2. 21. Rom. 11. 24.  
To acknowledge thankfully our grace, 
Use. 1.  and goodness, to be of God, and not of ourselves; for it is he that works will and deed, Phil. 2. 13. and maketh barren & dry trees to flourish, Ezek. 17. 24. Esa. 44. 3. 4.  
A confutation to such as exalt nature, 
Use. 2.  and man's power in his conversion, contrary to these Scriptures. Gen. 6. 5. and 8. 21. Eph. 2. 1. Phil. 2. 13. 2. Cor. 3. 5.  
By the rivers of waters. 
Explanation. ] The word palge signifieth the division of waters, it cometh of palag, to divide, and so may be translated brooks, becks, or as we may say, riveretts, streams parted, Prou. 5. 15. 16. coming from a fountain, or headspring, job. 29. 6. running in a pleasant valley: whether the waters come from above or below: for Ma●m is the dual number, noting two sorts of waters, which this tree hath benefit of: from this similitude we may learn▪  
That a godly blessed man is planted in a pleasant and fertile valley, 
Doct. 1.  Ezek. 17. 5. as Adam in Paradise, Gen. 2. that is, in the house of the Lord, Psal. 92. 13. in spiritual Zion the joy of the whole earth, Psal. 40. 2.  
To judge the godly man's station most happy, 
Use. 1.  though it cannot be discerned with the mortal eye of man, in his natural estate: but his place is so pleasant as the eye hath not seen, etc. 1. Cor. 2. 9  
The godly to rejoice in their portion, 
Use. 2.  and in the lot of their inheritance. David desired to dwell in God's house for ever, so pleasant is that place: Psalm. 84. 1. 2. 4. and 27. 4. and 26. 8.  
That a godly man is so planted, 
Doct. 2.  as he hath the benefit of the spiritual waters: as the type showeth, Ezek. 19 10. jerem. 17. 8. Now these spiritual waters, Ezek. 47. 1.— are the graces of Gods holy spirit, and the sacred Scriptures, of which we may read, Psal. 46. 4. Esa. 12. 3. and 55. 1. and 44. 3. jere. 2. 13. and 17. 13. Zach. 14. 8. joh. 4. 10. 14. and 7. 38. 39 1. Cor. 3. 6.  
To labour to feel this benefit of the spiritual waters, 
Use 1.  as the tree doth of other waters: to spread in the root, to be full of sap, not to wither or to be dried up, for want of moisture: but to be green, and flourishing.  
This may show men how to judge of themselves, 
Use 2.  who are without the graces of God's spirit, and without the ministery of the word, they be no trees of Gods planting, they be without Christ, Rom. 8. 9 and in a perishing condition, Prou. 29. 18. but these water's cause life, Ezek. 47. 9  
A blessed godly man so partakes of these spiritual waters, 
Doct. 3.  as it is yet in measure: for he is not planted upon the full waters, but by the division of waters: so every one receiveth according to his measure, 1. Cor. 12. 11. Mat. 13. 23.  
Every one to be content with his portion in heavenly things here: 
Use.  for none can in this life be perfect, and every member is to be so gifted, as one may benefit another, and one stand in need of another.  
That bringeth forth] jaten, 
Explanation.  will give, the future here, noteth a continual act: it giveth, that is, it doth bring forth freely, and is continually fruitful. Before is showed the plantation, and watering, that is, our engrafting into Christ, and sanctification by the word and spirit, and here the fruit of both.  
The godly planted by the Lord (as is said) are not barren trees, 
Doct. 1.  but fruitful, and so continue: Ezek. 47. 12. jer. 17. 8. joh. 15. 5. Rom. 7. 4. Psal. 52. 8. and 92. 14. Revel. 2. 19 Mat. 7. 17.  
To show forth the fruits of our plantation, 
Use. 1.  and engrafting into Christ: such are fruitful, joh. 15. 3. 4. and such as have truly tasted of the heavenly waters, Col. 1. 6. 1. Thess. 1. 5. 6. 7. 2. Thess. 1. 3. 2. Pet. 1. 8. called trees of righteousness, Esa. 61. 3. and 60. 21. fruitful seed, Matth. 13. Mark. 4. 20. hereby God is glorified, joh. 15. 8.  
This reproveth two sorts: 
Use 2.  First, such as be fruitless in God's house, Luk. 13. 7. joh. 15. 2. Secondly, such as a while are fruitful, but at the length do wither, not abiding in Christ, joh. 15. 4. 6. Mat. 7. 18.  
That planting, 
Doct. 2.  and that by the rivers of waters, goeth before bringing forth fruit: that is, the word, the spirit, and engrafting into Christ, before fruits of godliness. joh. 15. 4.  
To judge hereby, 
Use.  the causes of men's unfruitful profession, they have not the effectual work of the Spirit and word of God, neither are they in Christ, for than they should be fruitful, joh. 15. 5. Rom. 6. 5. and 8. 5. 11.  
His fruit] His fruit, 
Explanation.  so called, as being the fruit of the plantation, not of itself, 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 man's fruit, 
Doct.  is not after the flesh, according to which he was borne, but after the spirit, by which he was regenerated: Pro. 11. 30. Mat. 7. 17. 18.  
To learn to discern of these spiritual trees by their fruits: 
Use 1.  for a good tree bringeth forth good fruit: Mat. 7. 17. 18. 20. Rom. 6. 22. and 7. 4. 6. Gal. 5. 22.  
Also to discern his fruits, 
Use 2.  as he is a man: from his fruits as he is a sanctified man, to wit, as a tree planted by the heavenly rivers of waters.  
In his season. 
Explanation. ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the opportunity of time, in the due and convenient 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 think, that good fruit is at any time unseasonable, or that a man may use his liberty, to take his own time, to do well when he list; but to commend a godly man's goodness. Teaching,  
That a godly man's fruit is ripe fruit: 
Doct. 1.  it is done in judgement and truth, and not untimely, (as the hypocrites be, and the vainglorious) according as is said, Psal. 112. 5.  
To learn to do good in mature deliberation, 
Use.  that it do not putrefy and rot: as the untimely fruit of hypocrites, and the vainglorious, which come not from a sanctified heart, as from them that are engrafted into Christ, whose fruit is durable.  
That he doth good in due time, 
Doct. 2.  when occasion fitly is offered, he taketh it, as the good Samaritan, Luk. 10.  
To do good in season, 
Use 1.  when fit occasion is offered, Pro. 3. 28. for that is a good man's time, and then is the fruit ripe, pleasant, profitable, and most acceptable.  
Reproof to such, 
Use 2.  as have often occasion fitly offered, to show forth good fruits, and neglect the same. They be not like the godly disposed Philippians, Phil. 4. 10. but like Dives, that fruitless tree, or Nabal that churl.  
His leaf also shall not wither. 
Explanation. ] By the tree is set out a godly man; by fruit, is to be understood his godliness, and righteousness, in word and deed: and by leaves, may be meant the outward beauty, and well managing of his holy profession, in his countenance, gesture, and outward behaviour, which be as pleasant green leaves, beautifying his conversation before men. Hence note,  
That one truly religious, 
Doct. 1.  is not a leafy tree without fruit, as the hypocrite, who is all in shows: nor a fruitful tree without leaves, as the rash and heady person, wanting discretion. For both leaf, and fruit, are here given to the godly man. So jer. 17. 8. Ezek. 47. 12.  
Not to be as the hypocrites, 
Use.  all in profession, and nothing in practice: nor to think, that it is enough, to do 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 us of wisdom, and discretion, Pro. 19 11. Psalm 112. and of judgement in our courses, Pro. 13. 23. Hereby showing, that it is not enough to do a thing, but to do it, as it ought to be done.  
That such a one is ever green, never utterly destitute of spiritual moisture and sap of grace: 
Doct. 2.  jere. 17. 8. Ezek. 47. 12. Psal. 92. 13. and 52. 8. joh. 10. 28. Phil. 1. 5. 6.  
Consolation to the truly religious, 
Use. 1.  that they shall never wither away, jere. 32. 40. 41. joh. 10. 28. Rom. 8. 30. not in the hot summer of persecutions, nor in the cold winter of a secure carnal peace, nor in the lukewarm season, of a pleasing prosperous estate, etc. God will not let his fade in grace, or fail of their duty wholly.  
Instruction to strive to persevere in well doing, 
Use. 2.  Mat. 24. 13. Revel. 2. 10. Ezek. 18. 24. 2. Pet. 2. 21. not like judas, Mat. 27. nor Herod, Mar. 6. nor Demas, 2. Tim. 4. 10. nor as the Angel of Ephesus, Revel. 2. 4. but as Thyatira, Revel. 3. 19  
A confutation of those that hold that this planted tree may wither away; 
Use 3.  contrary to these Scriptures, jerem. 32. 40. 41. Mat. 16. 18. joh. 10. 28. Psal. 37. 24. and 145. 14.  
And whatsoever] The Psalmist speaks very largely of a godly man's prosperity: 
Explanation.  teaching,  
That there is a large extent of God's goodness towards the godly. 
Doct.  Genes. 39 2. 5. 23. 2. Sam. 5. 10. Deut. 28. 2. Chron. 32. 30.  
To labour to be truly religious, 
Use.  sithen God doth so bless his, which is most true, if we consider the end of the godly, for all things tend to make their end happy. Rom. 8. 28. Psalm 37. 37.  
He doth] Neither before, 
Explanation.  nor yet after in this Psalm, (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 works, Psal. 15. but to teach us,  
That a godly man is more to be measured, 
Doct.  and more certainly to be known, both to himself and to others, by inward delight, and a mind set upon heavenly things, and by outward practices, then by words, be they never so fair and glorious.  
Therefore let us judge ourselves, 
Use.  and others by our delight inwardly, and practices outwardly, in good things, rather than by our tongues. It is neither profession, nor preaching, without internal grace, and external fruits of piety, that can make us worthy the account of sound Christians. Mat. 7. 21. 23.  
Shall prosper. 
Explanation. ] jatsliach, he shall make to prosper: being restrained to good things which he taketh in hand. We learn,  
That a godly man is a cunning Artist in holy things: 
Doct.  they thrive in his hand. 2. Chron. 31. 21. Genesis 39 2. joseph was a man that prospered, or as we say a lucky man.  
To become a proficient in heavenly things, 
Use.  and to thrive spiritually by them, be a good man, and do that thou dost sincerely, as Hezekiah, so shalt thou prosper, else thou wilt be (as we say) but a bungler in good things.  
If this prospering be referred to all things in general which he doth, 
Explanation  it must signify his good use he can make thereof, and so prosper thereby towards God. For here is meant not the worldly, but spiritual prosperity. Teaching,  
That the godly man, 
Doct.  can (like a good husband) gain good to his soul, and prosper so in all his doings, for so God instructeth him. David and S. Paul show us this truth, if we consider well of them.  
Let us learn to be such heavenly good husbands in matters concerning our souls, 
Use.  in all our doings to be rich towards God. This is one of the greatest points of wisdom, to be able to make advantage to our souls of prosperity, adversity, of health, sickness, of good and ill report, etc.  
This third verse doth teach, 
Explanation  wherein a godly man is blessed, by this similitude, and noteth out the particular branches thereof, showing,  
That he is blessed. 
Doct.  First, in that he is planted. Secondly, that it is by the rivers of waters. Thirdly, in being made fruitful, and that with good fruit seasonably. Fourthly, by his green leaves, never fading. Fifthly, in his prosperous and happy success, which by right belongeth unto him: this God promiseth the godly here, and Deut. 28. 2— 8.  
To behold with comfort the particulars of God's blessings to a godly man, 
Use 1.  thereby to judge of his happiness, and to strive to partake thereof with him.  
To be provoked unto godliness: 
Use. 2.  for prosperity is promised for a reward: and the godly only have a right unto it by promise. And if we enjoy not here prosperity; and that it go not well with us, it is for that we do not well: and therefore God restraineth us here thereof, that we may not lose the perfection of happiness in the life to come. Else he taketh pleasure in his people. Psal. 149. 4. He delighteth to do us good, jer. 32. 41. and desires our well-doing. Deutr. 5. 29.  
To confute those that think it a vain thing to serve the lord 
Use. 3.  But let such consider, 1. Tim 4. 8. Psal. 128. Gen. 29. 1. 2. Psal. 119. 1. 2. 5. and remember, Mal. 3. 16. 17. 18. Psal. 73. 17.   

VERSE. FOUR  
The wicked are not so, 
Text.  but as the chaff which the wind driveth away.  
NOw for the wicked and ungodly, 
Paraphrase.  their condition is most different, and opposite hereunto, as in regard of their studies and affections, so of the success thereof also. They regard not God's Law, and God as little with his favour respecteth them. And howsoever for a time they may seem to flourish like the 
a Psal. 37. 35.  green bay, or as a tree that groweth in his own soil: yet being not God's planting, the root shall be 
b Esa. 5. 24. jer. 17. 6.  rottenness, and the same dry up like the dust, and they shall be even as chaff itself, void of goodness and 
c Hos. 13. 3. job. 21. 8. Amos. 9 9  stability, being in their 
d Psal. 39 5. 11.  best estate, altogether vanity, without durableness. For as the wind severeth the chaff from the corn, and disperseth it abroad; so shall the day of the Lords wrath scatter them 
e Zeph. 2. 2. and 1. 18.  abroad, and he shall make a speedy riddance of them, 
Explanation.  from off the earth.  
Heeere the Psalmist maketh the Antithesis between the Godly and the wicked: to teach,  
That a godly man's blessedness is better discerned, 
Doct.  by setting over against him in one view, the state of the wicked. Thus doth Solomon in many places of the Proverbs, cap 3. 32. 33. and 4. 18. 19 and 10. 3. and 12. 13. 21. So in Psalms 37. 9 10. 11. 16. 17. 18. 20. 22. 28. 29. 37. 38.  
To behold thus the godly and wicked together, 
Use.  hereby we shall better judge of them: to esteem highly of the godly, and to neglect the wicked; to make us to continue in well doing, and to eschew the paths of wickedness. This is a setting of life and death, blessing and cursing before us, Deutr. 30. 19  
Not so the ungodly. 
Explanation ] Here Ha-rishangnim the lowest degree. vers. 1. is put for all three. Chataim, sinners, and Letsim, scorners. Lochen non si●, noteth an unlikeness between the godly and ungodly: hence teaching,  
That there is altogether a great difference between the godly and the wicked. 
Doct.  The proof hereof are the places of the former doctrine. And also we may see here, that what before is affirmed of the godly, is denied altogether of the wicked.  
To hold a great difference to be, 
Use.  between the wicked and godly; for that which is said truly of the one (not as a man, but as a godly man) is denied to the other, (not as a man, but as a wicked man.) It is godliness, and ungodliness, which maketh the difference which is here spoken of.  
In taking these words (not so) and applying them to all that which is said of the godly, 
Explanation.  not to be so to the ungodly: would afford many doctrines.  
1. 
Doct. 1.  That a wicked man (whatsoever he be) is not blessed. Ps. 11. 5. 6. and 37. 38. Prou. 2. 22. Matthew 15. 41. Psalm 9 17.  
To pull down the proud conceit of the wicked, 
Use.  living in pleasure and prosperity: they must know that yet they are not to be accounted blessed.  
That the wicked are not planted, 
Doct. 2.  but remain in their natural standing, thought they be in the Church, yet are not of it; Like Simon Magus, Ananias and Saphira, Hymenaeus and Alexander, and such like.  
So long as men live unreformed, 
Use.  never to hold them to be plants of the Lord, which are trees of righteousness. Esa. 61. 3. but counterfeit, or rotten members, unfruitful trees, which one day shall be cut down, and cast into the fire, Mat. 3. 10. and 7. 19 Luke 13. 7. 9 john 15. 6.  
That they have no linely root, 
Doct. 3.  nor do feel the saving operation of the rivers of water, as the godly do.  
To judge ourselves to be godly, 
Use.  or not so, as we take root in righteousness, and benefit by the word, and power of God's holy spirit: these spiritual waters of life.  
As in these is showed, 
Explanation  that the wicked are otherwise then the godly: so the like may be noted out of the rest: which here only is briefly set down.  

That they be fruitless in good works. 
Doct. 4.   
That which they do is rotten and untimely fruit. 
5.   
They in time wither for want of root, 
6.  and moisture.  
Goodness prospereth not with them; 
7.  or, in the end they shall be known not to be prosperous. Ps. 5. 5. job. 21. 18.   
To discover by all these, 
Use.  who are to be judged wicked: and if we do find ourselves hereby among them, let us depart from the tents of these wickedmen, lest partaking of their sins we receive of their plagues also.  
But are. 
Explanation ] Before is showed what they are not, now is noted what they be.  
True judgement is a certain affirming what a thing is, 
Doct.  and not only a denying what it is not: or, it is not enough to know what the wicked are not, but also what they be.  
Look to the well informing of our judgements; 
Use.  for sound knowledge can positively set down the tenant held.  
Like. 
Explanation ] Hear the Psalmist setteth out the ungodly men, as before he did the godly man, by a similitude; to teach us—  
That the ungodly man's wretched and miserable estate, 
Doct.  is not easily discerned: and therefore here it is illustrated by a similitude, and David acknowledgeth this, Psal. 73. 16.  
Not to consider superficially or slightly of the wicked men's estate: 
Use.  but seriously to take view thereof, by this and such like similitudes, painting them out in lively colours: else if we behold them according to their outward worldly and transitory glory, we shall be much deceived, & greatly tempted, as was jeremy, cap 12. David. Ps. 73. and others, Mal. 3.  
Chaff. 
Explanation. ] Mots signifieth chaff, or any light and contemptible thing: the Septuagint translate it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is dust, as well as chaff. So are they compared; also note, that in speaking of the wicked, and comparing them, he speaks plurally, as understanding all: but of the godly he speaketh singularly, in one, to know them all. Teaching,  
That one godly man is of more account with God, 
Doct. 1.  than all the wicked, as much as one godly fruitful tree, is better than all chaffy dust, or dusty chaff in the world. See this in God's favour to Noah alone, among a world of wicked men. Gen. 6. So to Lot in Zodome, Gen. 19 so also, jerem. 39 11. 16.  
Great comfort to the godly, 
Use 1.  though never so few: the Lord taketh pleasure in them. Psal. 149. 4. more than in all the rest of the world, Esai. 43. 4.  
To teach us to esteem with God, 
Use. 2.  more of one good man, than of all the wicked. Psal. 101. 6. and 119. 63. Prou. 10. 20. For the tongue of the just is as fined silver: but the heart of the wicked is little worth: the godly are as the apple of God's eye, Zach. 2. 8. they be his peculiar people, right dear and precious in his sight, 1. Pet. 2 9 Exo. 19 5. Psal. 135. 4.  
That all the wicked are alike: they are all, even the whole rank of them, 
Doct. 2.  walkers as well as standers and sitters, the least in evil, as well as the deepest in transgression, all are but as very dust and chaff, most contemptible with God. Psal. 119, 119. Esa. 17. 13.  
Not to envy the state of the wicked. 
Use. 1.  Psalm. 37. 1. Pro. 24. 1. but to take them to be as very chaff, divided from the corn, even light, unfruitful, of little use, or none at all, base, of none account or worth, but to be trodden under foot and burnt, Mat. 3. 12. job. 21. 16. 17.  
Let the wicked hereby learn to know themselves, 
Use 2.  the best are but as very chaff, rich chaff, honourable chaff, witty chaff, etc. This shall they know by the wind of God's wrath, and flail of affliction upon them, which they cannot endure. job 21. 17. consider what man is, Psal. 62. 9  
Which the wind driveth away. 
Explanation. ] This is added, to express more fully, the misery of the ungodly, subject to the wind, to be tossed too and fro: the word nadaph, signifieth to drive away: hereby teaching,  
That the wicked are as easily removed from their standing, 
Doct.  as chaff or smoke with the wind, Psal. 68 2. Esa. 17. 13. job. 21. 17. which wind the Lord will make, Mat. 3. 12. jere. 51. 1.  
The wicked not to brag of their power, 
Use 1.  strength, and authority: for God can remove them as easily, as wind doth light chaff, or melt them as wax, Psal. 68 21. he can make them as dust, & stubble, Esa. 41. 2. yea with the sound of a leaf chase them, without pursuing them, Leuit. 26. 36. 2. King. 7. 6.  
Godly not to fear the wicked men's chaffy power, 
Use. 2.  but trust in the Lord, pray for his aid, who is unresistible as wind, fearful as flaming fire, to melt & consume them. Psa. 62. 9   

VERSE. V.  
Therefore the wicked shall not stand in judgement, 
Text.  nor sinners in the assembly of the righteous.  
THerefore they shall not be 
a Matth. 3. 12. Esa. 30. 28. and 14. 16. jere. 51. 2.  able to endure the trial: 
Paraphrase.  but when the Ancient of days shall sit, and the Lord shall prepare his throne for judgement, (though they do appear before him, as (
b 2. Cor. 5. 10.  all must) yet as men cast in their suit, in stead of confidence in their cause, fear and terror shall make them 
c Mat. 24. 30. Luke 23. 30. Esa. 2. 19 Revel. 6. 16.  hang down their heads. And howsoever here they live among the just, and overtop them too: yet then, as men confounded with shame, they shall not endure the glorious presence of that blessed company, from whom, by the judgement and sentence of God, that righteous judge, they shall be 
d Mat. 25. 32.  separated as 
e Mat, 13. 30.  tars from the wheat, bound up in sheaves to be burnt, and as a cursed crew, being made to depart, shall be cast into 
f Mat. 25. 41.  everlasting torments.  
Therefore] This verse is an inference, 
Explanation.  which the Psalmist maketh, upon the consideration of the vanity of the wicked, the chaffy people, because he knows them to be but chaff, he concludeth their overthrow and ruin, and that out of themselves: 
Doct. 1.  hence informing us in these truths,  
That the true understanding and knowledge of the nature of the wicked▪ giveth us a right judgement of their end: which the Prophet David showeth in many places; for describing them, he concludeth thereupon their miserable end: Pro. 6. 12.— 15. Psal. 37. 12. 13. and 2. 2. 3. 4. 5. 9 and 52. 1— 5. and 53. 1— 5. but the conclusion made, 
Note.  is turned sometimes into a prayer, as in Psal. 10. there is a description of the wicked from verse 2.— 11, than the 12. 14. 15. are a prayer: and in the 16 verse a prophecy. So Psal. 28. 3— 5. and 36. 1— 4. 12. Sometime it is an exhortation, as in Psal. 50. vers. 16— 21. 22.  
To judge wisely of the end of the wicked, 
Use. 1.  learn to know well their nature and conditions.  
Let the wicked learn therefore to know themselves, 
Use 2.  that thereby they may consider of their end, and by fear of destruction, be moved to leave off their sinning: The not knowing of themselves maketh them secure in their courses, careless of reformation, and presumptuously confident of the joys of Heaven, the reward only of well doing.  
To lay open the nature and properties of the wicked out of the word, 
Use 3.  that hereby they may see and discern themselves, and thereby their end, except they be reform. The Prophet David in the Psalms, and Solomon his son in the Proverbs, do most excellently, and very largely teach the Church of God this point, that by knowing what they are, the godly may judge rightly, what they shall be, except they be reform.  
That the destruction of the wicked, 
Doct. 2.  is of, and from themselves: for the cause of their not being able to abide the judgement, is their own emptiness and vanity. The Prophet saith of Israel, that her ruin was of herself, Hos. 13. 9 See Numb. 16. 38. Esa. 3. 9  
To justify God in his judgements, 
Use.  as 2. Chron. 12. 6. Psal. 119. 70. and to condemn ourselves for our sins: for our own wickedness bringeth upon us destruction. Esa. 9 18.  
The ungodly] As the Psalmists make them all like chaff: 
Explanation.  so here he speaketh still plurally, to make them all subject to misery, in the day of judgement: showing,  
That as all the wicked are chaff: 
Doct.  so the same end shall be alike, at the last to them all, Psal. 9 17. Matth. 25. 41.  
Let not the wicked deceive themselves: 
Use.  they here indeed differ in outward state much; some rich, some poor, some honourable, some base, some learned, other ignorant: but because they be all of them chaffy, they shall all have the end that chaff is appointed unto, Matth. 3. 12.  
Shall not stand in judgement. 
Explanation. ] The Psalmist may here seem to expound the similitude: meaning by chaff the ungodly▪ by driving away, not standing: and by wind, judgement: to show,  
That it is usual in Scripture, 
Doct.  and specially here in the Psalms, and Proverbs, to admit of variation in words: as Deut. 32. 2. Psal. 32. 1. 2. and 34. 1. and 33. 6.  
To observe this, 
Use.  and for the better informing of our understanding herein: note, that this variation is to express commonly one of these three things: 
Note.  I. The same sense: this most usual, and it is to explain the meaning more at large: as the places quoted show. So Psalm. 33. 11. Prou. 7. 18. 25. 27. and 1. 5. 15. and 2. 3. 4. II. The sense that is nigh unto it, as Prou. 1. 8. III. For contrariety, Pro. 14. 1. and 15. 1. Psalm 37. 21.  
Stand up] Opposed to bending, 
Explanation.  or falling down, Psal. 18. 39 and 20. 8. God riseth up to judgement, Psal. 76. 9 To stand then, is to be able to abide the countenance and sentence of the judge, without fear, Luk. 21. 36. And to arise or fall, is to be justified or condemned, Mat. 12. 41. Revel. 6. 17. Hence may we be informed,  
That there is a judgement, 
Doct. 1.  Psal. 76. 8. 9 Eccles. 12. 14. jere. 25. 30. 31. Psal. 9  
To consider of this seriously, 
Use.  which the Lord exerciseth often in this life, against the world, Gen. 6. and 7▪ against a country, 2. King. 17. 10. against Cities, Gen. 19 24. 25. against families, Numb. 16. 27. 32. Ios. 7. 24. and against persons, 2. Chro▪ 13. 20. 2. King. 19 22. 37. and 1. 11. Numb. 15. 35. 2. Sam. 19 14. 17. so of the great day of judgement, 2. Cor. 5. 9 10. 11. Dan. 7. 9 10. Act. 17. 31. Mat. 25.  
That albeit the wicked shall all appear, 
Doct. 2.  jere. 25. 31. 2. Cor. 5. 10. Eccles. 12. 14. (the words are general) yet shall they not arise up, that is, be justified; nor stand, that is, be acquitted, but be condemned, and driven, as chaff with the wind, from God's presence, Mat. 25. 41.  
Let the wicked that now stand up, 
Use. 1.  and bear a sway till judgement come, learn betime to humble themselves: for God will overthrow the wall of their defence at the length, Ezek. 13. 13. Deut. 29. 19 Revel. 6. 15. and send fanners to fan them, jere. 51. 2.  
Let none esteem of the wicked as they be prised in their weight of earthly honour and riches: 
Use 2.  but as they shall be found by judgement then, of a chaffy nature, lighter than vatie, Psal. 62. 9 like Balshazzer, too light in the Lords weights and balance, Dan. 5. 27.  
Nor the sinners in the congregation of the righteous. 
Explanation.  The word stand is here again to be repeated: and the wicked are called sinners, Chataim, such as add sin to sin, living, and accustoming themselves to sin: See vers. 1. of this word. These are they that cannot stand in the congregation of the righteous. From this we learn,  
That it is all one, 
Doct. 1.  to rise up in judgement, and in the assembly of the righteous: and they that cannot stand up in the one, neither can they stand up with the other.  
Hence let all consider, 
Use.  what it is therefore, to be with, or against, to approve or despise, 
Doct. 2.  the assembly of the righteous.  
That not such as have sinned, but such as are sinners, shall not be allowed of God among the righteous.  
To take heed in judgement we be not found sinners: 
Use.  all have sinned, Rom. 3. and none but hath sin, 1. joh. 1. but all are not sinners. It is not simply sin, but living without repentance in sin with the sinner, that cuts men off from the godly.  
That it is a punishment to the wicked sinners, 
Doct. 3.  not to be allowed among, but to be driven from, the assembly of the righteous: either here, as 1. Cor. 5. 5. 13. 1. Tim. 1. 20. or as in the last day, Matth. 
Use.  25.  
Let such as do (in contempt of the godly) divide themselves from them, know that once it shall be their punishment. And as here they will not partake with them in their godliness: so shall they not there in their blessedness.  
The word gnedah, 
Explanation.  here translated assembly, or congregation, signifieth a meeting together at a certain place, at the time appointed by authority, coming of jagnad, which signifieth publica authoritate, locum & tempus certum, de re aliqua conveniendi indicere, as in a synod or Council, 2. Sam. 20. 5. Psalm. 48. 4. By righteous, we must understand (taking the word evangelically) such as through Christ are accounted righteous. From hence we may learn,  
That though the godly be now dispersed abroad, 
Doct. 1.  yet there is a most certain time and place appointed of God, for their gathering together, to make a full congregation, Matth. 24. 31. ●●d 25. 32. 1. Thess. 4. 16. 1. Cor. 15. 52.  
Comfort unto the godly dispersed, 
Use 1.  they shall one day be gathered into one.  
To be patient, 
Use 2.  and wait the Lords appointed time, which assuredly shall be in time, for the joy and happy meeting of all the blessed company.  
That this assembly shall be only of the blessed, 
Doct. 2.  and righteous persons: though here they be mixed among the evil ones: or rather these among them, Mat. 25. 32. Esa. 60. 21.  
To work joy in the hearts of such as here do grieve, 
Use. 1.  that they cannot ever be with such in this life, as one day they shall be all together.  
To suffer the tars to grow unto the harvest, 
Use 2.  the Lords Angels will then weed them out, Mat. 13. 30. Psal. 37. 10.   

VERSE VI.  
For the Lord knoweth the way of the righteous: 
Text.  And the way of the wicked shall perish.  
But for a conclusion, 
Paraphrase.  would we know the cause, why all things do so differently befall these two sorts of persons? Surely the just are taught of God 
a Psal. 25. 12.  the way that they shall choose: he 
b Psal. 40. 2.  ordereth their goings: 
c Psal. 37. 29.  the paths of a righteous man are directed by the Lord, for he loveth his way, and so maketh him to prosper. He 
d 1. Pet. 5. 7.  careth for the godly, his 
e Psal. 33. 18.  eye is ever upon them that fear him, 
f Esa. 26. 12.  working all their works for them: He 
g Ps. 37. 39 40.  helpeth them, and of him is their salvation, and thus do they 
h Esa. 26. 12.  obtain peace: whereas God withholding and withdrawing his grace from the wicked, leaveth them to themselves, not caring for them, they for want of his aid and succour 
i Psal. 37. 19  consume as the fat of Lambs, and as the smoke they vanish away, thus they perish, 
k Psal. 37. 38.  destroyed shall they be together, and the end of the wicked shall be cut off: 
l jere. 3. 24. 25.  confusion shall devour their labours, they shall lie down in shame, and reproach shall cover them, this shall be their portion to drink.  
For the Lord] The Psalmist, 
Explanation.  having 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 themselves: teaching,  
That it is of the Lord, 
Doct.  and not of men, that there is such a difference of persons, some godly, some ungodly, some righteous, some sinners, etc. Esa. 60. 21. and 61. 3. Psal. 147. 2. Act. 2. 47. Rom. 9 16. 17. 18. 21.  
Give glory unto the Lord for thy goodness, 
Use.  and pray to him; for thy brethren: for what thou hast, it is received from him and what they want, they cannot enjoy, but by him.  
Knoweth the way of the righteous. 
Explanation. ] The word knoweth is not to be taken for knowledge simply, as Rom. 1. 21. Nehe. 6. 12. or to acknowledge, as Act. 19 15. but for love, care, and to be pleased with, Psal. 37. 18. 23. and 31. 7. and 144. 3. Pro. 12. 10. job. 9 21. as may appear by the contrary, Psalm. 101. 4. Matth. 7. 23. The Doctrines from these words are,  
That there be such as are righteous, 
Doct. 1.  and so to be accounted: Psal. 32. 1. 11. and 37. 29. Prou. 2. 20. Mat. 25. 37. 46.  
To receive this truth, 
Use 1.  but yet not according to the law of works, Psal. 143. 2. Rom. 3. 20. Gal. 2. 16. job. 25. 4. but after the law of grace and faith, Rom. 3. 24. and 5. 1. Galath. 3. 8. 11.  
To rejoice that any man may be held righteous in God's mercy, 
Use. 2.  seeing in ourselves we are so wicked: for such righteous ones are blessed, Psalm 32. 1. 2. 11. so vers. 1. of this Psalm.  
That these righteous ones have a way or path to walk: 
Doct. 2.  for here it is said the way of the righteous, ascribing to them a way: see Pro. 2. 20. and 14. 8.  
To search out this way, 
Use.  to walk with the righteous in it, it is not the way of nature, nor a path upon 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, jere. 6. 16. yet the new and living way, Heb. 10. 20. the way of peace, Rom. 3. 17. the way of wisdom, Pro. 4. 11. of perfection— of life, Pro. 10. 17. and the way of good men. Proverbs 2. 20.  
That the Lord knoweth this their way, 
Doct. 3.  Psal. 37. 18. 23.  
To rejoice and comfort those that be godly, 
Use.  that the Lord approveth 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 approving of their way by the Lord, 
Doct. 4.  is the true cause of their happiness and salvation. Ephes. 2. 8.  
Not to look upon thy goodness, 
Use.  or grace, thy godliness, and justice: but magnify the Lords mercy, that is pleased to approve of thee.  
Note for a conclusion of this, 
Explanation.  that the Psalmist beginneth singularly, as speaking but of one, vers. 1. 2. 3. but here he ends plurally (saying the righteous) as including all: to teach,  
That the description here set down, 
Doct.  is not of one singular godly man: but is the lively picture of all the righteous.  
Let all them behold this pattern to draw themselves thereby, 
Use.  if they would be accounted among the righteous.  
But the way of the ungodly shall perish. 
Explanation ] Hear the Prophet showeth on the contrary the end of the wicked: and from this may we learn,  
That perishing in the end is the portion of the ungodly, 
Doct. 1.  even to all of them, from the wicked ungodly, to the lewd sinner, and from this to the proud scorner: for here the word is in the plural number rishangnim, Psalm. 9 17. and 11. 6. and 37. 38. Mat. 25. 33. 41. 46. Pro. 11. 7. Rom. 2. 8. 9 Revel. 20. 10. 15.  
You wicked before the time of vengeance come, 
Use 1.  behold your end every one of you, and repent, and pray God, if it be possible, that your wickedness may be done away.  
Let not any godly, 
Use. 2.  be they never so poor, envy the prosperity of the wicked, Prou. 24. 1. and 3. 31. and 23. 17. 18. Psal. 37. 1. 2. and 129. 6.  
That their way, 
Doct. 2.  that is, their counsels, studies, endeavours, practices, also their glory, power, honour, and authority, shall have a dismal day, and come to a miserable end: Psal. 37. 2. 14. 17. 35. 36. Pro. 11. 7. and 13. 9  
To look to our way what it is: 
Use 1.  if it be the way of the wicked, it is the way of wickedness, Psal. 139. 24. the way of darkness, Prou. 2. 13. the broad way leading to destruction. Matth. 7. 13.  
The godly to be content, 
Use 2.  and patiently wait, and not fear the power, policy, and practices of the wicked; they shall have an end.  
Note here that perishing, 
Explanation.  is opposed to the Lords knowing and approving of the godly, which is not spoken of the wicked: to teach,  
That for want of God's approbation, 
Doct.  the wicked and their way do perish: His not knowing, that is, his not approving them, is his rejection of them, and so their utter destruction. Matth. 7. 23.  
Therefore above all things let us labour for God's approbation: 
Use.  for if he justify, who can condemn? Rom. 8. 33. 34. but if the Lord be against us, who can plead for us? 1. Sam. 2. 25.    

The second Psalm.  
THE ARGUMENT.  
THis Psalm is in order the second, Acts 13. 33. though some have 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 unto David, Acts 4. 25. who is thought to have penned it, after his victories over the Philistines, who gathered themselves against him, when the people had made him King in Saul's room. In which, as in many other things he was a type of Christ, of whom also this Psalm speaketh. Acts 4. 25. 26. 27. here David the King, David's kingdom, and his enemies, set out Christ the Messiah our King, his kingdom, and enemy's rebelling against him. It is a mixed Psalm, containing Doctrine, 
The princpiall point of the Psalm.  prophesy, and exhortation: the principal point in it, is this, that as David by God's appointment, was to rule in Zion; and to subdue the nations (maugre their hearts) so Christ jesus (as here is forepromised, and now is fulfilled) by the appointment of God his father, was to be established in his kingdom, and therein to bear rule, as is showed in vers. 6. 7. 8. 9 in despite of all his enemies, not being able by their power, or policy, to withstand him, as vers. 1. 2. 3. 4. do manifest, but should in the appointed time, feel the power of his heavy, and wrathful indignation? if they did continue to oppose him. vers. 5. And therefore the Psalmist hereof certainly persuaded and wishing salvation to such, as God hath ordained to be saved, exhorteth them to be wise, to fear the Lord, to serve him, and to do him homage, lest they perish, pronouncing them contrarily to be most happy, which do yield all humble subjection, and do put their trust in him. ver. 10. 11. 12.  

The use and profit of this Psalm.  
IT is a prophetical history, or an historical prophecy in David the type of Christ jesus the Antitype. I. Showing how he shall be King. II. That he shall have many enemies of the meanest, as also of the mightiest, banding themselves together against him. III. That yet for the Church's comfort, their attempts, 
Psalm. 7. 14.  studies, consultations, power, policy and rage, shall prove to be of none effect: let them travel with wickedness, and conceive mischief, they shall yet bring forth a lie: for Christ shall confound them. So as in this Psalm the godly may comfort themselves in an assured victory against their enemies, they may hereby in their faith be strengthened, touching all their spiritual assaults made for the overthrow of Christ's kingdom, against which the gates of hell shall not prevail. In all their miseries, afflictions and troubles, they may have recourse unto Christ their King and Sovereign, for aid and defence, who is able, and will also revenge their just quarrel, with his iron sceptre upon those base and earthen vessels. And here the wicked that cannot away to be under Christ's easy yoke, neither may endure to bear his light burden, may in time learn to be wise, and to serve the Lord, rejoicing in trembling: lest the Lords anger be stirred up against them, to their utter confusion. He is a Lamb, he is a Lion: as a Saviour, so a judge. He hath the sentence of absolution, Come ye blessed, and the sentence of condemnation, Go ye cursed: he treasureth up mercies for those that be his. Blessed are all they that put their trust in him: but reserveth vengeance: vials full of wrath to be poured on the head and hairy scalp of all that rise up against him.   

The resolution of this Psalm.  

This Psalm hath two parts: 

1. A twofold narration. 

1. Of the attempts of the wicked against the kingdom of David, as the type, and of Christ as the antitype, set down 

1. By way of interrogation, admiring their folly to go about that, which was impossible to effect. vers. 1.  
2. By an affirmative 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 Lord and his anointed.    
2. Of their encouraging one another to this rebellion. ver. 3.      
2. Of God's 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 do harm. vers. 4.  
2. Confoundeth them in his displeasure. verse 5.  
3. Anointeth his King, and setteth him over Zion. vers. 6.    
2. Of his mercy manifesting his decree, if this might move them to obey, and that 

1. Concerning the person of this King. vers. 7.  
2. Concerning his kingdom 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 down, 

1. The things whereto he exhorteth these, are, 

1. Wisdom 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 move hereunto, which are 

1. His displeasure, and the evil that will follow, if they do not obey. vers. 12.  
2. Happiness, if they do betake themselves to his protection. vers. 12.          

The general observations.  
IN this Psalm thus setting out jesus Christ his person, his offices, his kingdom, so fully before hand to the people of God in the old Testament, as it is now verily fulfilled in our eyes, we may learn, I. That this Psalm was not of any private interpretation, but was delivered by David, as he was moved by that un-erring spirit of God, as all holy men were, 2. Pet. 1. 20. 21. II. That the doctrine of the Gospel of Christ and his kingdom was no new doctrine, when he was incarnate, which he and his Apostles taught; but that pure and most holy ancient truth delivered before in the holy Scriptures, as the word showeth, Luk. 24. 27. 44. Acts 26. 22. and 28. 23. III. That as the knowledge of Christ was revealed unto the holy men of God: so they taught the same which they did receive concerning him, (and as we now believe) unto the people of God. So jacob, 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. David here, and Psal. 22. etc.   

PSAL. II. VERS. I.  
Why do the people rage, 
Text.  and the people murmur in vain?  
GOd spoke 
a Psal. 89. 19 20. 21.  sometimes in vision and said, 
Paraphrase.  I have laid help upon one that is mighty; I have found David my servant, with mine holy oil have I anointed him: mine hand shall be established with him, and mine arm shall strengthen him: my 
b Psal. 89. 34. 35  covenant with him will I not break, nor alter the thing that is gone out of my mouth; I have sworn by my holiness that I will not fail David. And not only for David himself, but for his 
c Psal. 89. 36.  seed also, the same God hath promised that it should be for ever, and his throne as the Sun before him: that of his seed he would raise up his son Christ according to the flesh, to whom he hath said, 
d Psal. 110. 1. 2.  Sat thou on my right hand, till I make thine enemies thy footstool; be thou Ruler in the midst of thine enemies: what then, not only wickedness, but folly is this? worthy to be wondered at, both of the Heathen round about, and the jewish people, that they should so storm hereat, & mutter amongst themselves, as if they could hinder this counsel and work of God, which is most impossible.  
Why? 
Explanation. ] David considering what is in the verses, 6. 7. 8. 9 in this, from a holy security, and sure faith with which he concludeth in the end, he admiring also their folly and madness doth demand, and thus as a religious insulting maketh a question: to teach,  
That the godly in their certain knowledge of their safe estate, 
Doct. 1.  and in full assurance of victory over Christ's, and their enemies, do make light account of their attempts. Esa. 37. 22.  
To make a light reckoning of the enemies of the Church; 
Use.  and to do this, we must learn to know, and believe 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. Revel. 14. 1. 4. and 10. 11.— 16. and in the certain destruction of all them that rise up against them, Revel. 19 18.— 21. and 20. 10.  
That the godly wise cannot but wonder oftentimes, 
Doct. 2.  at the acts of carnal and earthly people, they be so void of reason, yea sometime God himself wondereth thereat. Esa. 59 16.  
Seeing people will be sometime so unreasonable, 
Use.  let us try, and as we find, so judge, and not for the number be brought into a confederacy with them, but follow the holy and wholesome counsel of Isai. chap. 8. 11. 12. 13.  
Do the heathen] By heathen in David's time, 
Explanation.  are meant the people of any nation, except the Israelites, in Israel and judah, as the Ammonites, Moabites, Idumeans. Philistims compassing about David's kingdom, 2. Sam. 5. 17. and 8. and 10. These were David's enemies nigh at hand.  
They that border nighest upon the dwelling of the righteous, 
Doct.  if they become not one with the people of God, will prove hateful foes to them: as all these nations did to David and Israel: and so other in Nehemiahs' days, chap. 4. 1. 7. 8.  
To be wise and watchful with Nehemiah, 
Use.  and to have ever an eye upon those that will not be of our religion, and yet be nigh us, these be enemies in heart, and when they can get fit occasion, they will with Sanballat, Tobiah the Ammonite and others, show it to the full. 
Explanation.   
Rage] The word ragshu is tumultuously as in an uproar to come together, as Psal. 64. 2. and the word Ephruaxan, Act. 4. 25. noteth rage, pride, and fierceness, as horses that neigh and rush into the battle: and all this was, for that God had exalted David, 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 used in daniel's case, Dan. 6. 6. 11.  
Think to find some as beasts, 
Use.  mad and furious enemies: such our Saviour found, Luk. 4. 28. 29. Matth. 26. 47. and 27. 22.— So S. Stephen, Act. 7. 54. 57 1. Cor. 15. 32. and therefore prepare with patience to endure their madness, as the Saints formerly have done. 1. Thess. 2. 14. 15. 
Doct. 2.   
The wicked take it grievously to see any advanced for the welfare of God's people, and do as enraged beasts oppose them. Nehem. 4. 7. 8. Act. 4. 2. Mat. 2. 3. 16. 2. Sam. 5. 17.  
Those that wish well to Zion let them look for enemies: 
Use.  as Nehemiah found; David here; Daniel; S. Paul after his conversion: the world only loveth her own, joh. 15. 19  
And the people, 
Explanation  etc.] These were enemies to David within the Church, to wit, of the Israelites: as Abner, with all that took 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 jebusites, chap. 5. 6. and heathenish people, the wicked within the Church, as Saulists, unnatural Abshalomites cannot be willing to subject themselves to the best, and most religious governors that may be. Num. 16. 2. 3. 1. Sam. 8. 7. and as David's example here showeth: so jerem. 41. 2. and 2. Chron. 20. 1.  
To take notice of men's rebellious natures, 
Use. 1.  which cannot endure any subjection, no not to the best governors in the best government. Fear therefore the Lord and honour the King, and meddle not with those that are seditious. Proverbs 24. 21.  
To learn therefore not rashly to lay the fault upon Princes, 
Use. 2.  because of the rage of the heathen, or tumultuous opposition and murmuring of their subjects against them: for so should meek Moses, holy Samuel, and zealous David be condemned.  
As David found enemies both abroad and at home, 
Explanation.  of heathen, and of his own nation: so did jesus Christ, Matth. 2. joh. 9 22. Luke 4. 29. and 19 47. joh. 11. 47. Luke 23. 11. Mar. 15. 15. Teaching,  
That the enemies of God, 
Doct.  of Christ his son, and of his kingdom 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 look for troubles here, 
Use.  of the enemies thereof, both abroad and at home. Consider these places. joh. 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 ummim translated people, 
Explanation  is of umah, a people from one stock, as the Israelites were, which differeth from gnam, a people gathered of divers, here it is put for the common sort. Teaching,  
That the multitude and commons are apt to become furtherers of evil, 
Doct.  and enemies to goodness, this found Noah, 1. Pet. 3. 20. Lot 2. Pet. 2. 7. 8. Gen. 19 4.— Aaron, Exodus. 32. 1. Esa. 1. 4.— jer. 13. 10. and 44. 15. Acts 19 25. 28. 29.  
Therefore to take heed of the common sort: 
Use.  not to hang upon them for their applause and favour, not to rely upon 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, joh. 15. 19 which lieth in wickedness. 1. joh. 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 bosom of the Church imagine mischief, 
Doct.  and without wearisomeness, study to bring about their purposes. Proverbs. 4. 16. 17. Mat. 26. 3. 4. and 27. 1. john 11. 47. 48.  
To look watchfully to the bosom enemies, 
Use. 1.  and the wicked within the Church, for they be very dangerous.  
To bewail our wickedness that we can be weary in well doing soon, 
Use 2.  but never in devising and meditating upon our lusts, to satisfy our pleasures, to gain profit, or to work our malice even against Christ and his members.  
A vain thing. 
Explanation.  The word rich is translated of the Septuagint by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So Acts 4. 25. which is, to be without effect or fruit, lost labour, empty handed, Mar. 12. 3. Luke 1. 53. teaching,  
That the study, 
Doct.  counsel and enterprises of the wicked against the godly are but vain, Psal. 21. 11. Esa. 8. 10. & 33. 11. & 41. 11. See it in David, 2. Sam. 22. 1. against Abner: 2. Sam. 3. 27. In Ishbosheth, 2. Sam. 4. 7. In the jebusites, 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 joshuah against his enemies. Josh. 10. 3. 5. 10. and 11. 1-8. So in Christ and his Church, Phil. 2. 9— Revel. 19 and 20. 1. Cor. 15. 57 Rom. 8. 37. 38.  
The wicked to take notice of their folly & vain attempts, 
Use. 1.  kicking against the pricks, they shall not prosper. Esa. 29. 8. & 54. 17. jer. 1. 29.  
Great comfort to the godly, 
Use. 2.  that though many here 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 fear, Josh. 11. 6. but be of good courage, john. 10. 25.  
In the first Psalm we read of the godly man's meditation, 
Explanation.  which was God's Law, here of the meditation of the wicked, which is a vain thing, teaching.  
That the meditation of the godly, 
Doct.  and the meditation of evil disposed people, greatly differ: the one on good things, Psal. 119. 15. but the other on deceit. Psal. 35. 20. and mischief. Psal. 
Use.  36. 4.  
By our daily study, meditation, and thoughts of our hearts, to consider and judge of ourselves, 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 themselves, 
Text.  and the Princes take counsel together, against the Lord, and against his Christ: as if he should say,  
YEt so it is: that not only the ignorant and common multitudes, but the Kings of the 
a 2. Sam. 5. 17.  Philistines, 
b 2. Sam. 8. 2.  Moabites, 
c 2. Sam. 8. 5.  Aramites, and other bordering nations, as by a mutual confederacy, set themselves with all their might and main against the kingdom of David: the Princes also of Israel, 
d 2. Sam. 2. 8. & 3. 1.  Abner, and the whole house of Saul take counsel together and war against him. And not only against David, but against the Lord Christ also, of whom he was a type, 
e Acts 4. 27.  both Herod and Pontius Pilate, with the Gentiles and people of Israel, have gathered themselves together, and in so doing have banded themselves against the Lord, and his kingdom, and are found fighters against God himself, since they oppose themselves against him whom he anointed.  
The Kings. 
Explanation ] Having spoken of the meaner sort, he now showeth who else were his enemies, even the mightiest: melech signifieth any principal governor, Deut. 17. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Septuagint, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. even these were David's enemies, and such became Christ's also, Act. 4. 27. and the Apostles, Mat. 10. 18. Teaching,  
That by greatness none become more godly, 
Doct. 1.  but by grace, Psalm. 49. 20. this may we see in Nymrod, Nabuchadnezzar and other Monarches of the world.  
To strive therefore more for grace then greatness, 
Use.  and without grace, not to think ourselves better before God for our greatness, if greatness makes us graceless.  
That such as should be nursing Fathers to the people of God, 
Doct. 2.  may be enemies to them; and such as should lead the people to piety, may be ringleaders to impiety. Esa. 3. 12. and 9 15. 16. and 1. 10. jer. 5. 5. Hos. 7. 7. Amos 7. 11. 12. Cant. 5. 7. Ezek. 8. 12. Ahab against Eliah, Saul against David. Haman, and by him Ahashueros against the jews, Herod against john Baptist, Pharaoh with his Princes against the Israelites, joash against Zachariah, etc.  
As therefore we may not depend upon the multitude for number, 
Use 1.  no more upon the mighty because of their place, seeing the Roman Emperors, were bloody persecutors, jeroboam made Israel to sin, great Balaam of Rome, even the beast deceived, and doth deceive by his greatness, Reu. 13. 13. and 11. 2.  
Not to be offended though great ones be enemies, 
Use. 2.  Matth. 10. 18. joh. 16. 1.  
To praise God and pray for good Princes and Governors, 
Use. 3.  that are not enemies, but fathers to God's people as was jehosophat, Hezechias and josiah, etc.  
Of the earth. 
Explanation. ] This may be added to show from whence they be, è terra, what they be, terreni and what they seek after, terrestria, such called men of earth, Psalm. 10. 18. teaching,  
That earthly potentates are they, 
Doct.  which for earthly things do thus bestir themselves, making head against the Lord and his people, as is seen here in David's enemies, and so in Herod's practice against Christ, Mat. 2. And Pharaoh against the Israelites, Exod. 1.  
To consider hereby, 
Use 1.  how the things of this world, and love thereof, make men of earth, to become God's enemies: and therefore are we to be renewed in the inward man, and to shake off the love thereof.  
Not yet to fear the power of these, 
Use. 2.  because they be but earthly Princes, their power therefore but weak.  
Set themselves. 
Explanation ] jatsab, signifieth, to stand disposed, framed and addressed unto a thing, so as there is both a ready will and a full resolution to perform the matter intended, teaching,  
That wicked mighty ones, 
Doct.  are in will readily disposed, in a settled resolution to oppose themselves against God and his Church. Psal. 
Use.  83. 4. 5.  
The consideration hereof should stir up the people of God: First, unto prayer for his aid, help, and power, to bridle and prevent them. Secondly, to thank him daily, that they do no more mischief, seeing they be so ready priest unto evil.  
And the rulers. 
Explanation ] The word rodsen signifieth a counsel, or one next to a King, a Prince 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jud. 5. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Esa. 40. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Prou. 8. 16. so do the Septuagint translate the word. These are joined with Kings in this wickedness, as ready to help forward their ungodly and proud attempts: teaching,  
That wicked Kings want not their wicked Princes & Counsellors, 
Doct.  to help them forward in that which is evil. 1. King. 12. 28. Gen. 12. 15. Hos. 7. 5.  
Therefore let Kings take heed of being authors of any evil, 
Use 1.  for they easily draw many, and those mighty ones also, with them into their sin.  
Let evil counsellors be removed, 
Use. 2.  that the throne of Kings may be established in justice. Prou. 25. 5. and 20. 26.  
Take counsel together. 
Explanation.  jasad, is properly to lay a foundation, and here used for to take counsel, which is the foundation of wise men's wary proceeding: and jachad, unà, pariter, the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, simul, in one place, Gen. 13. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unanimity, with one heart to consent, Exod. 19 8. Acts. 4. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in id ipsum. Ios. 9 2. Teaching,  
That the enemies of the Church proceed not all in a like manner, 
Doct. 1.  some rage, ver. 1. some rise in power and forcible means, as the wicked Kings, others by policy also. Exod. 1. 10. Psalm. 83. 3. jer. 18. 18. Luke 20. 20.  
To prepare for the variety of enemy's proceedings, 
Use.  in thy place, and think not to find them all after one sort, but some to rage as savage beasts, and some subtle men, as crafty foxes,  
That the wicked, 
Doct. 2.  even the enemies of God and Christ, want not circumspect wariness, being wise in their generation, Luk. 16. 8.  
To be wise as serpents, 
Use.  in keeping the innocency of doves, against these wise and politic worldlings.  
That therefore the subtle adversaries sin not of infirmity, as suddenly overtaken, 
Doct. 3.  but deliberately taking counsel 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 look therefore for the more severe and terrible judgement: 
Use.  Psal. 59 5. and let not the godly fear them, nor their crafty counsel, but mark what the Lord saith, Esa. 8. 10. and 41. 10.— 16.  
That the wicked can come together, 
Doct. 4.  and consent without jarring, 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 here learn to be one for goodness, 
Use 1.  as the wicked can be one for wickedness.  
This may reprove such as profess to do well, 
Use. 2.  but yet cannot agree together, and be of one mind to further the same, as indeed they ought.  
Here is to be observed further, 
Explanation.  how Gods enemies, as they be of divers sorts, so some rage, some plot and devise, some proudly stand up in strength, some assist by counsel to bring their devices to pass. Hereby teaching,  
That Satan hath his several instruments: 
Doct.  working in them and by them in a differing sort, against the Lord and his people; as may appear here in the enemies against David and Israel, as this history showeth in 1. and 2. of Samuel, and against Christ, and the Christian Church, as the Evangelists, the Acts and history Ecclesiastical witness.  
The godly must hence be warned, 
Use.  to get a special assurance of God's aid, to stay themselves with comfort, in his wisdom 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 overthrow their enemies.  
Against the Lord, 
Explanation  and against his anointed.  
By anointed we are to understand David the anointed King of Israel, 1. Sam. 16. 12. 13. Psalm. 89. 21. a type of Christ, who else where is called David, jer. 39 9 Ezek. 34. 23. 24. Hos. 3. 5. he knowing his calling insulteth over his enemies, and telleth them they fight against God, and shall not prevail: teaching,  
That the Resisters of God's ordinance, 
Doct. 1.  and appointment in the ministry of his servants, are truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fighters against God himself, Acts. 5. 39 and 7. 51. Romans. 13. 1. 2. Luke 10. 16.  
To be subject therefore to the power ordained of God, 
Use. 1.  and not to resist the same, Rom. 13. 1. 2.  
To be a comfort to such as be established by the Lord; 
Use. 2.  in this that their enemies are Gods enemies.  
There are counsels 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, 
Use. 1.  who hold that counsels cannot err.  
Not rashly to approve every thing that is concluded by counsels, 
Use. 2.  but follow the Apostles advise, 1. Thessal. 5. 21. 1. john 4. 1. Acts 17. 11. Revel. 2. 2.  
Not to be offended, 
Use. 3.  if authority have an eye unto assemblies, to prevent conventicles and unlawful meetings.  
By anointed is also here meant Christ the Messiah, 
Explanation  the anointed, Acts 4. 24. He is called anointed because of his offices, of which there were three types anointed, 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 anointed, Psal. 105. 15. to teach us,  
That they be enemies to God the Father, 
Doct. 1.  who are against Christ his anointed, Luke 10. 16.  
Such as will therefore think they worship the father, 
Use.  and have him their God, must also do honour to the son, for else they do but make God their enemy, joh. 5. 23.  
That jesus our Saviour is our anointed King, 
Doct. 2.  Priest, and Prophet. Our King here, vers. 6. Our Priest, Psal. 110. Hebr. 4. Our Prophet, Deut. 18. Act. 13.  
To yield to him obedience, 
Use.  make him our advocate, and learn of him as the doctor of the Church.  
David in the spirit prophesied, 
Explanation.  and foretold of this, and we do read in Acts the fourth, that it is come to pass.  
The enemies of Christ do nothing which is not already foreseen of God. 
Doct.  So the Apostles witness, 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 Son, and against his Church: for by Christ must we also understand the body of Christ his Church, called Christ, 1. Cor. 12. 12.   

VERSE. III.  
Let us break their bands, 
Text.  and cast their cords from us.  
THus they encourage one another in their rebellious attempts: 
Paraphrase.  let neither the Lord nor his 
a Luk. 19 14.  anointed reign over us: but howsoever they think to impose upon us their laws and ordinances, and with these as with strong bonds and cords to bind and fetter us; yet let us be 
b 1. Sam. 4. 9  strong and play the men, and 
c jerem. 5. 5.  shake off the yoke of such servitude, and wholly reject their government.  
This verse showeth what all these enemies do especially aim at, 
Explanation.  even rebelliously to seek their liberty: which teacheth,  
That the wicked are rebellious, 
Doct.  and affect nothing so much as lawless liberty, to do what themselves like without all restraint of laws and government. Psal. 12. 4.  
Men must therefore take heed of affecting lawless liberty, 
Use. 1.  lest they be noted for such wicked ones. 
Use. 2.   
Also Magistrates (seeing this their nature) should labour the more with wholesome laws to contain them in obedience.  
Let us] The words of encouragement one to another, 
Explanation.  to stir them up to the work. Teaching,  
That the wicked can animate and hearten one another in their ungodly enterprises. 
Doct.  1. Sam. 4. 9 Psal. 83. 4. 12. and 64. 5. jere. 18. 18. Prou. 1. 11. and 7. 18.  
A reproof of our sluggishness and want of love to God, 
Use.  when we have no heart to exhort one another to well doing, as we ought, Esa. 2. 3. Psal. 95. 1. Eccles. 12. 13.  
Break asunder. 
Explanation. ] That is, assay to break: for they cannot indeed, but here show their will, what they gladly would do, and what ignorantly they suppose they could do, against David and against Christ. Nathac signifieth to unfold the links, or twist, and so to break it in sunder, Eccles. 4. 12. Learn hence,  
That the wicked have great purposes and resolutions, 
Doct. 1.  and have a mind to do 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 therefore when we see that they bring not their purposes to pass, 
Use.  acknowledge with thanks God's providence over us, who preventeth them, as we see in Nehe 4. 15. Esa. 7. 7.  
That they do think that they are able to bring their thoughts to pass, 
Doct. 2.  even against the Lord and his Christ. Act. 26. 9 
Use.   
To behold hereby the proud conceit and presumptuous blindness of men's wicked hearts, who think that they can do things impossible, as Nimrod and his company; the jews, and heathen against Christian religion.  
Their bands] Bands, 
Explanation  the word musar coming of jasar, to chastise, is properly discipline and correction, and so bands, by which the unruly are tamed: here it is put for laws. He saith not his, but their bands, as the laws of God published by David, or of Christ, by himself and his Apostles; even by the Lord and his Ministers, whom he useth in his rule and government. Teaching,  
That good laws are as bands and cords for discipline, 
Doct. 1.  to keep people in obedience to God, and to his ordinances.  
To receive willingly good laws, 
Use.  as necessary means, to keep the ill disposed within the compass of their duties.  
That rebellious hearts do hold themselves in bondage, 
Doct. 2.  and as prisoners in bonds, being made subject to Gods own laws.  
This should teach all to bewail this corruption of our hearts, 
Use.  by which we count Gods easy yoke, and his commandments, which are not grievous, to be so burdensome, & to pray with David that we may know and have proof of the goodness of his laws, that we may love them. Psal. 119. 140  
That therefore such will not have Christ reign over them, 
Doct. 3.  though they as Kings would reign over others. Luk. 19 14.  
This serveth to condemn in them their pride and injustice, 
Use.  who desiring to rule over others, cannot endure that God himself should rule over them.  
And cast away their cords from us. 
Explanation. ] The word gnaboth signifieth a cord twisted by foldings one in another, Exo. 28. 14. Here is but either one thing expressed in divers terms, or (as some others think) by bands are laws, by cords the discipline and rule with these same laws: so taking it we learn,  
That such as cannot away with God's word and laws, 
Doct.  do cast away, as it were in contempt, his government, Luk. 19 14.  
Therefore to bring men to a conformity in Christ's government, 
Use.  they must first be brought to the obedience of his word.   

VERSE FOUR  
But he that sitteth in heaven shall laugh: 
Text.  the Lord shall have them in derision.  
But let earthly King's rage never so horribly, yet God who is the King of heaven, and 
a Psal. 9 7.  doth sit for ever there as on his throne, before whom the inhabitants of the earth 
b Isai. 40. 22.  are but as grasshoppers, he doth set light of their impotent fury: and as a valiant Champion, in stead of fearing, doth scorn his feeble and overmatched adversary, so doth God 
c Psal. 37. 12. 13. and 59 8.  laugh at their vain attempts, and contemns their weak opposition, which cannot hurt, nor annoy him: and by frustrating their devices, shall propose them to the derision of others also.  
Here the Prophet doth show, 
Explanation.  why he held his and Christ's enemies to imagine a vain thing, because he had an eye unto God, whom he knew saw them well, and laughed at their folly: 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 judge all their wicked enterprises to be but vain. Exod. 14. 13. 2. Chron. 20. 20.  
To make light of all the rage, 
Use.  plots, power, and pohcies of the wicked, let us lift up our eyes unto God, and consider how he seeth, and laughs them to scorn: he being wiser and stronger than all his enemies. 1. Cor. 1. 25. joh. 10. 29.  
He that sitteth in the heavens. 
Explanation. ] David opposeth only the Lord here to his and Christ's enemies: to teach us,  
That he hath strength enough, 
Doct.  that hath God on his side, though never so many be against him. Romans 8. 13. 2. Kings 6. 16. 2. Chron. 32. 7.  
If God be on thy side, 
Use.  care not what man can do unto thee. David opposeth him here as his comfort against all his enemies: So Esa. 8. 10.  
The words are a description of God delivered for the Church's comfort against their enemies: 
Explanation.  out of which words we may learn,  
That God is in heaven. 
Doct. 1.  Psal. 11. 4. and 115. 1. 3. Esa. 66. 1.  
To reverence him, 
Use.  Eccles. 5. 1. to live holily, as under 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. jerem. 32. 19 else David would not allege this for comfort.  
Comfort to the people of God, 
Use.  that the Lord seeth his enemies, and that we have our defender over our heads, Psalm 102. 19 29. and the avenger of our cause over their heads.  
That for this cause all the attempts of the wicked against him are vain; 
Doct. 3.  whom he can from thence easily confound, and rain destruction upon them. 
Use 1.  Psal. 11. 4. 6. Gen. 7. 11. and 19 24.  
The godly not to fear men, 
Use. 2.  but to trust in the Lord.  
Let the wicked fear and tremble, when they rebel against Christ. The Lord is in heaven, consider: Heb. 10. 31. He is above all his enemies, Psalm. 99 2. and 97. 9 and beholdeth what is done on earth. Psal. 102. 19  
Shall laugh. 
Explanation. ] This is spoken of God, as elsewhere, after the manner of men: to set out the folly of the adversary and their foolish attempts, the like reckoning he maketh of their great stirs, and power, and authority with men. job. 41. 20.  
The proud and giantlike practices of all the wicked against Christ (how dreadful soever they seem to the world) are in God's sight ridiculous. 
Doct.  Psal. 37. 13. and 59 8. and 33. 10. 11.  
Let us esteem lightly of the power, 
Use.  policy, and rage of the wicked, and with Zion laugh them to scorn, Esa. 37. 22. for they cannot destroy the work of God, Acts 5. 35—. For God's counsel shall stand for ever. Psalm. 33. 11. Pro. 19 21. and 16. 1. and 21. 30. jere. 10. 23.  
The Lord] Here is expounded whom David meant before to sit in heaven, 
Explanation.  even Adonaj the Lord, the upholder and pillar of his people, as the force of the word beareth. Teaching,  
That it is Adonaj the Lord jehovah that hath his throne and seat in heaven. 
Doct.  Psal. 11. 4. and 103. 19  
Hereby to know the true God from all false gods: 
Use. 1.  none the God of heaven but he jonah. 1.  
That also we hereby may understand for our comfort, 
Use 2.  that his rule and kingdom is over all the earth: therefore the Psalmist putteth these together, Psal. 103. 19  
Shall have them in derision. 
Explanation. ] The same thing seemeth twice repeated, an usual thing in the Psalms to show that it is most certain: yet indeed, as the words Shachach and lagnag are divers, so deriding is more than laughing, Pro. 1. 26. Psal. 59 9 job. 29. 24. This therefore may be referred to the heathen and people, and the other to the Kings and Rulers.  
It is certain that it is no hard matter with God, 
Doct. 1.  to overthrow the raging heathen, the murmuring multitude, the proud Kings and politic Princes of the earth, gathering together against him and his Christ. 2. Chron. 14. 11. and 20. 6. 1. Sam. 14. 6.  
To believe confidently this truth in the greatest adversity, 
Use.  remember the story of Senacheribs hosts overthrow: Esa. 37. 22. 29. 36. 38. & the Ethiopians huge army, 2. Chro. 14. 9 12. Sanballats' policy prevented, Nehe. 4. 15. and the Aramites secret counsel 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 adversaries, Psalm. 59 8.  
Not to be dejected in spirit at mighty adversaries, 
Use.  for the greater they be against the Lord, the more he hath them in contempt, yea and will make them a derision and laughing stock.   

VERSE. V.  
Then shall he speak to them in his wrath, 
Text.  and vex them in his sore displeasure.  
FOr howsoever for a while he may seem scarcely to take notice by 
a Psal. 10. 1.  suffering them to go on in their practices, 
Paraphrase.  so that they bless themselves in their 
b Ibid .v. 3. & 13  imaginations, and say, God regardeth not; yet when the appointed time cometh, because they would not hear his mild voice inviting them to obedience; then as if 
c Psal. 18. 8.  smoke went out of his nostrils, so will he call to them by his wrathful threatenings, and trouble and perplex them with his plagues, the tokens of his anger.  
The Prophet having comforted the Church in the former verse, 
Explanation.  one way, here he continueth it, by foreshowing how the Lord sitting in heaven, will deal with these enemies: he will manifest his wrath against them.  
God will not only laugh at and deride the folly of the wicked, 
Doct.  but in his wrath punish their wickedness, and plague them that hate those, whom he hath established. Psalm. 89. 20. 21. 22. 23.  
This may serve for terror to the wicked, 
Use.  and to humble them, by considering that they are not only contemned and derided of God, but also must expect other punishments, and judgements from him, if they repent not.  
Then. 
Explanation ] That is in the time appointed, not naming the time certain, but when the Lord shall think it fit, as he hath decreed, after he hath beheld with patience their wicked endeavours, and as it were sported himself with the apprehension of their follies: then will he suddenly punish them: teaching.  
That there is verily a time of punishment for Christ's enemies, 
Doct.  albeit we know not the very season; for God's patient forbearing of the wicked, will at length break 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.  
Terror to the ungodly practisers against Christ and his Church: 
Use. 1.  let them look for a change, Psal. 50. 22.  
The Godly to learn patience, and to wait the Lords time, not fretting against the wicked, 
Use 2.  Psal. 37. 1. the godly shall not always be forgotten, consider the comforts, Esa. 25. 8. 9 and 26. 3. 5— 8.  
Shall he speak unto them in his wrath. 
Explanation. ] That is God shall speak, 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 he spoke unto them; of this kind of speaking we may read, job. 33. 14.  
That God's works in punishing, 
Doct. 1.  are as his words, a kind of speaking unto us. job. 33. 14.  
To consider therefore of his chastisement, 
Use.  as of instructions which come to reform, when the word cannot amend, job. 33. 16. 17. 18. or else to destroy such as are appointed for wrath.  
Wrath is the reward which Gods enemies are to look for, 
Doct. 2.  as Christ foretells, Luke 19 42. 43. Rom. 2. 8. Zepha. 2. 2. 8. 9 10. Revelat. 6. 17. and 20. 9 Psalm. 110. 5. 6. Obediah vers. 10.  
To admonish the wicked to desist from their malicious purposes, 
Use.  if they would escape God's wrath: they that love not blessing, it shall one day be far enough from them. Psal. 109. 17. Naum. 1. 9  
And vex them in his sore displeasure. 
Explanation. ] Both the former and these words also are spoken of God, after the manner of men, to show that God doth to the enemies of Christ, as men in wrath and displeasure, who speak unto them, and punish them, so as the punished may feel the stroke, but without respect of the party's reformation, not as a father to amend, but as a judge to execute justice.  
That God is sore displeased with such as rise up against him and his Christ, 
Doct. 1.  that is, David the type, and our Lord jesus the antitype. Esa. 60. 12.  
Fear to be enemies to such David's as God hath placed over his people, 
Use 1.  godly Kings and governors: See Psal. 3. 3. my glory.  
Beware of withstanding Christ, 
Use. 2.  it sore displeaseth God, the vials of his wrath powered upon the jews, and upon the beast and on the earth, Revelations 16. Show 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. Revel. 6. and 16. 9 Prou. 11. 21. Esa. 8. 21. 22.  
Knowing the terror of the Lord, 
Use 1.  to seek here to please him.  
The godly to learn hence to be patient, 
Use 2.  though the wicked be now in pleasure, they shall be rewarded in full vengeance. Revel. 14. 12.  
That at that time, 
Doct. 3.  to such he shall show himself only as an avenger for things done, and not in mercy to reclaim them, 2. Thess. 1. 7. 8. but they shall have condemnation merciless, jam. 2. 13. Mat. 7. 23. and 25. 46.  
Seek therefore betimes reconciliation with God, 
Use.  while he may be found, while the time of mercy abideth us, Esay 55. 6.  
It may not be omitted here to consider, 
Explanation  how the Prophet noteth the divers sorts of enemies, and their differing courses, and then setteth God and his proceedings against them answerable in every thing: as God to men, his sitting to their standing, heaven to earth, his laughter to their rage and murmuring, his derision to their mightiness, pride and policy, his speaking in wrath, to their purpose to break his bands, his vexing them in displeasure, to their casting away of his cords: all teaching us,  
That God is all-sufficient to answer the wicked every way, 
Doct.  wherein they are or purpose to be crosses to his holy proceedings, Psalm. 35. 1— 4. and 33. 10. and 3. 8. job. 15. 12. Nehem. 4 15. the Lords preserving the Israelites from Egypt to Canaan, and the overthrow of all their enemies, of all sorts, every where, do show this at large, if the particulars be well observed.  
Comfort to God's Church, 
Use. 1.  that God is so all-sufficient, either to bridle or overthrow our enemies every way: with this he encouraged Abraham to walk before him. Gen. 17. 1.  
To labour for his favour, 
Use. 2.  that he may be on our side, and to rest with him, in whom is all sufficiency for his people's welfare, and blessed are they whose God is the Lord. Psal. 33. 12.   

VERSE. VI  
Even I have set my King upon Zion mine holy mountain, 
Text.  as if he said,  
IT is not David's affecting of a kingdom: 
Paraphrase.  or tyrannous usurpation, but mine own work in favour towards him: 
a Psal. 78. 70. 71 and 1. Sam. 16. 1. 12.  he is a King of my making: even I the Lord took him from following the Ewes great with young, and have made him King over my people Israel, and seated him on Zion the 
b Ps. 78. 68 and 132. 13. 14.  mountain of mine holiness, which I purchased with my right hand, and consecrated for my temple and service. And as I called David, so for my Christ also who is King of Kings and Lord of Lords. He 
c joh. 5. 27. 43. and Heb. 5. 5.  took not this office to himself, but was by me called hereunto. I have given him to be the 
d Eph. 2. 22.  head of my Church, of which mount Zion is but a type, even my holy Church which he hath sanctified, 
e Eph. 5. 26. 27.  by the washing of water through the word, that he might make it to himself a glorious Church. 
Explanation.   
here David bringeth in God the Father speaking to thes enemies of his son, and showeth why he taketh David's and Christ's part, because he hath appointed them to reign.  
God doth not only punish, 
Doct. 1.  but also maketh known to his enemies the just cause of his wrath. Gen. 6. Esa. 5. 5. 6. 2. 24. Hos. 4. 1. 2. 3. 4. jer. 18. 15. 16 17.  
Therefore in stead of grudging against the punishment, 
Use.  they should search out the cause thereof, which God makes manifest to them, if they would observe it, and by amendment remove 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, 
Use.  Psal. 21. 1. and 105. 9 10. 11. 14 15. jer. 17. 16.— 19 and 20. 11.  
Yet have I set. 
Explanation. ] As if he had said, know (O mine enemies) whom ye oppugn, even my proceedings, which yet you may well see, you cannot frustrate.  
The Lord can do what he will, 
Doct.  and make good what he decreeth, be his enemies never so many, or never so mighty. Prou. 21. 30. Psal. 33. 10. 11. job. 5. 12.  
To be persuaded that the Lords counsel shall stand. 
Use.  Pro. 19 21. Psal. 105. 9 10. 11. 14. 15.  
The word nasac here translated set, 
Explanation  signifieth to pour out, so it noteth his anointing by pouring out of oil, and then consecrated and set in his place, so as here is anointing to note his lawful authorizing into that high function and calling. teaching,  
That David and Christ were anointed of God, 
Doct.  and took not this calling upon themselves: for David see 1. Sam. 16. 12. 13. Psal. 78. 70. 1. Kin. 8. 16. for Christ, Mat. 3. Luke 4. Esa. 61. john. 8. 42. and 6. 27. Ephes. 1. 20—. Philip. 2. 9 Hebrews 5. 5.  
To follow their humility, 
Use. 1.  to wait the Lords calling to our functions; so did Christ, David, Moses, Exod. 3. jer. 1. and 17. 16. Apostles, Mat. 4.  
This is against such as take callings upon themselves. 
Use. 2.  jer. 23. 2. Chron. 22. 23.  
My King. 
Explanation ] This true of David, who was by God's appointment set over Israel, as himself doth witness, Psalm. 78. 70. and the Lord so speaks of him. Psal. 89. and is called the God of David. 2. Kings. 20. 5.  
Such as reign by the Lord, 
Doct.  are his Kings, as reigning by him and for him. Thus Nabuchadnezzar is called his servant. jer. 25. 9 because he appointed him to reign, jer. 27.  
King's to seek the Lords honour, 
Use 1.  and his people's welfare like David, Psal. 78. 72. jehosophat, 2. Chron. 19 4. 5.— 11. and josiah, 2. Chron. 34. 31.— 33. for he can pour contempt upon them, Psal. 107. 40.  
People to fear God and honour the King, 
Use. 2.  and not to meddle with those that are seditious, Prou. 24. 21. for by God they reign, Prou. 8. 15. Daniel. 4. 22. and 5. 21. 2. Chron. 20. 27.  
This is also spoken of Christ, 
Explanation  who was anointed by God the Father to be our King, as is before showed. Teaching,  
That jesus our Saviour 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, 
Use. 1.  as in john. 1. 49. and 18. 33. Mat. 2. Acts 17. 7. Phil. 2. 11.  
To do him all due reverence and homage. 
Use 2.  Philippians 2. 9— 11.  
Upon my holy hill Zion. 
Explanation. ] After the letter, spoken of David. he was King in jerusalem. 2. Sam. 5. 5. 7. 9 1. Chron. 11. 5. 7. and upon this mountain was the Temple built, and therefore called holy, and by it meant the Church of God then, Ps. 48. 1. 2. and 50. 2. and 87. 2. 3. and 132. 13.—  
That David was a King set over the visible Church of God, 
Doct. 1.  the people of Israel. Psal. 78. 2. Sam. 5. 12.  
To acknowledge that Kings under God may bear rule over God's people, 
Use.  1. Sam. 15. 17. Psal. 18. 43. jud. 11. 9 11, against the fantasy of Anabaptists.  
That places are holy that are destinate to holy uses. 
Doct. 2.  So Zion is here called, Esa. 65. 10. joel. 3. 17. Zeph. 3. 11. So jerusalem. Mat. 
Use.  4. 5.  
To esteem reverently of such places as are dedicated to God's service, not in respect of the place itself, but of the use, being set apart for the holy worship of God, publicly to be performed of all good Christians.  
Now hereby is also prefigured the Church of Christ, 
Explanation.  over which God hath set him, Heb. 12. 22. 23. David was a type of Christ, and Zion of his Church, true christian believers, whence we therefore may learn,  
That jesus Christ is the King and Lawgiver to the spiritual Zion his Church, 
Doct. 1.  jam. 4. 12.  
To receive his laws and ordinances as from our King and dread Sovereign. 
Use.   
That as David there dwelled, 
Doct. 2.  so Christ is ever with his Church, Mat. 28. 20.  
Being of the Church, 
Use.  to behave thyself holy, for Christ is there: and therefore the place where thou standest is holy ground. Exod. 3. 5. Josh. 5. 15. Act. 7. 53.  
That the Church of Christ is answerable to Zion every way, 
Doct. 3.  as the antitype to the type, the substance to the shadow. here a mountain; so the true Church, Heb. 12. 22. Revel. 14. 1. Zion holy, so the Church of Christ. 1. Pet. 2. 9  
Therefore whatsoever is spoken of the type, 
Use.  is much more to be believed to be true in the antitype. Now for Zion 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 Zion his mountain, 
Explanation  which must be understood in a special regard, for otherwise he is the Lord of the whole earth. Psal. 24. 1.  
As Israel then, 
Doct.  so the true members of Christ now, are the only peculiar people of God above all under heaven. Tit. 2. 14. 1. Pet. 2. 9  
To rejoice in this chiefly, 
Use.  that by Christ thou art of the peculiar people of God. The Psalmist prayed to see this happiness, and to rejoice therein. Psal. 106. 5.   

VERSE. VII.  
I will declare the decree, 
Text.  that is, the Lord hath said unto me, Thou art my son, this day have I begotten thee.  
NOw that already spoken, 
Paraphrase.  one would think should be sufficient to move any; and yet for their further conviction, that either being thoroughly resolved they may obey, or else be wholly left without all excuse, I the same David as a Prophet of God, do declare this his will unto them: and if they will believe it, behold Gods own act and decree concerning me: the tenor whereof is this: The Lord hath 
a Psal. 132. 11.  irrevocably appointed, even he hath said it, and will not repent, nor alter the thing that is gone out of his mouth. Thou O David art typically my 
b Psal. 89. 26. 27 Ezek. 37. 24.  son, in as much as called and adopted to the function and government of my kingdom, whom I did then as it were beget, when anointing thee with oil, 
c 1. Sam. 16. 13.  and putting my spirit upon thee, and furnishing thee with gifts answerable to thy calling, I 
d 1. Sam. 10. 6. 9  changed thee into another man, and put another heart into thee. And thou O Christ art truly my son, 
e Matth. 3. 17. Luk. 1. 32. 35. Act. 13. 22. Rom. 1. 4.  whom I begat eternally, yet manifested thee then, when being miraculously conceived, through my power overshadowing the 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 son.  
In this verse the Prophet David for himself, 
Explanation.  and also in the person of Christ, plainly showeth, that what is done of them both, was God's decree, and therefore David knew their attempts against him and Christ were vain.  
The regiment of David, 
Doct. 1.  and so of Christ, was foreordained of the Lord, before they were established actually. Psal. 110.  
Not to think that Kings do reign at their pleasure, 
Use.  but at God's appointment: or that the Gospel, by which Christ reigns, comes by chance, but as God hath decreed.  
That therefore such as then resisted David and Christ, 
Doct. 2.  now resist God's decree in and upon them.  
Therefore let such resisters know, that as the Apostle saith, 
Use.  Rom. 13. 2. they must receive to themselves condemnation.  
I will declare the decree.  
Thus David speaks as a Teacher, 
Explanation.  that he is willing to make known 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 bulwark of defence, to oppose against all enemies: therefore D●uid here publisheth it: so the Apostle, Act. 26. 19 20. So jere. 17. 16.  
To ascertain ourselves of God's good will and certain decree for our places and standings, 
Use.  that we may be able to object the same to our enemies, either for their conversion, or to leave them inexcusable, and is to us assurance of defence, compare jere. 17. 16. with 20. 11.  
This being understood of Christ, 
Explanation.  who also did declare what he was, and what God had decreed concerning him, as may be seen in all his disputations against his adversaries; we do learn,  
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 prophetical office here foretold, 
Use.  and as the Father commandeth, hear him. Mat. 17.  
That so he indeed preached unto the people his Father's decree, 
Doct. 2.  as all the Evangelists do witness, and so this prophecy of him to be true.  
To acknowledge David a true Prophet of God. 
Use. 1.   
Behold Christ's love and mercy, 
Use 2.  who would not hide from his enemies his Father's will, if they would have believed it.  
Reproof to such, 
Use 3.  first, as despise the calling of a Teacher: secondly, as being Teachers in name, do yet neglect to declare God's decree indeed.  
The Lord hath said unto me.  
Understanding it of David first the type, 
Explanation.  who doth show that this decree was made known to himself, 
Doct.  we learn,  
That it is not enough to have 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 judg. 6. 14.  
To be able to apply the word of Gods decree truly and rightly to ourselves in our place and calling: 
Use.  for that warranteth a good action to ourselves.  
Understanding these words of Christ, 
Explanation.  we do learn,  
That God the Father is Christ's Lord (according to his humanity) as he here acknowledgeth. 
Doct. 1.   
Therefore all Kings to acknowledge the same much more, 
Use.  and show it by fear, Mat. 1. 6.  
That he published that which he first heard his Father speak unto him. 
Doct. 2.  joh. 12. 49. and 7. 16. and 14. 24.  
The Ministers of Christ to learn hence by him, 
Use.  to speak only what they learn from the Lord, so commanded, Mat. 28 Mark. 16. 1. Pet. 4. 11. so did the Prophets, jer. 47. 1. Hos. 1. 1. joel. 1. 1. Act. 26. 22. 1. Cor. 11. 23.  
Thou art my son, this day have I begotten thee.  
David might in some sort say thus as a type of Christ, 
Explanation.  and so above all Angels, and as a King, Psal. 82. 6. and 89. 6. so in Psal. 89. 26. 27. and as a boly man, the Child of God by adoption.  
Kings, 
Doct.  especially the godly, are very near and dear unto God. Psal. 82. 6.  
Not to rebel against them, 
Use. 1.  they be the children of the most highest. David did not touch the lap of Saul's garment, but with a check of conscience, though it was without an evil intendment.  
Let jesuited Traitors and murderers of Kings take knowledge of this, 
Use 2.  and restrain their hellish malice against the Lords anointed: for who so provoketh them to anger, sinneth against his own soul: Pro. 20. 2.  
This is spoken of Christ as of the verity, 
Explanation  and this is one part of that decree, which he was to publish to the world at his coming: by This day, may either be understood the perpetual act of his eternal generation, or else his manifestation in the flesh, especially by raising him up from the dead, Act. 13 33. and it is, as if it were said: Now at this time I have manifested thee to be my begotten son. From hence we may learn,  
That jesus Christ was and is the very son of God, 
Doct. 1.  and thus three ways: first, By eternal generation: so the only begotten son, Heb. 1. 15. joh. 1. 14. Secondly, by his perfect sanctification and personal union of both natures, Luk. 1. 35. joh. 10. 36. Thirdly, as King; so Psal. 82. 6. joh. 10. 34.— 36.  
To acknowledge this, 
Use. 1.  joh. 1. with Peter, Mat. 16. joh. 6. 69. and with the Centurion, and Martha, joh. 11. 27.  
To make a difference of all other sons of God from him, 
Use 2.  as he in sonship differs from them, 1. joh. 3. 1. Galath. 4. 4. joh. 1. 12.  
That in time he was declared so to be, 
Doct. 2.  Rom. 1. 4. Act. 13. 33.  
To confirm our faith in this truth to our great comfort, 
Use.  when we be sure that our Saviour is the only son of God.  
That this doctrine as a main and most principal point, 
Doct. 3.  was to be taught unto the people as the scope of the Gospel. joh. 20. 31.  
To study this point as the principal article of our Christian faith. 
Use.   
If we consider this as a reason, 
Explanation  why God did anoint Christ, and set him over his Church as King, viz. for that he was his only son, we learn,  
That jesus Christ hath only right to be King over God's people, 
Doct.  as the only son and heir of his Father. Heb. 1.  
To yield therefore this high and sovereign authority unto Christ alone, 
Use 1.  as so ordained of his Father. Act. 2. 36.  
To hold it high treason to place any other over the Church, 
Use. 2.  as the spiritual head and sovereign between God and his people, but him only.  
These words are by the Apostle alleged to prove Christ's Priesthood, 
Explanation.  Heb. 4. 4. and 5. 1.  
jesus Christ as he is our King and our teacher: 
Doct.  so our high Priest unto God. Heb. 4. 4. and 5.  
By him only to seek an atonement with God, 
Use.  and to offer up our sacrifices. For in him only is he well pleased, Mat. 3. 17. Esa. 42. 1.   

VERSE VIII.  
Ask of me and I will give 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 own heart, and hast found such favour with me, and I am in thee so well pleased, that 
a Psal. 21. 2.  I will give thee thine hearts desire, and will not deny the request of thy lips. Ask therefore of me abundantly gifts, and honour and dominion, and I will give thee not the one half of my kingdom, but all the Gentiles for thine heritage 
b Isai. 18. 7. , which as a present shall be brought unto thee, though now a people scattered abroad and spoiled: 
c Psal. 7●. 8. 11. & Ps. 22. 27. 28.  thy dominion also shall be from sea to sea, and the ends of the earth shall be thy sure possession: all Kings shall worship thee, all nations shall do thee service.  
These words are another part of the decree, 
Explanation.  which the Prophet foretells, Christ should declare in his person to the people: the former concerned his person, this his kingdom: teaching,  
That another main doctrine of Christ's ministry was, 
Doct.  to publish the nature and largeness of his kingdom and dominion: of which the Prophets foretold, Psal. 72. 8. Esa. 60. 3. and Christ himself speaketh of also, joh. 12. 32.  
This doctrine must we take notice of, 
Use.  and labour to understand it: the error whereof did blind, and so doth to this day, the miserable jews, who still look for an earthly pompous Messiah to exalt them again in an outward earthly glory.  
Ask of me.  
Here the words of God the Father are brought in, 
Explanation.  to express his power to give, and readiness to enlarge David's and Christ's kingdom, as another reason to confound the enemies, and to show their attempts to be vain.  
It is altogether vain to oppose, 
Doct.  and to keep strait, such as God is willing to make mighty, and to give them large dominions. See in Nabuchadnezzar▪ Cyrus, Alexander, the Romans, Dan. 2. 17.— 44. jere. 27. 5. 6. 8.  
This should admonish all in stead of opposing themselves, 
Use.  rather with quietness to take upon themselves the yoke of Kings and Princes, whom God hath established, and as the Prophet jeremy exhorteth concerning Nabuchadnezzar▪ to pray for them, and seek their peace: for in their peace shall themselves have peace, jere. 27. and 29. 7.  
These words are used to express Gods singular love: 
Explanation  for so the speech is used, when one would show how much he is well pleased with another. Mar. 6. 22. 1. King. 3. 5.  
David was greatly beloved of the Lord, 
Doct.  one after his own heart. Of this love read Psal. 89. 2. Sam. 8. 14.  
Princes to follow the steps of David, 
Use.  that they may be beloved of the Lord, as all the Kings of judah were, that did walk in his steps.  
Understand these words of the father, 
Explanation.  so spoken to Christ, as Christ act: for the father's will to him shows the sons act indeed.  
jesus Christ is dearly beloved of his father, 
Doct.  and so well pleased with him, as he can deny him nothing, Mat. 17. 5. joh. 11. 42. 2. Pet. 1. 17.  
To hear him: 
Use 1.  This use the Father teacheth: Matthew 17. 5.  
To rejoice that we have such an advocate with the father, 1. joh. 2. 1. whom the Father will hear in any thing. joh. 11. 42. Rom. 8. 34.  
To believe constantly, 
Use. 2.  this authority of the Son to be so great with the Father.  
And I shall give thee the heathen for thine inheritance, 
Use. 3.  and the uttermost parts of the earth for thy possession.  
This is true in some sort of David, 
Text.  who did subdue all his enemies round about him, as his story shows, 2. Sam. 8. but this is most fully accomplished in Christ, if we do consider the nature of his kingdom, which is spiritual, and therefore spiritually discerned.  
All the earth is in God's hands to give as he pleaseth: 
Explanation.  jer. 27. 5. Dan. 4. 29. which he giveth to his son jesus Christ the heir of all. Heb. 1. 2.  
Therefore to pray unto him to enlarge the kingdom of his son, 
Use.  to whom he hath made this so large promise.  
That jesus Christ reigneth over whom he pleaseth, 
Doct. 2.  and where he listeth: for his father biddeth him but ask and it shall be given him, joh. 3. 8. Act. 16. 6. 7. 9  
Exceeding comfort to the Church, 
Use 1.  that Christ is able to reign where he listeth.  
To humble such over whom Christ reigneth not: 
Use 2.  for it is because he will not reign over them.  
By heathen are meant all people excepting the jewish nation, 
Explanation  the only people of God then visibly.  
The jews did not only appertain to Christ's kingdom, 
Doct. 1  but the Gentiles also, as appeareth this day, and in Esa. the 60. and Psal. 72. 11. foretold.  
To confute the obstinacy of the jews, 
Use.  who cannot abide this doctrine, Act. 22. though taught by the Prophets.  
That we are the gift of God the Father unto the son: 
Doct. 2.  the son hath none but what are given him of the father. joh. 17. and such as the father draweth. joh. 6. 37. 44. 65.  
To praise the goodness of the father of our Lord jesus Christ, 
Use.  who of his mercy hath given us to his son: which we have great cause to do if we consider what we Gentiles were. Ephes. 2. 12. Col. 1. 21.  
The bounds here noted are the uttermost parts of the earth, 
Explanation.  all the parts of the inhabited world: for so far the dominions of Christ should extend: to teach,  
That the Church of Christ which is his kingdom here, 
Doct. 1.  is Catholic. Psal. 72. 8.—  
To believe the Catholic Church. 
Use 1.   
To confute those that tie it to a particular place, 
Use. 2.  as the Donatists did to Africa, and the Papists to the sea of Rome.  
That jesus Christ is the greatest Monarch of the world: 
Doct. 2.  Heb. 1. 2. Matth. 11. 27. and 28. 18. joh. 3. 35. Dan. 4. 22. 29. and therefore sent he his Disciples over all the world: Mark. 16.  
All to acknowledge him King of Kings, 
Use.  Revelat. 19 16. And all to worship him and do him service. Ps. 72. 11.   

VERSE. IX.  
Thou shalt crush them with a sceptre of Iron, 
Text.  and break them in pieces like a potter's vessel.  
ANd for that the Sceptre of thy kingdom is a 
a Psal. 45. 6.  Sceptre of righteousness, 
Paraphrase.  and in thy days 
b Psal. 72. 7.  shall the righteous flourish, therefore the nations that will not serve thee, them will I judge saith God: such thou shalt subdue through thy strong might: in stead of a golden sceptre, thou shalt stretch forth an iron rod against them, & in the severity of thy judgement beat them to pieces: and both easily and utterly destroy them, for as the 
c jer. 19 11. Isai. 30. 14. Revel. 2. 27.  breaking of an earthen pot with an iron bar, that cannot be made whole again; so shall their breaking and destruction be without pity, without recovery.  
Here the Prophet shows the end of Christ's obstinate enemies, 
Explanation.  and therefore in vain they oppose his power, which is also another reason, why he said they imagined a vain thing.  
That vain are their enterprises (may we well say) whose end we know to be destruction through the same, 
Doct.  for wickedness burneth as fire.  
To see the vanity of the attempts of the wicked against Christ and his Church, 
Use.  consider their end.  
Thou, 
Explanation  etc.] The words are the continued speech of the Father, as part of his decree. The first of his person, verse 7. The second of his rule over his people, vers. 8. The third, here the overthrow of his obstinate enemies: this is also understood of David, 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. we learn,  
That it is God that giveth victory and power to Kings to overcome 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 battle as jehosophat, 
Use. 1.  2. Chr. 20. 6.  
To acknowledge the victory from him, 
Use. 2.  and to give him praise, as the same good King jehosophat 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 policy, 2. Chron. 13. 13. 15. that can prevail without the Lord, Psal. 127. 1.  
Understanding it of Christ, 
Explanation  it teacheth,  
That God the Father hath decreed, 
Doct.  that as Christ his son shall have a people and a large dominion, so in like manner, invincible power to destroy his enemies, Dan. 2. 44. Revel. 2. 27 Psal. 110. 5.  
Not to fear the overthrow of Christ's kingdom, 
Use.  by any enemies: God hath decreed the contrary, it shall stand for ever.  
Shalt break them. 
Explanation. ] The word ragnang translated break, or by some bruise, is out of displeasure to handle roughly. job. 34. 24. and thus will Christ do to his obstinate enemies.  
Though Christ be a Lamb to his people, 
Doct. 1.  yet is he the Lion of judab to his enemies; as he is meek and merciful to his own, so can he be angry and handle roughly others. Matt. 21. 41. Luke. 19 27.  
To take knowledge of Christ's wrath, 
Use.  and that he will handle roughly his obstinate enemies: for whom God's mercy cannot move, those shall the sincerity of his justice break.  
The Lord can break the conjoined power, 
Doct. 2.  and will do it, Esa. 8. 9 10.  
Comfort to the godly against the confederacy of all the wicked against them, 
Use.  Esay 8. 13. 14. Nehem. 4, 15.  
With a rod of iron. 
Explanation ] Shebet translated rod, is used for a Sceptre, and this put for power of government. Gen. 49. 10▪ so it is the rod of his power, Psal. 110. 2. and it may be understood of the word, Esay 11. 4. or punishment, and it is said to be of iron for the strength and dureablenesse thereof, understanding it of the word learn,  
That the word of God is of great strength, 
Doct.  to beat down his enemies as an iron rod. 2. Cor. 10. 14. 2. Thes. 2. 8. Hos. 6. 5. jer. 1. 10. Esa. 11. 4.  
To fear and tremble at God's word, 
Use. 1.  it is a two-edged sword, Hebr. 4. it is the Savour of life or death, 2. Cor. 2. 16. else took for judgement, Isa. 30. 12. 13.  
Ministers to acknowledge it a special grace, 
Use 2.  Rom. 1. 5. to be the bearers of Christ's sceptre, & rod to smite the enemies; who is sufficient for these things, 2. Cor. 2. 16.  
Taking the word for his divine power in punishing as we may well, 
Explanation.  for that the same followers upon the contempt of his word, we learn,  
That strong and unresistible punishments shall be laid upon Christ's enemies. 
Doct.  They shall feel it as a rod of iron, Revel. 3. 27. breaking them as earthen vessels, jer. 19 11.  
For admonition to the enemies, 
Use.  to humble themselves under the mighty hand of God, 1. Pet. 5. 6. For they cannot avoid his plagues when they come upon them. Consider, Isa. 47. 11. 12. 13. 14.  
Thou shalt dash them in pieces like a potter's vessel. 
Explanation. ] This is a similitude, in which he compareth the enemy's power to an earthen broken vessel of the potters, and his own power to an iron rod, by which he breaketh them to pieces and scatters them abroad, as the word naphats signifieth,  
The power of Christ's enemies is but as a bruised or cracked earthen pot: 
Doct.  soon overthrown by Christ's iron power, Dan. 2. 44.  
Let none of the enemies of Christ boast vainly of their power, 
Use.  behold here what it is.  
The ruin of the wicked in the day of vengeance is irrecoverable. 
Doct. 2.  Psal. 50. 22. Esa. 30. 14. jer. 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 ungodly upon whom waiteth perfection of plagues. 
Use. 1.   
Comfort to the godly, 
Use. 2.  that one day they shall see Christ utterly to destroy his enemies.   

VERSE. X.  
Be wise now therefore ye Kings, 
Text.  be learned ye that are judges of the earth.  
Such is God's counsel and decree concerning me, 
Paraphrase.  which in his mercy he would make known, lest ignorance should misled you to your own overthrow. Now therefore O Kings and judges of the earth, hearken and consider, to you I a speak by name: 
b jer. 5. 5.  you are Kings, and what more odious to you then rebellion, and banding complotments of your seditious subjects? you are judges, and what more heinous then to contemn your just decrees? do not then rebel against your Lord and King: withstand not his just and stable decree: howsoever hitherto out of your foolish and rash Counsel, you have opposed yourselves, yet be wise at last and obey. It is not your greatness that can secure you from destruction, nor exempt you from obedience: as you were chief in opposition, so be you first in submission, and yielding yourselves pliant, that the more flexible multitude may follow you.  
Now the Psalmist maketh the use of this his former doctrine, 
Explanation  exhorting the mightiest well to consider of that which hath been said, and to become obedient, which is the third and last part of this Psalm.  
The drift of all faithful teachers, 
Doct.  is by their doctrine to bring men in obedience to Christ: David's end here: Peter Acts. 2. 36. 38. so S. Paul in all his Epistles concluding ever with exhortations to practise.  
In teaching to exhort to obedience as the scope of our doctrine: 
Use.  without obedience, neither hearing, Rom. 2. jam. 1. 22. nor knowledge. 1. john 2. 4. nor faith, jam. 2. 17. nor calling on God, Esa. 1. Mat. 7. 21. nor Preaching, Mat. 7. 23. nor fasting, Esa. 58. nor love, 1. john 5. 2. nor coming to Church, 
Explanation.  Esa. 1. jer. 7. nor baptism, 1. Cor. 7. availeth any thing.  
Albeit that David knew that some enemies of Christ should perish through their obstinacy, as also many of his, for that they would stand out against him: yet not knowing who would repent, he offers means to them here to reclaim them.  
That hopeful charity maketh Gods true messengers to speak to most wicked men, 
Doct.  to gain (if it be Gods will) some of them. So Christ to the Scribes and pharisees: so the Apostles, Act. 8. 22. and 13. 46. and 7. 2. 51.  
Ministers to have this charitable hope, 
Use.  that thereby they may do as David, as Christ, and his Apostles did, even to preach to, and exhort the worst, to see if God at any time will give them repentance, 2. Tim. 2. 25.  
And now. 
Explanation ] Vaughan gnattah, the time is noted, to show when he would have them to repent, even now without delay.  
A faithful teacher wisheth the present and speedy conversion of the people, 
Doct. 1.  to whom he speaketh. Colos. 3. 8. Psalm 95. Hebr. 3.  
To be thus earnestly affected for the people's salvation, 
Use.  as God is. Psal. 95. Heb. 3. Col. 3. 8.  
Repentance is not to be deferred off, 
Doct. 2.  but when the means 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: 
Use.  for if the day of wrath come, than repentance will not avail us, to move us to repent and consider. Luke. 12. 20. and 17. 27. 1. Thessal. 5. 3. jer. 13. 23. Eccles. 12. 1. Pro. 1. 28. Psal. 18. 26.  
Be wise. 
Explanation. ] The verb shacal is to do considerately, David here showeth what they do want, and so what it is that makes them not yield to Christ, even want of knowledge and true wisdom.  
The ignorance of Christ maketh natural men enemies unto him, 
Doct. 1.  1. Cor. 2. 8. Acts 3. 17. Luke 23. 34.  
To learn to know Christ aright, 
Use.  to do this, learn the parts of God's decree here, which David declares touching his person, kingdom and power over his enemies, which David held sufficient to teach, and to bring thereby these to Christ's obedience. 
Doct. 2.   
That they are not truly wise (be they never so great) that are not obedient unto Christ, yea S. Paul held himself mad, while he was raging against poor Christians, Acts 26. 11.  
To hold the wisest of the world fools and mad, 
Use.  so long as they be against Christ.  
In that David here exhorts to wisdom, 
Explanation.  before service in the next verse, he would teach us,  
That knowledge necessarily must be had, 
Doct.  before we can obey, therefore David asketh knowledge, and then promiseth obedience, Ps. 86. 11. Esa. 2. 3.  
To become obedient, 
Use 1.  get knowledge, Prou. 4. 5. Eph. 5. 17. Col. 3. 16. without which we cannot believe, Rom. 10. we can have no conscience of our duty.  
This is against our adversaries, 
Use. 2.  who make ignorance the mother of devotion, contrary to Mat. 22. 29. and 5. 39  
O ye Kings. 
Explanation. ] To these he first doth speak, and not to the multitude, albeit he spoke of them, ver. 1. as enemies, not in contempt, or carelessness of their salvation, but for that they are jedde by the mighty, and therefore to these he first turfs his speech.  
It is a chief point of wisdom in the furtherance of Christ's kingdom, 
Doct. 1.  to win first the mighty. The godliness of an Hezechias or josias maketh all the people to seek the Lord, so one Constantine maketh a Christian world.  
To use the best means for the conversion of the mighty, 
Use.  & to pray heartily unto God to turn the hearts of such, that by their examples many may be provoked unto well-doing.  
That it is their duty before all others to entertain religion. 
Doct. 2.  Deut. 17. Esa. 49. 23.  
Kings and Princes to acknowledge this their duty before all others, 
Use.  because they owe the more unto God for their places and wealth.  
Be instructed. 
Explanation. ] As some read, be ye learned, jasar properly signifieth to be chastified, but yet as well 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 unto them.  
The best may learn, 
Doct.  if they will become obedient unto Christ: for so Christ teacheth his Disciples to do, Matthew 28. 18. 19 20. Mark. 16. Act. 2. 41. which who so refuseth cannot be of Christ's flock, Act. 13. 46.  
To yield to the word though it may be mus●●● 
Use 1.  a disciplining and chastisement unto you. This is to become truly wise, Deut. 4. 6. Psal. 111. 10. Matth. 7. 24. Psal. 32. The title. Deut. 17. 19  
Reproof to the proud and mighty, 
Use. 2.  which commonly despise to be taught by way of reproof: but remember 2. Chro. 25. 16. Esa. 69. 12. jere. 7. 13. Esa. 30. 12. 13. Act. 13. 46.  
Ye judges of the earth. 
Explanation. ] Here are meant those that exercise authority under Princes, called before Rulers, here judges. Shophet is one, that knoweth to judge between cause and cause for the defence of the innocent, and punishment of the offenders: these he exhorts with Kings, whom he calls judges of the earth, as he did Kings before, vers. 2. to teach,  
That it is as necessary for Rulers and judges to learn this wisdom, 
Doct. 1.  with their Kings, as for Kings themselves; else Kings can do little, where their Princes and Magistrates be wicked.  
If Kings become religious, 
Use.  let them take to them such as are also religious. It is true, Kings should be first: but than next, their Nobles and Rulers; else joash will not continue religious, if jehoiadah be dead, and wicked Princes remain about him.  
That as they be Kings of the earth, 
Doct. 2.  so also judges of the earth, all earthly which are not in subjection to Christ.  
Such as be not subject to Christ, 
Use.  let them know themselves to be but earthly, and therefore must pray unto the Lord to be framed of a better mould, that as the Apostle speaketh, Rom. 6. 17. they may obey from the heart, the form of the doctrine whereunto the word of God doth call them.   

VERSE. XI.  
Serve the Lord in fear, 
Text.  and rejoice in trembling.  
NEither do I call you to my servitude, 
Paraphrase.  but God's service: 
a Psal. 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 joy, 
b Psal. 60. 8.  to be his servants, who ruleth only for your peace: rejoice therefore and triumph: the Lord reigneth, 
c Psal. 97. 1.  be you glad thereof: and yet forget not yourselves to be subjects 
d Heb. 12. 28. Psal. 4. 4. Phil. 2. 12. : mix the joy of your weal, with the reverence of his majesty, and so stand in awe that you sin not.  
Serve the Lord] Here is showed, 
Explanation  whereto they must be wise, and what this their wisdom is, even to do service to the Lord: the word gnabad is to serve as a servant to his Lord. Gen. 29. 18.  
The wisdom and learning that God requires, 
Doct. 1  is to do him service: this he accounts wisdom, Deut. 4. 6. Psalm 111. 10. Matth. 7. 24.  
Not to think that thou hast attained true wisdom and learning in profession of Christ, 
Use.  till thou do him service: 1. joh. 2. 4. Rom. 2. 13. Luk. 12. 47. jam. 1. 22.  
That Kings and Princes are not to live as they list, 
Doct. 2.  but in subjection unto Christ. Esa. 60. 12. Psal. 72. 10. 11.  
To square their lives to the rule of Christ's will as his true servants, 
Use.  to whom they also, with the meanest, are to yield a strict account.  
The Psalmist doth not will them to cast off their authority, 
Explanation.  but calls them Kings and Rulers so to serve him. Learn,  
That Christ's kingdom is not against the earthly dominion of Princes, 
Doct. 1.  to overthrow it, as Herod dreamt, Mat. 2. for his kingdom is not of this world. joh. 18. 36.  
Let not Princes therefore fear to entertain Christ, 
Use.  and to become his subjects: hereby they do nothing at all diminish their earthly glory, but shall by thus doing live, more securely under God's protection.  
That men may do service to God, 
Doct. 2.  and yet be Kings and Governors, as zealous David, godly josias and other holy Kings in judah.  
Against the foolish practices of such as gave over their rule, in conceit to serve God better: when they could have honoured Christ no way more, then in using their high authority to Christ's service.  
With fear. 
Explanation ] The manner of this service here is noted jeraah is a reverend awe, commended to be the beginning of wisdom, Pro. 1. 7. this is required in Christ's service.  
Reverend fear is a special grace in God's service, 
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 fear the Lord, 
Use 1.  and shake off carnal security in our profession of Christianity, as also our pride, both which are contrary to true fear.  
Reproof to the proud-ones, 
Use. 2.  to all that live in a worldly security, under the profession of Christianity, though they be never so mighty. Gen. 42. 18.  
And rejoice. 
Explanation. ] The word gil, is to rejoice internally: so it makes him skip for joy, this is added to fear, and now is the time of Kings, and Princes, and others to rejoice when they be under Christ's obedience, for now the Prophet exhorts them to joy.  
There is no cause of true joy to Kings or Princes, 
Doct. 1.  or any other, till they have been wise, learned Christ, and put themselves into his service, with fear and reverence, Luk. 15. 23.  
To be a partaker of true joy, 
Use.  become a true Christian: for such may rejoice. Luk. 10. 20. Psal. 32. 11. Phil. 4. 4. Esa. 51. 3. and 54. 1. and Zeph. 3. 14—.  
So is our service to Christ mixed with fear, 
Doct. 2.  as also there is true cause of joy, 1. Pet. 1. 8. Esa. 9 3. and liberty to rejoice, Psal. 122. 1. and 68 3. and 106. 5. jere. 9 24. Luk. 10. 20. and it is a voluntary and not a coacted service. Psalm 110. 3. Esa. 2. 3. Mich. 4. 2.  
Not to think Christianity to be a heavy, 
Use 1.  lumpish and comfortless sadness, but that therein is true joy: and that it is lawful for the godly to express also their joy in lawful things outwardly. Deut. 12. 18. Nehem. 8. 10.— 12.  
To labour to feel this true joy in Christ's service. 
Use 2.  1. Cor. 1. 31. 2. Cor. 10. 17.  
With trembling. 
Explanation. ] With fear is added rejoicing, and now to this trembling, as if he had said, So serve with fear, as yet serve him with cheerfulness, love and delight, not constrained, and so be merry and glad, that yet you degenerate not into carnal security and neglect of him.  
God affordeth joy unto his people, 
Doct.  and willeth them to rejoice, yet so, as he will not have it break out into licentious liberty, Galath. 5. 13. 1. Pet. 2. 16. S. Paul's example for this, who was full of joy upon several occasions; yet he beat down his body, 1. Cor. 9 29.  
Reproof to such as turn the grace of God into wantonness, 
Use.  when we are exhorted to work out our salvation with fear and trembling. Christian religion is not an idle, secure, and wanton profession, but a service, to be performed with fear and trembling. Phil. 2. 12. Heb. 12. 38. Hab. 2. 4.   

VERSE. XII.  
Kiss the son lest he be angry, 
Text.  and ye perish in the way, if his wrath shall suddenly burn: blessed are all they that trust in him.  
ANd finally, 
Paraphrase.  as you have banded yourselves, not only against the Lord, but his Christ too: so must you not only serve him, but his Son and Anointed also: he is your King, and Prince of your salvation 
a joh. 5. 23. . Do you homage and fealty unto him, in submitting yourselves to his laws and word: otherwise know, that you shall but provoke him to anger, 
b jere. 21. 12.  and kindle his wrath, the least spark whereof shall be sufficient to destroy you, even in the midst of your intendments before you can effect them: yea rather while you have time, before his whole displeasure like a fiery tempest arise against you, hearken and obey, and by a sincere faith believe in him, because all such, and they only, are truly happy who trust in him.  
Kiss. 
Explanation. ] The Psalmist still continueth his exhortation to urge obedience to the Lord. Nasach to kiss, is put for reverence and high estimation, Pro. 24. 26. for love and affection, jere. 29. 13. and for obedience, Gen. 41. 40. so the word is in the Hebrew, and all may well be here meant.  
The service due to Christ, 
Doct.  is a reverend obedience, with an high estimation of him in love, Heb. 12. 28. Phil. 3. 8. joh. 21. 15.  
To do him all homage, 
Use. 1.  being obedient in a reverend love, and high esteem of his person, as our dread Sovereign, all the Kings and Princes of the earth owe this unto him.  
This reproveth those that profess him, 
Use 2.  but will do him no service; or if they do service, it is without that reverence and due esteem, which is required of them.  
The son. 
Explanation. ] David before urging service to the Lord, now applieth it to the Son: thereby teaching,  
That God is then served when his Son is acknowledged, 
Doct.  and obeyed as Lord and King, joh. 5. 23. 1. joh. 2. 22. 23. 1. joh. 5. 1.  
This condemneth all service of Turks, 
Use.  jews, and Heathen, which honour not Christ as the Son of God, and as Lord and King, john 3. 18. 1. joh. 5. 12. for Christ is God. Rom. 9 5. one with the Father, joh. 17.  
David might have said, 
Explanation  kiss the King, as he was ordained of God, vers. 5. but here he sets down the title of Son: to learn,  
That the chiefest honour to Christ is to be accounted the son of God: 
Doct.  in this title the Father proclaims him, Mat. 3. and 17. the Apostles confess him, Mat. 16. 16.  
To hold and acknowledge this chiefly, 
Use.  that jesus Christ is the Son of God, the scope of the Gospel, joh. 20. 31.  
Lest he be angry. 
Explanation ] By he is meant God the Father: David saith not lest, as Eve did, Genes. 3. to make a peradventure of his wrath, but to show that God is patient, if men provoke him not to wrath. The word Anaph to be angry, signifieth to be angry as one in a rage.  
That God the Father is he that is provoked to wrath, 
Doct.  when his Son is not obeyed. Therefore doth Christ on the Cross entreat his Father to forgive his enemies, Luk. 23. 34.  
To fear the wrath of God the Father in contemning his Son. 
Use.  Behold the jews. Read Deut. 18. 19 Hebr. 12. 25. The consideration hereof, should make men obey the son: it is David's argument here.  
If the word he be referred to the son, 
Explanation  we may learn, That though Christ be meek as a lamb, 
Doct.  yet may he be provoked to fierce wrath by obstinate contempt of his person, and can be very angry. See Mark. 3. 5. Revel. 2. 16. 22. 23. and 3. 16. and 6. 16. Luk. 19 27.  
Consider this, 
Use.  that Christ jesus can be angry, against such as will not yield him obedience, that we may subject ourselves unto him, lest we provoke 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 do him homage, perish, that is, be taken away, destroyed, in, or from the way, that is, suddenly, whilst you are in your way, course, and practise against him.  
That the just anger of God and Christ against their enemies bringeth destruction. 
Doct. 1.  judg. 2. 14. 15.  
Do not therefore offend him, 
Use.  nor provoke him to anger, but mere him in all humility. Amos 4. 12.  
That destruction shall come upon the wicked, 
Doct. 2.  even in their way, or 
* Pro. 5. 22. and 11. 5. jere. 4. 18. and 2. 19  from their course, when they least think upon it they shall be taken away. Mat. 24. 5. 1. Thess. 5. 3.  
Be warned and shake off all security in sinning against God: 
Use.  lest that day come upon you unawares.  
When his wrath is kindled but a little. 
Explanation. ] The word bagnar, here translated his wrath kindled, is properly to burn as fire, and metaphorically to be inflamed with anger, like fire destroying (without mercy) the parties with whom such a one is angry, Ester 1. 12. like the rage of Nabuchadnezzar, Daniel 3. 13. 19  
The least degree of God's wrath is like burning fire to destroy and devour up his enemies, 
Doct.  jere. 21. 12.  
Tremble at the consideration hereof when by sin we do offend God: 
Use.  it is to bring fire and burning destruction upon us. Esai. 9 18.  
Blessed are all they that put their trust in him.  
A comfortable sentence to the Church of Christ as a motive to hold them constant to him, 
Explanation.  which have betaken themselves to his protection: a fit conclusion to this evangelical Psalm: whence we may learn,  
That Christ can and doth make His blessed: 
Doct. 1.  Revel. 2. 7. 11. 17. 27. 28. and 3. 5. 12. 21. joh. 10. 28. Gen. 22. 18. Gal. 3. 14.  
Have recourse unto Christ, 
Use.  if we would be blessed: for else are we accursed and subject to the fiery wrath of God.  
That all that are Christ's without exception are blessed, 
Doct. 2.  they be the blessed company, Mat. 25. 34.  
To account such as be Christ's, 
Use 1.  though never so mean, to be blessed ones.  
Singular comfort that thou art a true Christian, 
Use. 2.  and so blessed from that burning displeasure of God, by thy Saviour Christ jesus.  
That all these blessed, 
Doct. 3.  are so by faith, and putting their trust in him. joh. 3. 16. 36. and 6. 40. 47. and 7. 38. and 11. 25.  
To have our faith and affiance in him: 
Use.  the word Chasah is to have a firm assurance of protection, and to have recourse to him, as to a place of refuge, as indeed the Lord is to His. Esa. 25. 4.  
To conclude, 
Explanation.  though David in the former doctrinal part of the Psalm spoke to the enemies, as well of his, as of Christ's: yet when he makes his exhortation, he urgeth them to obey the Lord, and to yield him service, 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 be, to bring all in obedience to the Lord.  
All Kings and Prophets aim at this, 
Use.  in standing upon your dignities and callings.    

The third Psalm.  
THE ARGUMENT.  
IN this Psalm (being mixed) David now driven out of his kingdom by Absolom, doth complain to God of the number and grievousness of his enemies, not only breaking forth into an open insurrection against him, but also with blasphemies against God, and contumelies against himself, insulting over him, as a man utterly forsaken and forlorn. Yet nevertheless he gathereth comfort to himself from God's defence, which he assureth himself of, from the experience that he formerly had of his help at hand, when he called upon him. Thus being confirmed, he showeth his security and confidence against the greatest dangers, and that through God's protection, which he most earnestly craveth, ascribing the praise of his deliverance to him alone.  

The use and profit of this Psalm.  
THis Psalm is of great use and profit to the Church, especially to such as be under the Cross and rod of God; for here a man may see as in a glass, by David's behaviour, what he is to do, to whom to fly, to whom to complain, how to be comforted in such trouble and distress, how to shake off all worldly fear, and in whom to trust; lastly how to be exercised in so great peril, and to whom to ascribe the glory of deliverance and victory.   

The resolution of this Psalm.  

This containeth, 

1. The title, or inscription, showing 

1. The Author, David.  
2. The occasion, the rebellion of Absolom.    
2. The Psalm itself, which hath 

1. A pathetical complaint: admiring and questioning, concerning 

1. The number of his enemies, vers. 1.  
2. The danger and grievousness of them, aggravated from their 

1. Hostile insurrection, v. 1.  
2 Insulting contumelies against him, vers. 2.      
2. A narration, containing 

1. A profession, & that 

1. Of his confidence, confirmed 

1. From the office of God, who hath undertaken for him to be his 

1. Defence.  
2. Glory.  
3. advancer against their 

Rebellion.  
Contumalies.  
Depression, vers. 3.      
2. From the experience he had hereof in former times, when God heard him praying unto him, vers. 4.    
2. Of his security, amplified from 

1. The adjunct or consequent hereof, which is 

Sleep, and the quietness and soundness thereof.    
2. The ground of it, which is God's sustentation, verse 6.      
2. A gloriation and triumph, not to fear 

1. For the number of his enemies.  
2. Or the imminentnes of the danger, vers 6.      
3. A prayer containing 

1. Petition 

1. For himself, wherein is noted,  
2. For his people, that his blessing might be on them, vers. 8. 

1. The subject or thing which he prayeth for, which is deliverance.  
2. The reason, from his wont goodness in former deliverances, vers. 7.      
2. A thankful acknowledgement of safety unto his people, ver. 8.          

The general observations.  
WHen David had been divers years settled in his kingdom peaceably, it pleased God after his fearful fall, to exercise him a little while with a sore temptation, with a stormy tempest of rebellion by his own son, and many of his hollow-harted subjects, for the trial of his faith and patience; upon which occasion, as the title showeth, he penned this Psalm for the instruction of God's Church, whence we may learn. I. That in God's mercy, a David's afflictions, that is, a godly man's troubles turn to the Church's profit, and make good for the same: for hereby have we this and many other Psalms, the history of job, the song of Hezekiah, &c. II. That the best shall not want their trials, nor the greatest (sometime) their troubles. III. That nothing can make a faithful man start back from cleaving fast to God, neither words nor deeds, 
Psalm. 112. 7. 8.  as here we see, vers. 1. 2. 3. and the same is confirmed in job, who by afflictions, and the words of his wife & friends, yet trusted in God: for true faith surmounts all difficulties and distresses whatsoever. IV. That God's protection giveth sufficient security, for if God be with us, 
Rom. 8. 31.  none can be against us. V. And lastly, they that trust in God, come who will, or how many soever against them, shall in the end have cause to praise him, for his mercy in their safety from all enemies: for the eyes of the Lord behold all the earth, 
2. Chron. 16. 9  to show himself strong with them that are of a perfect heart towards him.   

Of the Title.  
THis is the first Psalm that hath a title, the titles are divers in sundry Psalms, and some of them make very much to the understanding of the Psalm, containing briefly the argument of it, as this title doth, and do show who is the penman, and upon what occasion penned, and when it was indicted: the variety may be observed in other places, as we shall come hereafter unto them, thus much of this in general for the present.  
A Psalm. 
Explanation. ] The Apostle mentioneth three kinds of songs, Ephes. 5. 19 so are there in this book Tehillah, in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a hymn or praise; Shir 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a song or lay; and here this mizmor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it cometh of zamar, to prune or cut off superfluous twigs, and noteth, that this kind is an artificially framed song, in a certain full number of words and measure, superfluous words being cut away. Note hence,  
That it is lawful to use sweet songs artificially modulated, 
Doct.  (the ditty being holy and heavenly) as well as other, the Apostle gives liberty in all, Eph. 5. 19 so it be in the heart, and unto the Lord, with understanding and to edification.  
To use herein our Christian liberty, 
Use.  so it be holy as becometh true godliness, and men endued with grace.  
Of David. 
Explanation. ] Or to David, for to or of may be both one, the Hebrew speech useth these indifferently, as the learned in that tongue affirm, as appeareth plainly in the title of the Psalm, 120. & 121. where Hammagnaloth, and Pammagnaloth, are made one; so in Greek we do read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mar. 2. 18. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So this shows it was a Psalm of David which he did pen, and a Psalm to David for his own instruction, as well as for others: teaching,  
That it is nothing derogatory to the Majesty of Regal authority, 
Doct. 1.  for Kings with all Art and skill, to compose and to be cunning in Poems; David a renowned King, wise and valiant, was herein excellent, so Moses, Psal. 90. and Solomon, as Canticles show, and also Hezechiah, Esay. 38. 9  
To esteem of this excellent gift, 
Use.  & none to vilify or basely account thereof: it was an excellent gift in the Primitive Church, 1. Corinth. 14. 26. The abuse only maketh it contemptible; there is profitable and singular use to be made thereof.  
That David employed this excellent gift to the public good of the Church: 
Doct. 2.  yet so a Psalm of David for others, as it was also to David, for his own benefit.  
To use our gifts to the Church's edification; 
Use.  therein excel, 1. Cor. 14. 12. but yet so be a teacher unto others, as we may also profit ourselves, speak to others and to ourselves, Eph. 5. 19 that while we preach unto others, we ourselves be not reproved, 1. Cor. 9 27.  
When he fled. 
Explanation ] Bebarhu in flying or avoiding him: now did he pen this Psalm, showing,  
That crosses and afflictions (though grievous) hinder not the piety and devotion of God's children, 
Doct.  but rather yield matter & further occasion thereof, Psalm. 7. 2. Sam. 16. 17. Psalm. 52. 1. Sam. 22. 9 there be many Psalms penned upon such occasion, for God by troubles teacheth his people many things, which else they would never practise.  
To bless God that giveth such wisdom and grace unto his Children, 
Use. 1.  to make so happy gain to themselves, and to others, of their troubles.  
To pray for this wisdom and grace, 
Use 2.  that we may be able to make this holy use of afflictions.  
A condemnation to such as by crosses and afflictions are driven from all devotion, 
Use. 3.  and through impatience and want of faith do forsake goodness.  
David was a most stout champion, 
Explanation  and very valiant, and yet here he is noted to fly. A valiant man, sometime (without any disgrace to him) may fly to avoid imminent and most certain peril of death to him and his, as David doth here, 2 Sam. 15. 13. 14.  
Not to hold it a disgrace in such a case to fly: 
Use.  neither impute it to any for cowardliness: but rather to judge the desperate hazard foole-hardlinesse, and such mad adventurers (if they die) little less than selfe-murtherers.  
From the face of his son. 
Explanation. ] From the face, is from his person, so taken, Leuit. 19 15. or from his wrath and freity. Gen. 32. 20. because the sign of wrath appeareth in the face: here is a sons wrath kindled so against the Father (yet most unjustly) as he dares not abide his presence.  
Good & godly parents may have most lewd children, 
Doct. 1.  Adam a Cain, Abraham an Ishmael, Isaac an Esau, etc.  
To make men know that grace is not by nature, 
Use.  example, or education: but by the holy ghost, and therefore to pray God for them.  
That the godly may have enemies arising out of their own bowels, 
Doct. 2.  as here we see the son against the Father, of such Christ foretells, Mat. 10. 35. 36.  
When such afflictions befall any of God's children, 
Use.  not to hold it strange.  
This rising of David's son against him, 
Explanation.  came as God foretold, to punish his adultery and murder, 2 Sam. 12. 11. and 16. 22. thus the Lord raiseth up this instrument, and heavily doth chastise David's great offence, by which he had caused God's name to be blasphemed, 2. Sam. 12. 14.  
God will and may raise up what instruments he pleaseth to punish offenders, 
Doct. 1.  thus he raised Hadad, Reizen, and jeroboam against Solomon, 1. King. 11. 14. 23. 26. and here the son against the Father, 2. Sam. 12. 11.  
Learn therefore to fear the Lord, 
Use.  that we sin not against him: for he hath his instruments such as he will, and where he pleaseth to raise them up against us, if we provoke him to wrath.  
Great sins receive heavy chastisements, 
Doct. 2.  (a David here feeleth it) if we do consider his sins, and hear his sons act of rebellion, 
Use.  withal the circumstances of both.  
As thou dost sin, so look for punishment, behold Iezabels sins and punishment, 1. King. 21. 23. 2. Kings. 9 33. so Jehoram, 2. Chron. 21. 4. 14. 17. 18. 19 terrible vengeance for their execrable wickednesses.  
It may seem very strange, 
Explanation.  that David a valiant man, who would so often be nigh to Saul, and come to speak to him, when he came with an host against him. 1. Sam. 24. 9 and 26. and yet dare not abide his sons coming: but the reason was, that David saw him so unnatural, as he knew he would be most cruel, hereby teaching,  
That none may be held more savage and mercilessly cruel, 
Doct.  than such as have lost the light and instinct of nature: see this in Cain to Abel, Gen. 4. jehoram against his brethren, 2. Chron. 21. 4. Abimelech. judg. 9 5.  
To suspect the worst of these inhuman monsters, 
Use 1.  except the Lord bridle their fury. Gen. 32. 11.  
To take heed that we become not unnatural, 
Use 2.  for than we will turn Tigers, and devouring beasts, without sparing the nearest and dearest of our blood.  
Absalon. 
Explanation. ] This is the Rebel and Conspirator, even Absolom David's darling, the son of a King, and of a King's daughter, 2. Sam. 3. 3. most comely, cap. 14. 25. and well brought up, 1. Chron. 27. 32. Prou. 4. 3. 4. and 31. 1. beloved of his Father, 2. Sam. 18. 5. 33. pardoned of his great offence. 2. Sam. 13. and 14. allowed large maintenance, 2. Sam. 15. 1. yet now seeketh his father's death.  
From whom in reason should come all comfort and kindness: 
Doct. 1.  from them often ariseth the greatest mischief. Example here: so in Hazael against Benhadad, 2. King. 7. 8. 15. Senacharths' sons against him, 2. Kings 19 37. and joash against Ie●o●adahs son, who had done him great honour, 2. Chron. 22. 11. 12. and 23. 11. 16. but he rewarded him evil in his Son. cap. 24. 21.  
Not to expect always an answerable recompense to thy goodness: 
Use.  but rather (such is man's ingratitude) to receive sometimes evil for good: as David complaineth in the Psal. 35. 12— 16. and 38. 20. and 59 3. And our Saviour who did good and no evil, found the people most ungrateful, and wickedly bend against him.  
It is not nobleness of birth, 
Doct. 2.  not nature, not good education, not benefits received, not comeliness of person, that can restrain from hellish outrage, if grace be wanting: this is apparent in this Absolom.  
To esteem highly of grace and the fear of God, 
Use.  and earnestly to beg it at God's hands, as being more forcible to bridle corruption, & to make us to eschew evil, than all these.  
In that a remembrance is kept of David's persecution, and that by the unnatural rebellion of his own son, to glorify God, and to benefit the Church: we do learn,  
That the godly are not partial, 
Explanation.  in publishing things as they be without respect of persons: they record the truth to the glory of God, and the Churches good. Such a Chronicler was Moses, and all other penmen of God's spirit.  
A reproof to the deceitful and flattering records of men in our times, 
Doct.  in which truth is much falsified, by addition of virtues, where they never were; by covering vices where they were most notorious, and by a licentious enlarging or abbreviating, so as stories become a fabric of flattery, and almost a fable after the penman's pleasure.  
Thus much touching the title of this Psalm, 
Use.  showing the occasion of David's penning thereof: the Psalm itself followeth.   

VERSE. I.  
Lord how are mine adversaries increased? 
Text.  how many rise against me?  
O Lord though I am now flying from my son, 
Paraphrase.  yet do I fly unto thee, and am bold to pour forth my complaint in thy presence: truth it is that I did despise thy commandments 
a Sam. 12. 11.  in kill Vriah with the sword, and for this thou didst justly threaten to raise up evil against me out of mine own house; but lo how now mine enemies are multiplied, which bring me into great straits on every side! how many rise up in arms and open rebellion? and that not only out of mine own house, but out of my whole kingdom is evil raised against me; not only Absolom my son, whom I so called, hoping he should have been the Father's peace, is now become the Father's care and grief; but he hath 
b 2. Sam. 15. 6.  stolen the hearts of my subjects from me, 
c verse 31.  Achitophel also is joined with him, and the Elders of 
d 2. Sam. 17. 4.  Israel, and the conspiracy is great, 
e chap. 15. 12.  yea the people flock unto him more and more.  
lord 
Explanation. ] David in his afflictions when many came against him, hath recourse only unto God, to help him against them all.  
The godly in their troubles have recourse unto the Lord, 
Doct.  as to their refuge and succour against the power of men, Psalm 7. 1. 2. Chr. 20. 4. 6. 12. and 14. 11. and 13. 14. Ex. 14. 15. Prou. 18. 10. 11.  
Herein to follow the godly to seek unto the Lord, 
Use. 1.  for so are we commanded. Psal. 50. and he will hear us. Psal. 9 12. and 10. 17. and 34. 15. 17.  
A reproof to such as trust not in God. 
Use 2.  Psalm. 52. 7. but take advise of the wicked, as in Psal. 11. 1. and do after their way. To rely on men, as is noted, jer. 43. 5. 6. contrary to God's commandment. jerem. 42. 10— 14. as Achaz did, 2. Kings. 16. 7. 2. Chronicles. 28. 16— 22. and as Asah did, 2. Chron. 16. 7— 9  
In that David being punished of God for his sin, 
Explanation.  as he well knew that this came upon him (as God had said) for the sin against Vriah, yet now being repentant, David nevertheless, through faith, which was not lost, (2. Sam. 15. 25. 26. 32.) goeth unto the Lord for help, we do learn,  
That former sins committed, 
Doct.  and present afflictions sent of God for them, cannot withhold the repentant faithful from seeking unto God. Such is the power of faith in a repentant spirit, as David's was, 2. Sam. 12. 13. & Manasses, 2. Chr. 33. 12. 13.  
Not to be daunted under afflictions for thy trespasses, 
Use.  to go unto God for deliverance, if thou be repentant, for God is exceeding merciful, Psal. 103. 8. 9 13. 14. and 111. 4. Mich. 7. 18. He is nigh to all that are truly repentant, Psal. 34. 18. and 51. 17. Let this be our comfort against the knowledge of our sin, and just deserts, in time of our trouble.  
How] David is stricken into an admiration of this conspiracy, 
Explanation.  and also doth make a complaint; which show, that he held himself unworthily handled of them: else he could not have admired and complained justly.  
God is just in punishing: 
Doct.  and we worthily deserve it: yet may we be innocent towards such as be God's rod, and so admire at them and complain of them, as David doth here, and Psal. 35. 7.  
To consider of the instruments by whom we be afflicted: 
Use.  for God useth not always to punish us by them whom we have wronged, but sometimes by them whom we have done good unto, or not offended; that in respect of them, we might crave help of God against them, which is not a small comfort: to have God one way for us, and not both God and man justly against us.  
In that David here showeth his grief, 
Explanation.  to be thus unnaturally, and unthankfully dealt with of those, whom he had done and wished so great good unto, we may learn,  
That a good man is troubled and grieved to have those to rise up in hatred against him, 
Doct.  whom he wisheth well unto. How heavily David took this, see 2. Sam. 15. 30. jeremy was herewith vexed, chap. 15. 10.  
Not to pass over without any care such things: 
Use.  for as a learned man saith, Mali animi indicium est, susque deque facere, amerisne vel odio habearis ab illis, quibuscum vivendum est.  
Are increased. 
Explanation. ] The history doth show the conspiracy began but with a few, 2. Sam. 15. 11. but after increased, verse 12. and 18. 7.  
Nothing so wickedly and heinously begun, 
Doct.  especially by the mighty, but easily will get liking of a multitude: See this in the conspiracy of Corah, Numb. 16. 1. 2. 19 and in judas treason against Christ, joh. 13. 30. with Mat. 26. 47. and 27. 1. 20. the like in Act. 19 24. 29. see before Psal. 2. 1. 2.  
Not to judge well of a cause because of a multitude: 
Use 1.  for worst causes have usually most followers, because the worst are the greatest number, whose hearts are set on evil, and they only want opportunity; which once offered, they are as priest soldiers, ready at the least alarm to run to mischief.  
To keep under the wicked, 
Use. 2.  for of small beginnings they will increase to a multitude: as did Antichrist and his followers: Revel. 13. 11. 16. and 17. 2.  
Mine adversaries. 
Explanation. ] The word Tsarim are enemies, which enclose and keep strait (without elbow room, as we say) such as they come against, 2. King. 6. 1. 25. the word is there used: and of this number was Absolom his son, Achitophel his friend and Counsellor, with other men of place, etc. 2. Samuel 15. 12. 13. and 16. 15. and 17. 4. whom he calleth here adversaries to him. Whence note,  
That such as be friends at one time, 
Doct. 1.  may prove malicious enemies at another: as these here prove to David, whom he suspected not, 2. Sam. 15. 9 Psal. 41. 9 and 55. 13. 14.  
Seeing men are so wicked, 
Use.  it is meet to walk ever warily, and circumspectly, one towards another. All are not faithful that are present friends, especially in prosperity when they cannot be discerned well. Pro. 14. 20.  
That as men show themselves, 
Doct. 2.  so are they to be taken and judged: for David here calleth them enemies, and so accounteth them even in his complaint to God, who otherwise were before all as friends, and some yet of his blood and kindred.  
To use our liberty of judgement, if we find men adversaries indeed (though never so nigh in blood, 
Use.  affinity, neighbourhood, or otherwise) then so to hold them, till they show the contrary: right judgement is one thing: and mercifully to forgive is another; and both may stand together.  
It may not be omitted that David here calleth them adversaries only, 
Explanation.  and not malicious, ungrateful, unnatural, and cruel, as elsewhere, Psalm 35. 11. and 43. 1. and 59 2. 5. and 71. 4. for here was his son, but others with him misled, 2. Sam. 15. 11. and all of them as God's rod for the present to afflict him: which no doubt he well weighed.  
Natural affection to some that are our adversaries, 
Doct.  error in other some misled (as here, 2. Sam. 15. 11.) that all are also Gods present rod of chastisement for sin: and lastly, not without hope to be reconciled again, (as David hoped, 2. Sam. 15. 25. 26.) are great means to restrain our thoughts, and to moderate our words towards them.  
To temper ourselves towards such as do show themselves adversaries against us, 
Use.  even in an high degree, let us yet consider what they are to us, how they are led, what hope of reconcilement, and that God by them doth humble us, so shall we not be enraged against them.  
Many are they that rise up. 
Explanation. ] As before he calleth them adversaries, so now he declareth what manner of adversaries, and the number to be many.  
Godly men may be exercised and humbled, 
Doct.  not with one or a few, but with many adversaries, as David here: so jeremy, and Christ jesus, S. Paul, etc.  
Not to think therefore this trial strange, 
Use.  if so we thus be exercised, and find not one, or a few, but very many adversaries.  
Adversaries in an insurrection and rebellion: 
Explanation.  they at the first came together but at the sacrifice, 2. Sam. 15. 11. 12. but after it proved a treasonable flocking, breaking out into open rebellion.  
Popular flockings unto an aspiring spirit (as was Absalon) breeds rebellion, 
Doct.  which upon fit occasion, time, and place, will openly break forth, as we do here see, and Chronicles show.  
A caveat for Princes to see unto this: 
Use.  Absoloms are seditious, and the seditious seek only evil, Pro. 17. 11. The saying of Solomon, vers. 14. is most true in strife of this kind for a kingdom: but he that exalteth his gate seeketh destruction, vers. 19  
Against me. 
Explanation. ] Even against David a good and virtuous King, Psal. 78. 72. yet against him do these rise, who had no cause to be his enemies: but yet by these God chastised him for his sin: teaching,  
That most excellent good and holy men, 
Doct. 1.  Kings, and Prophets, may have adversaries, and traitorous rebels against them, without any cause on their part: Daniel 6. 4. Psalm 59 3. for some hate goodness itself, Psalm 38. 20. and those that are good, joh. 15. 19  
Let not any, 
Use. 1.  whether Princes or Pastors think to be without adversaries in this world, though they should live never so innocently.  
Not to think therefore men are always worthy blame, 
Use 2.  because they have adversaries, though great, learned, noble, and many of them: for so had innocent Daniel, yea jesus Christ; nor to judge Princes wicked, because some prove rebels and traitors against them, as were here against good David.  
That albeit Princes do not deserve such traitorous practices, 
Doct. 2.  and rebellions, from their subjects; yet may the same be God's correction for sin against them: as this was upon David, 2. Chr. 24. 25. and 25. 27.  
The mighty to consider themselves in such rebellions, 
Use.  and be reconciled unto God, who subdueth the people under their hands, Psalm 7. For albeit they may be innocent towards their subjects, yet the Lord is ever just in his proceedings.  
Note that rebellion is called a rising up, 
Explanation.  (when other sins are compared to falling) in regard of high hearts, and proud aspiring spirits, as also of the high dignity of Kings, which they oppose themselves against rebelliously.  
They that are rebels sin highly, 
Doct.  in pride of spirit, and against kingly majesty, the most high calling upon earth: but as they arise high, they fall down low, as the example in hand showeth, and experience in all ages confirmeth.  
Take heed of rebellion: 
Use.  Fear God and honour the King. David had a deadly adversary of Saul, he was a troubler of the people, and a murderer of the Lords Priests: yet being the Lords anointed, he would not meddle with him. We are forbidden to have evil thoughts in our hearts against kings: Ecclesiast. 10. 20.   

VERSE. II.  
Many say to my soul, 
Text.  there is no help for him in God.  
NOt content herewith to drive me out of my kingdom, 
Paraphrase.  many of them do further also persecute me with words of hatred, and 
a Psal. 69. 20.  vex my soul with contumelies and reproaches. For this indeed goeth to the very heart of me, that when I might have looked for some to have pity on me, they contrarily extol themselves against me, with rebukes and taunts, as if I were utterly forlorn, and past all hope, saying, There, there, so would we have it; 
b Psal. 71. 11.  God hath forsaken him, pursue him, and take him, for there is none to deliver him 
c Psal. 41. 8. ; a mischief is light upon him, and now he is down he shall rise up no more, God himself whom he did pretend to serve, and trust in for aid and succour, hath now 
d 2. Sam. 16. 8.  taken him in his wickedness, and hath no help in store for him.  
here David bringeth in his enemy's words, 
Explanation.  by which no doubt they encouraged themselves in this foul fact, and sought to confound the spirit of him hereby, of which he here doth chiefly complain, and mention unto the Lord.  
Such as rely upon the Lord, 
Doct.  do tell him in particular of their enemy's words and deeds, Psalm 10. and 22. 7. 8. Act. 4. 27. 29. 2. Chron. 20. 10. 11.  
To learn to unfold our griefs into the bosom of God, 
Use.  as the godly have done: for great is the benefit in respect of the comfort, and assurance which cometh thereby, as the event showeth in the examples of holy men, and experience telleth other in these times.  
Many] That is, 
Explanation.  all that treasonable flock, and rebellious rout so said, and yet it was an error.  
Error and falsehood (and especially that which is for the overthrow of the godly) gets soon many favourites, 
Doct.  as appeareth by that cursed false report spread by the soldiers, Matth. 28. 15. so against the Apostle, Act. 16. 19— 22. and 21. 27. 28. 29. 30.  
Therefore beware of credulity, 
Use.  and before we do entertain speeches, let us weigh them well, and only by trial approve, lest we be deceived, seeing falsehood getteth so soon favour with men, many may say that which yet is not true.  
Say] The word is saying, 
Explanation.  as showing in their rising up, they thus spoke of David, and heartened one another: they do not only distress him with deeds, but vex him also with words.  
The wicked every way by words and deeds seek to vex the godly, 
Doct.  cruel in act, contumelious and despiteful in speeches, Psal. 35. 15. 16. 22. 7. 8. 13. Mat. 27. 29. 30.— 42.  
To prepare ourselves as well for reproaches, 
Use.  as other crosses; for the godly have had their part in both, job. 30. 1. 9 10. Lam. 3. 14. 63. Heb. 11. 36.  
To my soul] Lenaphshi, 
Explanation.  this word some translate of my soul, and so the soul put for the whole man, as is usual: but the word will bear the other sense, and is more forcible: for David doth not only show what they spoke, but how he took it, even as a sword piercing to his soul.  
Words (such may they be many times) will cause more trouble to the afflicted, 
Doct.  and add sorrow to other present outward crosses: Psal. 69. 20. and 42. 10. Lam. 2. 15. 16.  
Not to break out into insulting, 
Use.  contumelious taunting, or otherwise disgraceful speeches towards others, especially the afflicted: for though they be but words, yet may they be wounding, and increase anguish in soul, and may make sad the hearts of the righteous; a sin which God one day will punish, Ezek. 13. 22. 23.  
There is no help for him in God. 
Explanation. ] The Hebrew word jesugnah is jesugnathah, a letter added for to increase the signification, as if it were said, there is no manner of help at all: the like is in Psal. 44. 27. and 92. 16. and 94. 17. and 63. 8. and 12. 1. 2. job. 5. 16. This is their judgement of him, yet they encouraged themselves against him, with this, that he could not now hope for deliverance from God.  
This is the perverse judgement of the wicked, 
Doct. 1.  to think that if God afflict his children, and let them alone a while, he indeed hath utterly forsaken them: Psal. 41. 8. 2. Sam. 16. 7. 8.  
The wicked to learn hereby to rectify this judgement, 
Use 1.  seeing the case is far otherwise, Psal. 103. 9 he chastiseth in love, and not in hatred, Heb. 12. 6. Revel. 3. 19 Pro. 3. 12.  
The godly not to regard what the wicked think of them, 
Use 2.  their judgement is perverse.  
It is a strong motive in the wicked, 
Doct. 2.  being conceited (though falsely) that God is for them, and against the godly, to rise up and vex them. Psal. 71. 11.  
Godly to pray for their enemies, 
Use 1.  to reform their opinion herein, which so heartens them in evil.  
The wicked to consider, 
Use 2.  how they are by the lying spirit deceived, when they rise against the godly; behold the end God made for David, against Absolom, Achitophel, and the rest, who being in present prosperity, and perhaps remembering nathan's words against David, 2. Sam. 12. 10. 11. conclude thus wickedly, as it may seem, 2. Sam. 16. 8. but the end showeth they were deceived.  
In that David complaineth of this speech, 
Explanation.  and not of his sons unnaturalness, the ingratitude of others, or of any other outward evil done by them in particular in their rebellion, but only this it doth teach,  
That to be judged as utterly forsaken of God, 
Doct.  is a greater temptation than all outward troubles, Psal. 42. 10. for they cannot overcome this heavy temptation but by the especial grace of God, giving strength of faith in this combat.  
Godly to pray with David, 
Use. 1.  Psal. 35. 3. and to have hope, as he had. 2. Sam. 16. 10. 12.  
Not to torment the poor afflicted with such a dart of Satan. 
Use. 2.   
This may terrify the wicked: 
Use. 3.  for if the godly be troubled herewith, who know the contrary by the word: how should not horror possess their hearts, when they may hear this against themselves every where in the word, and shall at the last day be manifest to the world? Matth. 7. and 25.  
God] The word is Elohim, 
Explanation.  his first name in Scripture, Gen. 1. 1. it is the plural number, commonly joined with a word of the singular, 1. Chron. 17. 21. though sometime with a plural. 2. Sam. 7. 23. Psal. 58. 12. to teach,  
That there is a plurality of persons, 
Doct.  in the singularity of the essence, expressed in his other name jehovah, ver. 3. 4. both set down in ver. 7.  
To acknowledge this divine mystery, 
Use.  that God is jehovah Elohim. one, and yet three.  
Selah. 
Explanation.  This word is read only in Psalms, and in Hab. 3. 3. 9 a note of asseveration, or admiration, referred to the mind, it is to give attention to music, it notes an elevation of voice. Shindelerus saith, it is as vox enclitica sine sensu, diversly translated: if here to mark then observe,  
That it is worthy of pausing upon, 
Doct.  to consider the folly of the wicked in prosperity: how highly they think of themselves, and contemptuously of the godly, as also yet how by faith the godly overcome this temptation, vers. 8. there is Selah.  
We may therefore by this observe a stay, 
Use.  or pausing time, and that we are not speedily to run over what is there noted, as worthy our marking, as here in this place of these two things observed.   

VERSE. III.  
But thou Lord art a buckler for me: 
Text.  my glory, and the lifter up of my head.  
But let them think and speak contemptuously of me as they will, 
Paraphrase.  and sooth and please themselves with such fond imaginations; yet this is but to sing the triumph before they have gotten the victory. For I believe Lord, and am assured of thy defence. 
a Psalm. 26.  I know that thou wilt help thine anointed, and hear him from thy sanctuary, by the mighty help of thy right hand, for thou hast taken it upon thee as a part of thine office, amongst other thy servants to defend me also: to 
b Psal. 18. 2 & 27. 5. and 31. 3. and 62. 7.  cover me with thy defence, and set thy might as a fortification about me. And though now they defame me and cast me out of my kingdom, yet 
c Psal. 21. 5.  my glory hath been great in thy salvation, worship and honour hast thou laid upon me; thou hast advanced 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 up 
d Psal. 27. 6.  with joy and triumph, and cause the Crown to flourish thereon again.  
But thou Lord art, 
Explanation.  etc.] David here recalleth his thoughts from his enemies comfortless speeches, professing his faith in God, not believing their wicked speeches: but resteth in the Lords powerful protection, whatsoever they say against him: from this course of this holy Prophet we may learn,  
That the godly wise do so take knowledge of their temptations, 
Doct. 1  to be there with in soul perplexed, as yet they recall their thoughts from thence, to comfortable meditations, which may give them strength in God, Ps. 119. 23. 92. Ps. 27. 13. 2. Cor. 4. 16. 18.  
To admonish the soul drooping in temptations, 
Use.  not to refuse comfort as Rachel; but with David to turn our thoughts to better comfort, and correct ourselves as he did, Psal. 42. 11. and say as he, Psa. 71. 7. 20.  
That the godly believe not what wicked men judge of their case between God and themselves: 
Doct. 2.  they pass not of men's judgement, as S. Paul speaks, 1. Cor. 4. 3.  
Not to be cast down with the judgement of wicked persons. 
Use.  For Gehezi seeth the danger, but not the safeguard, 2. Kings 6. till his eyes be open, but Elisha and David know that God is their defence, and that it is far better with them than the wicked think.  
David was now in a threefold distress, 
Explanation.  and for his comfort he considereth, the Lord to answer him to them all, teaching.  
That he that hath the Lord, 
Doct.  is sufficiently comforted against the wicked. For David was succourless, God is his buckler; David was contemned, God is his glory: he was cast down, God is his lifter up.  
To rejoice more in the aid of God, 
Use.  than in all the strength of men, and let us not fear their oppositions, the Lord is all-sufficient, Genes. 17. 1. and we are not alone, though all forsake us, if God be with us, Io. 16. 32. 2. King. 6. 16. consider, Psal. 27. 14.  
A shield for me. 
Explanation. ] Thus he compareth the Lord to express his protection. Clypeus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ab occultando, or caelando, for soldiers were hid and covered by a shield from the strokes and darts of enemies, the word magen comes of ganan to compass as an hedge or wall. It differs from Tsinnah, which cometh of tsanan, a buckler bearing out sharp in the middle.  
God is a shield, 
Doct.  a protection, and sure defence to his children. Gen. 15. 1. Psal. 18. 2. Deut. 33. 29. Psal. 91. 1.  
Comfort; 
Use 1.  not to fear the enemies of God's people, Gen. 15. 1. he hideth his, Psal. 27. 5. He receiveth the strokes of the adversaries as a shield. job. 15. 25. 26.  
Wicked fear and consider your mad fury, 
Use. 2.  when you rise against the godly, who are hidden under God's protection and power, as under a shield.  
My glory. 
Explanation. ] By godly, he understands his kingly dignity, and adorning, as Mat. 6. 29. and he calleth God his glory, for that he advanced him thereunto, and would maintain it against his enemies. As he calleth him his shield, that is, he that will defend him, so now his glory, for that he will maintain his dignity.  
Kingly dignity is glory, 
Doct. 1.  Mat. 6. 29. but yet weighty, as chabod also signifieth.  
Princes to look upon the glory of their places, 
Use.  as yet they withal consider the heavy weight and burden of their places. Exod. 18. 18— 23.  
The godly make the Lord to be that unto them which they are: 
Doct. 2.  if rich, glorious, strong, etc. they hold him to be their wealth, glory, strength, as David here doth.  
Whatsoever we be, 
Use.  hold God to be that unto us, thereby shall we acknowledge him the author thereof and preserver, and that we esteem him above them, while we have them, and having lost them, yet do enjoy them having him.  
That God is the maintainer not only of the bodily safety, 
Doct. 3.  but also of the dignity of his children, to which he exalted them. Psal. 2. 4. 5. and 21. 5. 8. Ios. 1. 5. 2. Sam. 7. 9 Psal. 62. 4, 6. Numb. 16. and 17. 5. and 12. 10.  
Comfort to the godly exalted by God, 
Use. 1.  that he will maintain their standing, Psal. 21. 1. if they trust in him.  
Wicked not to rise against such as the Lord exalteth, 
Use. 2.  they shall not prevail. Psal. 21. 11. but be destroyed. Psal. 62. 3. 4. and 21. 8. 9 for they be God's evemies herein, as the Psalmist in the Psal. 21. 8. 9 calleth them.  
And lifter up of my head. 
Explanation. ] That is, will make me to rejoice, for in sorrow the head hangeth down. 1. Kings. 21. 27. as David's did here: so when men's hearts are glad, they lift up their heads. Psal. 110. 7. Luke 21. 28. from this manner of speaking, and his hope in God, we may note,  
That a very godly man's heart will be heavy, 
Doct. 1.  and his countenance cast down in afflictions for his sins, though he know that God doth forgive him. 2. Sam. 15. 30. with 12. 13.  
justly to condemn such as be like 2. 
Use.  Chron. 28. 22. not humbled for judgements, and yet without assurance of pardon: but if afflictions make sad such a one, oh! in the day of wrath how shall other be overwhelmed with sorrows?  
That it is God that lifteth up his, 
Doct. 2.  and maketh them glad in heart. Psal. 9 13. and 4. 7. and 30. 11.  
To seek to God for gladness of heart, 
Use.  he causeth true joy.  
That such as be under God's chastisements, 
Doct. 3.  yet knowing that God hath pardoned them, as David did (see before, 2. Samuel 12. 13.) they can comfortably look for joy in the end, Psalm 27. 6.  
In thy afflictions above all things labour for this, 
Use  the assurance of pardon of thy sins, then wilt thou in the midst of troubles confidently expect comfort from God.   

VERSE. IV.  
I did call upon the Lord with my voice, 
Text.  and he heard me out of his holy mountain.  
THis my hope (know ye. 
Paraphrase.  O mine enemies) is not vain or groundless, but I am persuaded hereof by former experiments of his help at hand, when I called upon him: for this was I went to do in all my troubles, and herein have always found comfort and success, leaving the thought of all human aid, I betook myself to earnest prayer, and that not only in the secret sighs and silent wishes of my troubled soul, but with strong cries did I importune his help, and lift up my 
a Psal. 66. 17.  voice, together with my hearty desires, which ascended into his sanctuary on mount Zion; yea into heaven itself the seat of his holiness, from whence he hath heard me, and not putting back my 
b Ps. 66. 19 20.  prayers, nor his mercy from me, hath answered my requests, in giving me such things as I prayed for.  
David here beginneth to turn his thoughts to himself, 
Explanation  and considers what formerly he had done, and how God had dealt with him, interrupting his complaint to God, to speak to himself thus in 45. and 6. verses, before he braced out into prayer again, teaching,  
That the experience of God's former mercies and help, 
Doct.  is a good confirmation of our faith, to look again for help in present perils. 1. Sam. 17. 32. 34— 37. 2. Chron. 20. 7-10. 2. Tim 4. 17. 18.  
To take notice of God's goodness towards us from time to time, 
Use.  that by former mercies we may be strengthened in our faith, to expect help from God in present perils. Psalm. 77. 11.  
I did call. 
Explanation. ] He showeth the means he used for help in his former troubles, as also now, vers. 7. to teach,  
That invocation and prayer, 
Doct.  is one thing, in which the godly exercise themselves in adversity, and the means they use for deliverance. 2. Chron. 20. 2— 13. Esa 37. 14— 20. Psal. 18. 3. and. 5. 1. 2. 3. 10. 11. Act. 4.  
In adversity and trouble, 
Use.  to give ourselves to prayer, as we see the godly do: for God will help such as do call upon him, Psal. 50. 15. 2. Chron. 13. 14. 15. and 14. 11. 12. and 16. 9 and 77. 2. 3.  
With my voice. 
Explanation. ] The word chara is to cry, and here voice is added: for there is a crying as well without voice, as with it: Exod. 14. 15.  
True prayer is a crying in the ears of the Lord, 
Doct.  and the fervency thereof causeth the sound of the voice, and the mouth to speak aloud: Exod. 14. 15. Heb. 5. 7. Psal. 66. 17. 2. Chron. 32. 20. 1. King. 8. 28.  
To be fervent in our prayers unto God, 
Use. 1.  such prayers avail much. jam. 5. 16.  
A reproof to such as be remiss and cold in prayer, 
Use. 2.  never come to crying in the ears of the Lord: but pray superstitiously, or formally, and not heartily.  
Unto the Lord. 
Explanation. ] David showeth to whom he prayed, even to the Lord.  
The godly pray only to God, 
Doct.  and to none but him, Gen. 4. 26. and 12. 8. and so did all the faithful, and no instance to the contrary.  
To make our prayers only to God; 
Use.  not to Saints, Angels, or Virgin Mary, but to him whom we can call Father. Matthew 6.  
And he heard me. 
Explanation. ] Here is the success he found in prayer: God heard him. The word gnanah is to answer, which is to hear, as he certifieth that he heareth, and granteth their requests which pray to him.  
That the godly pray not in vain, 
Doct. 1.  it is not lost labour to call upon him, as examples show, 2. Chron. 13. 14. 15. and 14. 11. 12. and David witnesseth experimentally, Psal. 6. 9 and 22. 24. and 118. 5. So we may see also 2. Chron. 30. 20. 27.  
To be hereby encouraged to this holy exercise, 
Use.  when we know the Lord will not lend us a deaf ear, and send us away empty, but will hear us & grant our requests. Ps. 34. 17.  
That whom God heareth indeed, 
Doct. 2.  them he answereth, that is, he by some means doth show that he hath heard them: Esa. 30. 19 and 41. 17.— 19 and 58. 9 1. King. 18. 24. 36. 37. 38.  
Pray therefore with David, 
Use 1.  as in the Psal. 22. 21. Save me from the Lion's mouth, and answer me in saving me: and 1. King. 8. 30. 32. 34. 36. 38. 39 43. 49 50.  
Hereby to try the effectualness of our prayers with God: 
Use. 2.  by the effects we may know: for he answereth whom he heareth. Esa. 30. 19  
Out of his holy mountain. 
Explanation. ] Of this mountain, and holiness thereof, see before, and Psal. 2. 6. but he is said to be heard from hence, because there was the Sanctuary and Ark, by which Christ jesus was prefigured, from whence the Lord promised to make answer to such as should call upon him. Exod. 25. 22. and 29. 42. Hereby teaching,  
That God is faithful in his promise to perform it. 
Doct. 1.  This David hereby doth witness. So Solomon, 1. King. 8. 20. 58. and so is he ever to all his people, Deut. 32. 4. and 7. 9  
To trust the Lord in his word, 
Use.  he will neither fail us nor forsake us, joh. 1. Heb. 13.  
That the godly have in their prayers respect unto God's promise▪ 
Doct. 2.  this made Daniel turn his face towards jerusalem, because he (would and should but) could not be there, Dan. 6. 10. Esa. 37. 16. compared with Exod. 25. 22.  
To consider of the promise of God in praying unto him. 
Use 1.  2. Chron. 20. 9  
As the godly in the old Testament directed their prayers toward the Ark of the Covenant, 
Use. 2.  and so to receive help from that holy mountain: so are we to look for help from heaven, believing in Christ jesus the Prince of the Covenant.  
That God heareth them, 
Doct. 3.  that are unjustly driven out of the place of God's presence; that is, from the visible congregation of God's people, as well as if they were there in personal presence, so be it in heart they be there. So heard he David here: so Daniel, chap. 6. as Solomon prayed, 1. King. 8. So doth he yet now hear his people.  
Comfort for such as are persecuted, 
Use.  and driven unjustly, from among the faithful, by Antichrist and his members, the Lord will hear out of his holy mountain: though they be driven out of the assembly of men visibly, yet are they not reject of God, but numbered among his Saints, so long as they endeavour to please him.   

VERSE. V.  
I laid me down and slept, 
Text.  and rose up again: for the Lord sustained me.  
IN which respect (namely that the Lord heard me) I was most confident and secure: 
Paraphrase.  and although for others, usually troubles break sleep, and care cause it to depart, when if they climb up to their beds, their eyes slumber not, nor their eyelids take any rest, but 
a job. 7. 4.  measuring the evening by counting the watches thereof, they are full of tossing to and fro, till the dauning of the day: yet did I lay me down in peace, and took my rest; and my sleep was sound and sweet unto me. 
b job. 7. 13.  My couch relieved me, and my bed brought comfort to me: I was not affrighted with dreams, nor astonished with visions: I was not raised up with outcries, neither did sudden terrors stir me up, till being fully refreshed, I awaked of myself: and that because God's help was as the pillow whereon I rested my head: yea this was a strong pillar, whereon relying, he hath underpropped and upholden me.  
Hear he proveth to us how the Lord heard him, 
Explanation.  by safe keeping him in the peril.  
The godly do not only pray, 
Doct.  but do observe also, how the Lord heareth them, and keepeth it in remembrance: as he doth here, and Psal. 9 13. 15. 2. Cor. 12. 8. 9 So the Scriptures record the prayers of the godly, and how the Lord heard them also: 2. Chron. 20. and 14. Exod. 14. and 32. 14.  
To observe the success of thy prayers, 
Use.  that by experience of God's mercy, thou mayest be strengthened in faith to pray, and therein to be frequent and fervent in all thy troubles.  
I laid me down and slept, 
Explanation.  I awaked.] That is, I David in trouble became thus secure: for by these speeches is noted a mind secure, and one safe from dangers: Leuit. 26. 6. job. 11. 18. 19 Ezek. 34. 25.  
Such as put their trust in God, 
Doct.  can quietly perform the ordinary actions of life, without anxiety of spirit, and fearful distractions: Act. 12. 6. and 16. 25. Numb. 24. 9  
To check such as profess faith in God, 
Use.  and yet are in troubles overwhelmed with cares, and distracted with fears.  
It is to be noted, 
Explanation.  that the Prophet doth show first how he came to be so secure, to lie down in his perils, even by prayer and faith resting in God, who did hear him before he betook himself to sleep: teaching,  
That a godly man's security, 
Doct.  is not of a senseless stupidity, nor of a desperate temerity, but of a sure confidence in God, having earnestly implored his aid: Psalm 112. 7. Act. 27. 22. 23. 25. Psal. 4. 8.  
To labour for faith in perils, 
Use 1.  that we may rest securely: Pro. 2. 24. 25. 2. Chron. 20. 20.  
To discern a difference between the spiritual security of the godly, 
Use 2.  and carnal security of the wicked, which cometh not of faith and holy prayer, but of a blockish benumbedness, Pro. 23. 35. or of a desperate fool hardiness; or of a presumptuous levity; or idle conceit of their own power, or earthly strength, as 1. King. 20. 16. 18.  
By David's example, 
Use. 3.  before we lie down to rest, let us learn to commend ourselves to God in prayer.  
For the Lord sustained me. 
Explanation. ] By the Lord; it was not of himself, or by his guard or kingly authority, that he thus was preserved in his rest and sleep. The word Samach is to sustain one by putting under his hand, Psal. 37. 17. 24.  
The state of the godly is most secure through God's protection: 
Doct.  Psal. 91. Pro. 3. 24.— 26. Ezra. 8. 22. 31. 1. Sam. 2. 9  
To give him the glory of our preservation, 
Use 1.  as David here, and Psal. 4. 8. and 118. 13. 14. Exod. 15.  
To shroud and shelter ourselves under his protection, 
Use 2.  and to cast ourselves upon him. Consider Psal. 37. 5. Pro. 16. 3. Psal. 118. 8. 9 and 33. 18. 2. Chron. 16. 9   

VERSE. VI  
I will not be afraid of ten thousand of the people, 
Text.  that should beset me round about.  
FRom this experience of Gods help heretofore, 
Paraphrase.  I now dare be bold to glory in the same, and for the time to come not fear what man can do unto me, nor be afraid of any distrustful care, neither for the multitude of enemies, nor any straits, or disadvantages, that they can bring me too: no, though never so many 
a Psal. 17. 3.  thousands and ten thousands of the people, swarming together like Locusts in number, should besiege me round about, where flesh and blood would think it impossible to escape: for the Lord 
b Ibid. vers. 1.  is my light and my salvation, whom then should I fear? The Lord is the strength of my life, of whom then should I be afraid? The Lord, I say, is with me 
c Psal. 118. 7.  amongst those that help me: 
Psal. 54. 4.  therefore shall I see my desire upon mine enemies.  
I will not be afraid. 
Explanation. ] David having found God so sure to him, hath gotten a spirit of valour and true fortitude.  
Assurance of God's aid, 
Doct.  and experience thereof, causeth true valour, and maketh a man of an undaunted spirit: 1. Sam. 17. 26. 32. 34.— 36. Ezra. 8. 22. 31. and Psal. 118. 6. Rom. 8. 31. Psal. 27. 1. Nehem. 6. 11.  
To expel fear and become valiant: 
Use.  let us trust in the Lord, Psal. 56. 3. 4. 2. Chron. 16. 8. So did Moses exhort the people in their fear, Exod. 14. So in 2. Chron. 20. 20. This assurance of God's aid made Abijah courageous, 2. Chron. 13. 12.  
For ten thousands of people. 
Explanation. ] A certain number for an uncertain, meaning an host of men.  
The righteous (upon God's assurance) are not daunted with the multitude of enemies: 
Doct.  Psalm 27. 3. 2. Chron. 14. 9 10. 11. 1. Sam. 14. 1. 6.  
Not to be disheartened by a multitude of enemies: 
Use.  consider how God is with his. Ios. 1. 5. 6. 7. 10. and 10. 8. 9 and 11. 6. 7. Not to be like the wicked, who fly and none pursue them. Prou 28. 1.  
That have round about set themselves against me. 
Explanation. ] The word Sabah is to compass about as a circle, or a place besieged, Esa. 22. 7. David even in such a peril saith he will not fear, of such strength is his faith.  
The faith of God's children is firm, 
Doct.  not only in light perils, but in dangers (after man's reason) unavoidable. Psal 23. 4. & 118. 10. 11. Dan. 3. 17. and 6. 23. Psal. 46. 1— 3.  
In most desperate perils to have a firm and constant faith in God, 
Use.  as the examples of the godly do encourage us, for he that fainteth in the day of adversity, his strength is small. Prou. 24. 10.  
In this that David is so without fear, 
Explanation.  in this trouble which came for his sins, which the Prophet had threatened, when all men almost had forsaken him: and he heard that it was published that God had also left him. We may learn,  
That incredible is the strength of Faith to cheer up the spirit of a godly man, 
Doct.  beyond all human strength and power of reason: both for temporal deliverances, as all the former Scriptures and examples show, as also for spiritual safety. Rom. 8. 35— 39 so job will trust in God though he kill him: and was sure his redeemer lived.  
Labour for this unconquerable virtue, 
Use 1.  which can do more to give sound comfort in the midst of all discomforts, than all earthly power, honour, wealth, friends, etc. it ever gets the victory, for it overcometh the world, 1. john 5. 4. see what faith can do. Read Heb. 11.  
Not to condemn that for madness and folly, 
Use. 2.  which is by the power of faith warrantably either said or done, though it cross all reason in man's natural apprehension.   

VERSE. VII.  
O Lord arise, 
Text.  help me my God, for thou hast smitten all mine enemies upon the cheek bone: thou hast broken the teeth of the wicked.  
NEither yet (O Lord) do I so much boast of thine aid, 
Paraphrase.  as with mine earnest prayers, again crave it at thy hands; and as mine enemies rebelliously rise up against me, so do thou in thy righteousness arise for my cause. Stand up O Lord and that soon, let not man prevail: do not now 
a Psal. 44. 24.  by delaying make as if thou didst not hear, or hide thy face, or forget my misery and affliction: but by thy present & speedy help, show that thou art most intent and watchful for my preservation. Yea according to thy covenant and promise, by which thou dost vouch safe to be my God, and to give me a Right in thine own self; so I beseech thee to help me thy servant, and redeem me for thy mercy's sake. And I am bold to give a reason why thou shouldest, even from thy wont goodness, and former deliverances, which have been ever of old: in which respect thou shouldst seem unlike thyself, except it please thee to help me at this time also. But so it is that heretofore thou hast always holpen me in my greatest extremities, and hast smitten 
b Micah. 5. 1.  mine enemies with most ignominious & condign punishments: and when they thought presently to devour and eat me up, like so many ramping and 
c Psal. 57 4. and 22. 13.  roaring Lions, yet thou didst then smite them all upon the 
d Psal. 58. 6. and 22. 21.  jaws, and break their teeth, and pluck me as a pray out of their mouths, by bringing fearful judgements upon them, and abating their force, and repressing their rage, that they had no power at all to harm or annoy me.  
Having thus fitted himself to pray: 
Explanation.  first, complaining: secondly, by faith, repelling the temptation: and so thirdly comforting himself from former experience: fourthly, being without servile fear, he falleth to prayer, teaching,  
That men are then fittest to prey, 
Doct.  when their passions are allayed, their fear removed, their faith strengthened to call upon the name of the Lord.  
In coming to pray and to invocate God's name, 
Use.  strive to have a quiet, a comfortable cheery spirit, and a faithful heart, least wavering we obtain not our petition. james 1. 7.  
O Lord. 
Explanation. ] In the fifth verse is noted his security, in the sixth, his holy boasting against his enemies, as not fearing any of them, yet here he immediately crieth O Lord, and craveth his help, to show,  
That a godly man is so secure, 
Doct. 1.  so without fear, and so persuaded of God's protection, as he yet neglecteth not still to pray, and to implore his aid: as David's practice showeth, comparing these places, Ps. 37. 1. 3. with ver. 7. Ps. 56. 4 11. 9 and 118. 6. 17. 25.  
So to believe, 
Use.  and to be secure of God's help and succour, as yet we may not neglect to pray, and call upon his holy name, neither to neglect lawful means appointed for our safety, for else it is rather a tempting of God, than a holy trust in his help.  
That the best of God's children in present dangers may have mingled thoughts, 
Doct. 2.  even in a moment, by which the heart is now resolute, by and by somewhat disquieted, experience yet showeth this, which was in David, Psal. 27. 1. 2. with ver. 9 12. and 42. 5. 6. and 86. 12. 16. 17.  
In great measure of assurance and comfort, 
Use. 1.  not to be lifted up, but rather pray for the continuance thereof.  
In this ebbing and flowing not to be dejected, 
Use. 2.  but in the disquietness of mind have recourse unto God, and pray for a new supply of grace, and a reflowing of comfort into our souls again.  
Arise. 
Explanation. ] This is usual in the Psalms, Psal. 44. 23. and 7. 6. 10. 12. and 17. 13. etc. which is attributed unto God, because while he suffers the wicked, he seemeth to sit as careless, or as one asleep: but when he punisheth them, he seemeth to arise, 
Doct. 1.  hereby teaching,  
That the patience of God (through which the wicked sometime reign and rule) is not for ever, but short, and as a sleeping while, after which he will take vengeance of the wicked: Psal. 73. 20. and 12. 5. and 78. 65. 66.  
To the wicked to consider that their time of reigning here is but short: 
Use 1.  let them look that God will awake at the length, Psal. 9 12. 18. and 10. 2.— 14. and 11. 6.  
To work in the godly a quiet expecting of help in due season, 
Use. 2.  Psal. 9 18. he is patient, but sleepeth not. Psal. 121.  
Save me] These words do express David's meaning in the former word, 
Explanation.  and showeth what is Gods arising, even his helping of him. This prayer teacheth,  
That (as David here) so the children of God in their greatest security and rest in God, 
Doct.  are not without a sense of their trouble, and do not presume of their own strength, but do look for salvation from God. Psal. 7. 10.  
To consider of our miseries, 
Use.  to go out of ourselves, and desire the Lord to save us.  
My God. 
Explanation. ] Of the name Elohim, translated God, see vers. 2. before: but here my is added, to show,  
That albeit God is God to all, 
Doct.  yet to all the faithful in a special manner, Exod. 4. 22. Esa. 5. 7. yea and every particular Saint of God, may call him his God. Psal. 22. 1. and 7. 1. 3.  
Comfort to all the godly, 
Use.  that they may pray unto God, as having a special interest in him to be called their God, above all the people on the earth.  
For thou hast, 
Explanation.  etc.] A reason still drawn from Gods formerly experienced goodness, as if he had said, Thou hast saved me, and I now persuade myself, thou wilt also do for me after thy wont goodness.  
Faith in prayer is much confirmed from experience of the mercies granted, 
Doct.  like to those which at the present we beg at God's hands. David prayeth for deliverance, upon experience of the like before. Psal. 4. 1.  
In our petitions made unto God for the strengthening of our faith therein, 
Use.  let us consider of the like favours bestowed, either upon ourselves, or upon God's people, as did jehosaphat, 2. Chro. 20. 6. 7. so Dantel, chap. 9 vers. 15. for the Lord is ever in mercy one and the same to his people.  
Smitten all mine enemies. 
Explanation. ] Nachah, is also to kill by smiting. Psal. 135. 10. 2. Sam. 11. 15. All, so as God was for him against every enemy, and sparing none. Enemies, which came in open hatred or conspiring maliciously his overthrow.  
God can smite the enemies of the godly with a deadly stroke: 
Doct. 1.  jere. 37. 10. Esa. 13. Exod. 12. 23. 29. and 15. 6.  
To fear God's stroke: 
Use.  for if he please to strike home, the blow is deadly. The word also doth note a certainty, to mark so where to strike, as to strike sure, as God can do.  
God will revenge the cause of the godly upon all their enemies, 
Doct. 2.  and will take part with the godly against all that shall rise up against them, Genes. 12. 3. Numb. 24. 9 The instances are in the enemies of Israel, of joshuah, of David, jehosaphat, etc.  
Not to be enemies unto the godly, 
Use 1.  for they shall not only be frustrate of their purposes: but also bring evil upon themselves: as David's enemies did here, and Psal. 9 3. 4. 5.  
Comfort to the godly, 
Use. 2.  that they have such a one to stand for them, one that can and will smite their enemies. Ps. 9 9 10.  
Upon the cheek bone. 
Explanation. ] Too smite thus, is used in contempt and reproach, job. 16. 10. 1. King. 22. 24. but here also to set out God's power, who can confound the enemy, as a strong man can a child with his fist.  
The Lord hath all the wicked in contempt, 
Doct.  Psa. 2. 4. and 59 8. and 37. 13. and can easily confound them: Example in the overthrow of Babel, Gen. 11. the Egyptians, Exo. 14. the Aethiopians, 2. Chron. 14.  
Not therefore to fear the wicked: 
Use.  but wait on the Lord, Esa. 8. 13. 14. with verses 9 10.  
Thou hast broken the teeth of the wicked. 
Explanation. ] Here is expressed the force of that blow upon the cheek bone; it breaketh their teeth, that is their means to hurt, Psal. 57 4. compared to teeth, Ps. 124. 6. as the wicked are to lions, Ps. 57 4. & dogs, Ps. 22. 10. whose jaws and teeth being broken, cannot hurt.  
The revenging hand of God can so smite the wicked, 
Doct.  as he thereby depriveth them of the means, by which they become as savage beasts hurtful unto the godly. He destroyed Senacheribs host, broke his teeth, and put a ring into the bears nostril to lead him home again. Esa. 37.  
Let us therefore make our prayers unto God: 
Use.  who (as he can) so he would in mercy smite them, and break their teeth in sunder, disarm them of their means to hurt his people, as David doth, Psal. 58. 6. 7. 8. so though they remain dogs barking, yet he will make them sure for biting.   

VERSE VIII.  
Salvation belongeth unto the Lord, 
Text.  and thy blessing be upon the people.  
NOw for these and all other thy great deliverances, 
Paraphrase.  which thou hast wrought for me, thine be all praise, and glory, 
a Revel. 7. 10. and 12. 10. and 19 1.  salvation, and might, and power, be ascribed unto thee, to whom alone it belongeth: only for the people, let me request thy favour; even for these also, who being misled, have fallen away to Absolom: for many of them went in the simplicity 
b 2. Sam. 15. 11.  of their hearts: not knowing any thing at the first of such a rebellious purpose: therefore Lord whatsoever their sin hath been, yet in stead of cursing, do thou bless: bless 
c Psal. 29. 11.  them, I say, with peace and concord, with loyalty and obedience, with plenty 
d Psal. 28. 9  and prosperity, and all other thy benefits and graces heaped upon them.  
Salvation to or of the Lord. 
Explanation. ] This verse is a general sentence concluding the Psalm, which David gathered by good experience: the meaning is, that howsoever we be delivered, safety is from God, who hath ever means to save his.  
The power of saving is with God: 
Doct.  for here it is not said that he saveth: but which is more, salvation is of him: Pro. 21. 31. jonah 2. 9 Revel. 7. 10. and 19 1. Esa. 12. 2.  
To acknowledge all safety from the Lord, 
Use 1.  whosoever the instruments, or whatsoever the means be, as David doth, praising the Lord: Psal. 18. 46. 47. 48. 49. and 144. 8. and 148. 7. Exod. 15. 2. judg. 15. 18. 1. Sam. 11. 1.— 13.  
To trust in him, 
Use. 2.  and to rely upon him, Psal. 57 1. 2. Sam. 22. 3. because salvation is with him, that is, he is never without means to save such as trust in him.  
This reproveth them that ascribe it to man's power, 
Use 3.  policy or chance, Saints, Idols, etc. but read Psalm 33. 16. 17. and 20. 7. Esa. 10. 4.  
Thy blessing upon the people. 
Explanation. ] By blessing is meant plentiful bestowing of good things, Gen. 24. 35. Deut. 28. 2— Eph. 1. 3. Gal. 3. 8. And thus David prayeth for the people even rebelling against him: such is his love towards them.  
That a gracious good King, 
Doct.  loveth, prayeth for, and wisheth all good to his people: 1. King. 8. 22.— 2. Chr. 29. 18. 19 even when they have showed themselves rebels also against him, as Moses did, Numb. 14. 2. 13— 19 and David here.  
Princes to be like minded towards their subjects in these days, 
Use.  to love them, to pray for them, and to wish them all happiness, Psal. 28. 9 and 29. 11. At the prayer of good Hezekiah, the Lord heard and healed the people, 2. Chron. 30. 20. yea at his request also delivered them, and confounded the devouring adversaries. 2. Chron. 32. 20. 21.  
If the words be taken not as a prayer, 
Explanation.  but as a part of the sentence with the former; than it is, as if it had been said, that he praised God for this salvation showed to him, which was God's blessing upon his people: for so here they be called: and so from hence may we learn,  
That the preservation of a godly and a gracious King, 
Doct. 1.  is the blessing of God upon the people, 1. King. 10. 9 That which may be said of the setting up of such a King, the same may be avouched of the preserving him. 2. Sam, 5. 12.  
To bless God for the long life and reign of godly Kings and Queens: 
Use.  for their lives are the people's blessing, as may appear in David, jehosaphat, Hezekiah, josiah, etc. And the manifold change of Princes is a punishment of God for the sins of the people, as Solomon tells us.  
That the people committed to the charge of the mighty, 
Doct. 2.  are the Lords, and not theirs. 1. Sam. 2. 24. 2. Sam. 5. 2.  
The mighty Potentates to consider of this, 
Use.  that their Sovereignty is a charge (as Moses speaketh, Numb. 11. 11.) over God's people: and therefore to reign as did David, 2. Sam. 8. 15. knowing that they shall make account unto God for his people, committed to their custody.  
FINIS.