will deliuer thine Enemy into thy Hand that thou mayst doe to him as it shall seeme good vnto thee Oh how sweet would Reuenge haue bene to Thousands vpon like Advantage How readily would they haue said with him in the Tragedy m Senec. Thyest Act. 2. Sc. Ignaue Bene est abunde est hic plâ—cet Poenae modus and to him that should haue said the Punishment was greater then the Offence that was made they would haue replyed againe as readily n Senec. Ib. Act. 1. Sc. Festum Diem Sceleri modus debetur vbi facias Scelus Non vbi reponas but David would none of this So likewise at an other time when Abishai would haue bene the Man to haue perfourmed that Seruice Destroy him not o 1. Sam. 26.9 saith Dauid for who can stretch forth his hand against the Lords Anointed be guiltles I that base Shemei that Rayling Wretch whom with a Wry or Frowning look as p His MAIEST Defence of the Right of Kings in his Workes p. 464. speaketh his Excellent Maiestie hee was able to crush as an Earth-worme in peeces how did he shelter him from Death when the same Abishai would haue strucken that Head off that carried so diuelish a Tongue yet Dauid at that time to Let him Curse q 2. Sam. 16.10 saith he r Extr. De Transt Episcopi Quanto in Glossa because the Lord hath said vnto him Curse David Who shall then say wherefore hast thou done so From whence I trowe came that of the Popes Lawyers concerning the Pope Papa dicitur habere coeleste arbitrium The Pope is said to haue a heauenly Iudgement therefore in such things as he willeth his Will standeth insteed of Reason neither may any man say vnto him Domine cur ita facis And againe Å¿ Petrus de Palud de Potest Papae Totus Mundus non potest accusare Papam Nemo potest dicere Papae Domine cur ita facis The whole World may not accuse the Pope No man may say to the Pope Sir why doe you so So that there is but a Domine between Shemei and the Pope But to returne vnto my purpose David no doubt was a good Scholler and brought vp by that Master that hath taught vs also to doe the like if we could possibly light on it Loue your Enemies t Luc. 6.27 saith our Saviour doe good to them which hate you Blesse them that Curse you and Pray for them which Dispightfully vse you And againe u V. 32. If yee Loue them which Loue you what thanks haue you for Sinners also loue those that loue them And if yee doe good to them which doe good to you what thankes haue you for Sinners also doe even the same But let vs beware to be such Sinners we heard of such in the First x Ps 1.6 Psalme namely that the Vngodly shall not bee able to stand in the Iudgement neither the Sinners in the Congregation of the Righteous Verse 5. Then let mine Enemy persecute my Soule and take me yea let him tread my Life downe vpon the Earth and lay mine Honour in the Dust Dauid y Aug de Temp. Ser. 168. saith S. Austen though adorned with many Vertues yet none of them all more familiarly coupled him vnto God then the Loue of his Enemies And speaking a little after of this Parcell of Scripture Behold saith hee with what a Curse he condemneth himselfe if contemning the Precepts of God concerning louing our Enemies hee feared not to keepe hatred still in his Heart Wherevpon it is to be considered with what Face or Conscience hee can possible pronounce this Verse with his Mouth who rendreth to his Enemies Evill for Evill Now how loath King David was to come within the Clutches of his Enemies his Answere well witnesseth to Gad the Seer who when hee propounded to him that threefold Choice either of Famine or Fall before his Enemies or Pestilence Let vs Fall z 2. Sam. 24.14 saith he into the hands of the Lord for his Mercies are great and let me not fall into the hand of Man He refuseth not now to fall into Mans hand if so be the Premises had beene true and not so onely but hee could haue beene contented it seemeth that his Name Fame should haue beene odious to all Posterity An evident Signe and Token of his Innocency could every of vs shewe the like the Hand of God would be more ready to helpe vs then oftentimes it is But for many times it comes to passe a Calvin in hunc Ps saith Calvin that they which annoy hurt vs either are formerly provoked by vs or being annoyed wee breath out presently nothing else but Revenge wee make our selues vnworthy of the Helpe of the Lord in such Cases nay our Distemper Fury is such as that it shuts Heauen Gates against our Prayers Verse 6. Stand vp O Lord in thy Wrath and lift vp thy selfe because of the Indignation of mine Enemies arise vp for me in the Iudgement that thou hast commanded The Prophet here speaketh as if he spake what he speakes not of God but of Man Man indeed when hee is mooued to anger stands vp and lifts vp himselfe as it was noted long agoe in that old Honourable Captain the Earle of Shrewsbury whose patience when a French Embassadour had moued at a Dinner where before his Head by great Age was almost groueling on the Table hee roused himself in such wise that hee appeared b A Defence of Priests Marriages thought to be Dr Parkers so Dr Cosens Apol. Part. 2. c. 12. and Others but I take it rather to be D. Poynets My Reason is for that no lesse then 21. Pages videl from p. 36. to p. 57. are Verbatim taken out of a Book of Dr Poynets mentioned in that Defence p. 36. a Point which Dr Parker would never haue performed D. Poynet might bee bold with his owne saith my Author in length of Body as much as hee was thought ever in all his Life before knitting his Browes gaue the French man such a looke that the Monsieur spoiled no more Vittaile at that Dinner but drancke wondrous oft But to come to the Matter in hand Such Tearmes as these To stand vp and To lift vp himselfe are vsuall throughout the Scripture especially in the Psalmes and applyed vnto God howbeit properly they belong to Man not to a Spirit but God is a c Ioh. 4.24 Spirit So the Psalmist in other Places d Ps 78.66 The Lord awaked as one out of Sleepe and like a Gyant refreshed with Wine And againe in another Psalme e Ps 12.6 I will Vp saith the Lord and will helpe every Man from him that swelleth against him and will set them at rest And where the Prophet here saith Stand vp in thy Wrath In Ira tua id est Paenis In thy Wrath f Mollerus in hunc Ps saith Mollerus that
may haue as it were one foot in the water and be ever drinking all the yeare long especially in a dry season Secondly where it is said He shall be like in the Future Tence the Future in this place signifies the Future and Present Tence both It is like the Lawyers Oportebit Verbum Oportebit tam praesens quà m futurum tempus significat The word Oportebit i De Verb. signif nu 8. say they signifies aswell the Present as it doth the Future Tence So that He shall bee like in this place signifies indeed that like he is already and then he Is and shall be too what is it but a continuance in that happy estate of his without any intermission at all Thirdly whereas he is likened to a Tree that will bring forth his Fruit it is apparent that here he is likened to a Fruitfull Tree And not only here but elsewhere for seldome or never shall wee read in Scriptures that a Godly man is likened to any other And therefore S. Iohn the Baptist l Mat. 3.10 Now the Axe is laid vnto the root of the Tree therefore every Tree which bringeth not forth good fruit is hewen downe and cast into the fire Concerning the Fruitlesse Tree it is the Masters question in the Gospell m Luc. 13.7 Why cumbreth it the ground And though the Dresser of the Vineyard make answere for it Lord let it alone this yeare also till I shall dagge about it and doung it yet his Conclusion there is to shew his Iustice aswell as Mercy If it beare not this yeare then after that thou shalt cut it downe The Fruitlesse Figtree had not such respite but in a moment in a tryce in the twinckling of an eye n Mat. 21.19 Let no fruit grow on thee hence forward for ever And presently the Fig-tree withered away Fourthly this Fruit here specified must be in due season to that is such as is ripe and rellishing and of a good and wholsome tast Behold o Esay 28.16 saith the Lord in Esay I lay in Zion for a foundation a stone a tryed stone a precious corner stone a sure foundation he that beleeueth shall not make hast Indeed as Liuy p Liu. Dec. 3. l. 2. speakes Festinatio improvida est caeca Hast or speed hath no foresight but is blind and as we vsually say in our English Proverb Hast makes Wast so Hast in this case makes wast of Faith therfore those Seeds that made such hast to spring vp because they had no deepnesse of earth our Saviour q Mat. 13.5 sheweth how they were scorched and withered away because they had not root I verily thinke r Senec. de Tranquill. Vit. l. 1. c. 1. saith Seneca that many might haue attained to wisdome indeed but that they thought themselues sure of it to to soone and it was an excellent Å¿ Hist of Spain translated by Mr Grimst l. 28. p. 1069. saying of Charles the fift in his Instructions to his Sonne that Wise men must not disdaine to goe forwards by insensible degrees for so saith he the Sun goeth about the whole World But of this kind of argument I spake of in the Verse going before Fiftly and lastly the Season here specified is not so to be taken as if now very now were not a seasonable time of bringing forth some Fruit. Euer since we haue had the meanes to come to the knowledge of sauing Trueth the Time and Season hath bene to Vs nor can any man make excuse that he hath not heard of the Gospell of Christ For as the Apostle in like case t Rom. 10.18 Haue they not heard Yes verely their sound went into all the Earth and their words vnto the ends of the World So may we say of all Christians that as many as haue but heard the Word at any time preached to them are answerable for the bringing forth of such Fruit as will be required at their hands Verse 4. His Leafe also shall not wither and looke whatsoeuer he doth it shall prosper Hauing done with the Fruit he commeth now to the Leaues of the Tree which Nature that doth nothing in vaine hath not placed in Trees to no purpose Some be for Shade some for Medicine and some as Pliny u Plin. Nat. Hist l. 16. c. 24. obserueth may be giuen as fodder to Beasts All for Ornament insomuch that the Poet obserues that Trees without Leaues are as x Et Foliis viduantur Orni Horat. Carm. l. 2. Od. 9. Widows The same y Plin. Ib. c. 22. Pliny relateth that all Trees except some that he had named before whereof the Date Tree was one doe loose their Leaues in Winter and he tells of some of a wilde sort that be greene all the Yeare long but then are they fruitlesse Trees as the Firre the Iuniper the Cedar the Box the Holly the Yew and so forth But seeing it is said of the Godly man here that His Leafe shal not wither let vs see what that Leafe may be Some thinke by Leaues in this Verse the Godly mans Words should be vnderstood as his Workes in the Verse before and there is indeed the same correspondence betweene Fruit and Leaues that is betweene Works and Words Howbeit me thinkes it is more probable to say with z Tremell in hunc Ps others that as in the Verse before His plantation by the water side might signifie his Regeneration in Christ who is indeed the water of Life His bringing forth fruit in due season his Sanctification so in this Verse The not withering of his Leafe what should it be but his Constancy his Stedfastnes his Perseuerance to the end For hee it is that shall be saued as a Mat. 10.22.24.13 speakes our Sauiour once and againe Or if Leaues be taken here for his temporall estate his worldly Goods and so forth euen these also may be said not absolutely to wither if so be they be taken away which in good and convenient time may bee as b Iob. 42.12 Iobs Goods were restored to him againe He that nombreth the c Mat. 10.30 Haires of our head so that not d Act. 27.34 one of them shal fall nombreth these Leaues to And that which St Austen e Aug. Confess l. 7. c. 6. saith of Providence in general that the World is gouerned thereby Vsque ad Arborum volatica Folia to the very Leaues that fell from Trees may be applyed to the Godly man in this case that the least little belongs vnto him is not despised or vnregarded with God Whereas it is here added And look whatsoeuer he doth it shall prosper First for the Word Looke as much as Ecce Behold I graunt it is not in the Originall nor yet in the Greeke or Septuagint no nor yet in the last Traâ—slation nor in that other that was before yet being in a Translation that was before both these I mean a Translation
Pietie and Godlinesse This that he might the better effect he calleth their Sin first to minde and that was Treason against himselfe and that in the Second Verse Secondly hee shewes vnto them his lawfull calling to the Kingdome and that in the Third Verse Thirdly he counselleth them to repent to turne from their wicked waies and that in the Fourth Verse Fourthly to shew vnto the World the Fruit of that repentance and that in the Fift Verse These things thus premised he teacheth them to ayme at true Felicity concerning which seeing it was a great Question even in those daies wherin it did consist as it is in the Sâ—xt Verse He shewed that it consisted in the favour of God towards Man as it is in the Seauenth Verse and amplifieth that favour of his in respect of the Effects that followe which are Gladnesse of heart as it is in the Eight Verse fearelesse Security as it is in the Ninth And thus much of the Analysis VErse 1. Heare me when I call O God of my Righteousnesse for thou hast set me at liberty when I was in trouble haue mercy vpon me and harken to my Prayer Between the Throne of God in Heaven his Church vpon Earth here militant b Mr Hooker Eccles Pol. l. 5. §. .23 saith Reverend Hooker If it be so that Angels haue thelr coÌ„tinual intercourse where should we find the same more verified then in these two ghostly Exercises the one Doctrine the other Prayer For what is the assembling of the Church to heare but the receauing of Angels descended from aboue What to pray but the sending of Angels vpward His heauenly Inspirations and our holy Desires are as so many Angels of Entercourse Commerce betweene God and vs. Now that our Prophet here though in exile had this Angelicall Attendance about him and an Heauen as it were vpon Earth in regard of those Troopes coelestiall what more pregnant Proofe vnto vs then those many Prayers in this Book and this amongst the rest of singular good importance The Prayer it selfe is not many words it is short and cutted but of which we may say as c Tull. Epist Fam. l. 11. Ep 24. Tully in another case Quà m Multa quà m Paucis How much in how few words The Christians vpon this Example made their Prayers it should seeme of this mould The Bretheren in Egypt d Aug. Ep. 121. c. 10. Vid. Hooker Eccl. Pol. l. 5. §. 33. saith S. Austen are reported to haue many Prayers sed eas tamen brevissimas taptim quodammodo jaculatas but al of them very short as if they were so many Darts throwne out with a kinde of suddaine quicknesse least that Vigilant and erect attention of Minde which in Prayer is very necessary should bee wasted or dulled through continuance if their Praiers were few and long Such a darted Prayer was the Publicans e Luc. 18.13 Lord be mercifull to mee a Sinner Such another was S. Stephens f Act. 7.59 Lord laie not this Sinne to their charge And such a short one was that of our Saviours when being vpon the Crosse g Luc. 23.34 Father saith he forgiue them for they knowe not what they doe Where by the way may be noted the obliquity of Him who finding fault with many our Church Prayers vsed at Divine Service that are not much longer will not afford them the name of Prayers Insteed of such Prayers h Cartwrightâ— Reply to D. Whitegift l. 1. p. 108. saith he as the Primitiue Churches haue vsed and those that bee reformed now vse we haue divers short Cuts Shreddings which may be better called Wishes then Prayers which hee speakes to as good purpose as if he should say in defence of some that would stab Men with their Daggers they vsed short little cutted Things and Shreds of Iron which may better be called Daggers then Weapons Otherwise what is a Wish but a thing much desired a Request a Prayer which the Poet might haue taught him by ioyning them both together i Virg. Aeneid l. 6. Cessas in Vota Precesque Tros ait Aenea cessas And yet the Prophet here in this place tearmes these few Words as short a Cut and as small a Shredding as they seeme to be a PRAYER Haue mercy vpon me saith he hearken vnto my Prayer But to come vnto my purpose The Prayer here in this place as it is but short briefe so let me briefly consider therein First for what it was Secondly to whom Thirdly why to him to whom it was made It was first for a Day of Hearing and for Mercy on that Day whenas that hearing should be Which yet is not so to be taken as if the Court of Heauen were like some earthly Courts where the Petition may be put in to day and a day of hearing a Tweluemonth after I twaine I k Only the Areopagites went beyond such Iudges who posted off a matter till an hundred years after A. Gell. Noâ—t Att. l. 12. c. 7. Valer. Max. l. 8. c. 1. twenty Nor meane I in Vtopia but perhaps in Eutopia too where all things are or should be not Benè onely but Optime by reason of the GOSPELL No God heareth in a moment and the Petition is no sooner put vp but the Day of Hearing is granted presently nay sometimes before Witnesse the Prophet m Esay 65.24 Before they call I will answere and whiles they are yet speakiâ—g I will heare Indeed the selfe same Prophet tells vs that some others he wil not heare n Esay 1.15 When you spread forth your hands I will hide mine eies from you yea when you make many Prayers I will not heare marry then there was reason for it for what kinde of Hands spread they forth Puras Manus as o 1. Tim. 2.8 vulg speakes the Apostle in his first Epistle to Timothy Pure and Cleane Hands No but they were bloudy nay they were full of Bloud for so it followeth in that place And yet euen that such also should not vtterly despaire Wash ye make ye cleane p Esay 1.16 saith he put away the euill of your doings from before mine eyes cease to doe euill learne to doe well seeke Iudgment relieue the Oppressed iudge the Fatherlesse plead for the Widow Come now and let vs reason together saith the Lord though your Sinnes be as Scarlet they shall bee as white as Snow though they be red like Crimsin they shal be as Wooll And this is the Mercy here petitioned in this place without this Mercy what had the Prophet bene but a Map of Misery If thou Lord wilt be extreame q Ps 130.3 saith he to marke what is done amisse oh Lord who may abide it And S. Austen to like purpose r Aug. Confess l. 9. c. 13. Vae etiam laudabili vitae hominum si remota Misericordia discutias eam Woe to the Life of Man be it never so praise
sake And againe in an other h Ps 143.1 Psalme Hearken vnto me for thy Truth and Righteousnes sake and enter not into Iudgement with thy Seruant for in thy sight shall no Man liuing be iustified The i Calvin in hunc Ps Answere is that the Prophet here in this place deliuereth not vnto vs what Answer himselfe would make if so be the Lord would take account of him concerning his whole Life past but comparing himselfe with his Enemies he sheweth himselfe Righteous in respect of them and especially in this one Point which they laid to his Charge he declareth in these Words how Innocent hee was In respect of God l Titleman in hunc Ps saith an Other let vs in no wise say if I haue offended in thy sight and if there be any Iniquity in my Hands Nay rather let vs say m 1. Sam. 7.6 We haue sinned against the Lord and that which the Prodigall said who devoured his Fathers Liuing with Harlots o Luc. 15.21 Father I haue sinned against Heauen and in thy Sight and let vs add therunto p Ps 51.1 Haue Mercy vpon me O God after thy great Goodnes and q Ps 25.6 According to thy Mercy thinke thou vpon me O Lord for thy Goodnes And againe †Ps 51.4 Against thee only haue I sinned Where by the way it is worth the obseruing how the Prophet comes to say Against thee ONELY haue I sinned Sinned not David against Bethsabee Sinned not David against Vriah Sinned not David against Others I doubt not r Mr Doctor GOODWIN Deane of Christ-Church in Oxford Serm. before the KING at Woodstock Aug. 28. Aº 1614. p. â—1 saith a Reverend DOCTOR and as Reverend a DEANE of the Church but David sinned against Bethsabe that a grieuous and an vncleane Sin against Vriah and that a Bloudy and a Crying Sin against the Child of Adultery and that a Deadly and a Killing Sin against his Kingdome and that a Ruinating and Demolishing Sin against his owne Soule and that a Dreadful Pernicious Sin In istos peccavit soli Deo peccavit Against all these he sinned but he sinned to God only They might Complaine Accuse and Testifie against him but GOD alone was to Iudge to Condemne to Punish him But to returne to my purpose Was it so that notwithstanding Dauids Innocency David was thus driuen to the Walls Doth the Å¿ Habak 1. â— Wicked still compasse about the Righteous and doth wrong Iudgment still proceed The Wicked doth he still deuoure the Man that is more t V. 13â— Righteous then he Sed non debemus super hac Rerum inaequalitate turbari But wee ought not u Hieron in Habak c. 1. saith S. Ierom to be troubled with the Iniquity of Things in regard that we see from the Beginning of the World Righteous x Gen. 4.8 Abel slaine by Wicked Cain and afterwards Esau domineering in his Fathers House when y Gen. 28.5 Iacob was in Banishment and the z Exod. 5.12 Aegyptians afflicting the Children of Israel with Brick and Yâ—le the LORD against whom Complaint was made crucified by the Iewes and a Mat. 27.26 Barabbas the Theefe let goe Time saith he will not suffise me if I should endeavour to write and reckon vp in particular how the Godly in this World goe to wrack the Wicked flourishing and prevailing See more hereof in his b Hieron Epist ep ad Castrus Epistle to Castrutius whom he comforteth in that Epistle for the losse of his Eyes Vers 9. O let the Wickednesse of the Vngodly come to an end but guide thou the Iust He that thus prayeth that the Wickednesse of the Vngodly should come at length vnto an end implyeth that their Wickednesse was by all likelyhood of long Continuance Long Continuance in respect of Men though in respect of God not long For what can bee long with God with whom a Thousand Yeeres are but as one c 2. Pet. 3.8 Day But yet seeing to Man the Time seemes so long and Wickednesse oft-times is a great while a lengthning indeed no marvaile though the Prophet here direct his Prayer for an End for feare if it should continue there would bee no Righteous at all Which yet we must not so take as if wee would prescribe to God how farre hee should lay vpon vs such Affliction it is ynough for our comfort that what is done is done by him that the Wicked shal doe no more then in his Prouidence hath determined shall be done So S. Peter of our Sauiour himselfe Him d Acts. 2.23 saith he being deliuered by the determinate Counsell and foreknowledge of God ye haue taken and by wicked hands haue crucified and slaine And what if we haue not those Sinnes that our Enemies vpbraid vs with yet may we haue Others of an other sort and those as S. Austen e Aug. in Ps 68. speaketh may worthily bee punished in vs. Thus one Addaeus in the Ecclesiasticall f Evagrius Hist Eccl. l. 3. c. 5. Vid. My L. of CANT on Ionas Lect. 7. §. 21. Historie a speciall Friend of the Emperor Iustinian when he had escaped the Law for one Murther was afterwards put to Death for a Fact wherewith he was charged but in trueth had neuer done it He escaped for that which he did and died for that which he did not Oh but the Time is long it is a very long Time that thus I am afflicted Dayes and Moneths and Yeeres why but be Patient yet and for these Dayes and Moneths and Yeeres of Sorrowes thou shalt haue Euerlastingnes thou shalt haue Eternity of Ioy thou shalt haue as g 2. Cor. 4.17 speakes the Apostle an eternall Weight of Glory What! wouldst thou haue in this Life Foelicity and hereafter to Nay then thou art too-too Couetous It is as if King h 1. King 3.11 Solomon would haue chosen Long Life and Riches and the Life of his Enemies and Wisdome to But David here as he prayes against the Wicked so his Prayer is here made also in behalfe of the Iust to wit that God would guide them But concerning Leading and Guiding I haue spoken i Exposit on Ps 5.8 p. 130. before Vers 10. For the Righteous God tryeth the very Hearts and Reines The Spirit that said by the Mouth of Solomon l Prou. 25.3 The Heart of Kings is vnsearchable said asmuch of the Heart in generall by the Mouth of the Prophet m Ier. 17.9 Ier. 11.20 Ieremy By Hearts here in this place may be signified our Wills and Affections which are seated in our Hearts and by Reines Mens privat and secret Thoughts Now none can do this but God and as here he is said to trye them so elswhere he is said to a 1. Sam. 16.7 looke on the Heart to b Ier. 20.12 see the Reines and the Heart to c 1. Chro. 28.9 Ier. 17.10 Reu. 2.23 search all
Chrys in hunc Ps saith S. Chrysostome For his Righteousnesse namely in destroying his Enemies For it is a Righteous thing with God Å¿ â— Thess 1.6 saith the Apostle to recompence tribulation to them that trouble you Not that he reioyced in the Slaughter and Destruction of them but for he imbraced Gods Loue and Mercy towards himself PSAL. VIII Domine Dominus 1 O Lord our Gouernour how excellent is thy Name in all the World thou that hast set thy Glory aboue the Heavens 2 Out of the mouth of very Babes and Sucklings hast thou ordained strength because of thine Enemies that thou mighst still the Enemy and the Avenger 3 For I will consider the Heauens euen the Workes of thy Fingers the Moone and the Starres which thou hast ordained 4 What is Man that thou art mindfull of him and the Sonne of Man that thou visitest him 5 Thou madest him lower then the Angels to crowne him with Glory and Worship 6 Thou madest him to haue dominion of the work of thy Hands and thou hast put all things in subiection vnder his feet 7 All Sheep and Oxen yea and the Beasts of the Field 8 The Foules of the Aire and the Fishes of the Sea whatsoeuer walketh through the Pathes of the Seas 9 O Lord our Gouernour how excellent is thy Name in all the World THE ANALYSIS THis Eight Psalme beside the ordinary saying of it the First Day of the Moneth is the First of those Three that are appointed for Morning Prayer vpon the ASCENTION DAY Why it was selected to that purpose will appeare in the handling thereof In the meane time let vs consider that it wholly consisteth of Praising God whose MAIESTIE the Prophet here extolleth partly in respect of the whole World in generall as it is in the First Verse partly in respect of the Creatures therein contained This his Maiesty very Babes and Sucklings doe seeme to acknowledge to as it is in the Second Verse The Creatures contained in the World are first of all those Celestiall Orbs the Heauens and Moone and Starres as it is in the Third Verse Secondly Man whose Dignity the Prophet sheweth partly for that the Lord had such a peculiar loue vnto him as it is in the Fourth and Fift Verses partly for hee gaue him Dominion ouer all things liuing in the World as it is in the Sixt Verse whether they were Terrestriall as it is in the Seauenth Verse or Fowles and such as liued in the Water as it is in the Eight Verse The consideration whereof made the Prophet ende with the selfe same Words he did begin withall as it is in the Ninth Verse And thus much of the Analysis VErse 1 O Lord our Governour how excellent is thy Name in all the World thou that hast set thy Glory aboue the Heauens The Prophet is here as good as his word He had said in the Psalme before a Chrys in hunc Ps saith S. Chrysostome Confitebor Domino secundum Iustitiam eius psallâ—m Nomini Domini altissimi I will giue Thanks vnto the Lord according to his Righteousnesse and will prayse the Name of the Lord the most high here hee performes his Promise offering vnto him an Himne And those things that are there said saith S. Chrysostome they are spoken in the Person of one only for there he saith O Lord my God in thee haue I put my trust saue me and so forth here hee speaketh in the Person of Many O Lord our Gouernour how excellent is thy Name It may seem somewhat strange b Calvin in hunc Ps saith Caluin that the Prophet should beginne with an Exclamation when as the thing to bee admired is commonly declared first what it is and then it is admired but it will appeare saith he not so strange â—f so be we consider with our selues that the Workes of God cannot possibly be expressed by any Words But come wee now to the Words exprest First for the Word Governour it is in the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew IEHOVAH Adonénu but for Gouernour Adonai is the Word and it comes of the Hebrew VVord EDEN the Foot or base of a c Barth Schaeraeâ— Itinerar p. 11. Pillar wherewith any thing is sustained Adonai is one of the Lords tenne Names and the Mascrites the Hebrew †Critici Ebraeoâ—um Maâ—sâ—rite Drus Tetâ—agram 〈◊〉 Dedic â—ap 14. Criticks hould that the VVord Adonai is found in Scripture an Hundred and Foure and Thirty times It is worth the noting that in our last Translation though it be translated Lord yet is it not Printed in Capitall Letters as d Vid. Expos in Ps 3.1 p. 64. LORD commonly there is and in the very selfe-same Verse but thus we there read O LORD our Lord how excellent is thy Name where LORD in Capitall Letters shewes that the Hebrew is that Name of foure Letters and Lord in the second place in lesse Characters shewes that the Hebrew VVord is Adonai Secondly for the Word affixed here and the Pronoune Our O LORD our Gouernour it may put vs in minde òf our Community that we ought to haue with one another I meane not an Anabaptisticall Community to haue all things Common nor yet such a Timon-like Propriety as to esteeme of nothing but what 's our owne God e Epistolae aliquot Eruditorum p. N. 2. saith Sr Thomas Moore well prouided when he instituted at the first all things Common our Sauiour Christ provided well to when he endeauoured to withdraw mortall Men from the Private to the Publick He well knew the corrupt Nature of Mortality that it could not be enamoured of that which was Private but to the Dammage and Losse of that which was Publick It is true I haue obserued f Expos on Ps 3.7 p. 76. before that in some Cases as the Prophet so we also by his example may euery of vs say MY GOD in Particular but now that the Subiect of Speech is vpon Matter of Gouernment it becommeth each in Particular to speake thus in Common Thirdly concerning the Name of GOD it is taken here in this place or â—or the Honour Renowne and Glory or for the Vertue and Power of GOD for by these is GOD knowen as Men are by their Names In Iewry is GOD knowen g Ps 76. â— saith Dauid his Name is great in Israel but what is Iewry or what is Israel to all the World besides And therefore the Apostle S. Paul speaking of the Gentiles The Wrath of God h Rom. 1.18 saith he is reuealed from Heauen against all Vngodlinesse and Vnrighteousnesse of Men who hold the Truth in Vnrighteousnesse Because that which may be knowen of God is manifest in them for God hath shewed it vnto them For the invisible things of him from the Creation of the World are clearely seene being vnderstood by the things that are made euen his Eternall Power and Godhead so that they are without excuse because
wrathfull Hand With how great circumspection n Wisd 12.21 saith the Wisdome of Solomon diddest thou Iudge thine owne Sonnes vnto whose Fathers thou hast sworne made Covenants of good Promises Therefore whereas thou dost Chasten vs thou scourgest our Enemies a Thousand times more to the intent that when we Iudge we should carefully thinke of thy Goodnesse and when we our selues are Iudged we should looke for Mercy But what Is there Indignation then and Displeasure in the Highest Is he subiect to Passions as we our selues are No the Lord is not as sinfull Man Fury is not in mee o Esay 27.4 saith he These Words then Displeasure Indignation are spoken here of God according to the Nature Property of Men who when they Punish seuerely vse to bee Furious in their Punishments and so the Lord is said to be This it was that Iob experimented which the Prophet now feared Thou huntest mee p Iob. 10.16 saith Iob as a fierce Lyon and againe thou shewest thy selfe marvellous vpon me Thou renuest thy Witnesses that is thy Plagues against me and increasest thine Indignation vpon mee Changes and Warre are against me Verse 2. Haue mercy vpon me O Lord for I am weak O Lord Heale me for my Bones are vexed From the Lords Iustice in the former Verse hee Appealeth in this Verse vnto his Mercy and of Mercy hath beene spoken q Expos on Ps 4.1 p. 88. before Nor is the Prophet at a wrong Doore in crauing these Almes forasmuch as the Lords Title is r 2. Cor. 1.3 The Father of Mercies and the God of all Comfort The Mercy here meant is a Commiseration over his Miseries a Tender Compassion towards himselfe that suffered Affliction which how well it agreeth to God aboue witnesse the Words of the Apostle S Paul Å¿ Heb. 4.15 For we haue not an High Priest which cannot bee touched with the feeling of our Infirmities but was in all Points Tempted like as we are yet without Sinne. His Conclusion there is Let vs therefore come boldly vnto the Throane of Grace that we may obtaine Mercy and finde Grace to help in time of Need. And again in the same t Heb. 2.18 Epistle In that he himselfe hath Suffered being Tempted he is able to succour them that are Tempted Now that here was the Time of Need wherein this Helpe of Grace was to be found witnes the Words of the Prophet here for that he was Weake and his Bones vexed which Weaknesse of his what it was though it be not here expressed yet may we gather by the Circumstances Infirmum non se vocat quia Aegrotat sed quia Deiectus ac Fractus sit He calls not himselfe Weake in this place by reason of any Sicknesse u Calvin in hunc Ps saith Calvin but for he was Deiected and Cast downe by reason of his Broken and Contrite Heart A Case which oftentimes happens to the dearest Children of God though sometimes they haue Boldnesse againe and Vndauntednesse of Courage against all Opposition whatsoeuer By the Vexing of his Bones here the Prophet perhaps meanes not his Bones indeed but Firmamentum Animae vel Fortitudinem as x Aug. in hunc Ps S. Austen interprets it the very Strength of his Soule suppose his Faith or Hope or so forth Praecipuum Robur suum as y Calvin in hunc Ps Calvin tearmeth it his Might his Strength Excellency of Dignity or Excellency of Power or if so bee hee meant his Bones indeed then as z Iansen in hunc loc Iansenius obserueth they are put for the Members of his Body by an vsuall Synecdoche among the Hebrewes Verse 3. My Soule is also sore troubled but Lord how long wilt thou punish me The Spirit of a Man a Prou. 18.14 saith Solomon will sustaine his Infirmity but a Wounded Spirit who can beare That is saith the Note in the Margent of our Former Translation The Mind can well beare the Infirmity of the Body but when the Spirit is Wounded that is the Mind it selfe it is a thing Vnsupportable If we Reply as did the Disciples of our Saviour in another Case when our Saviour had told them that it was easier for a Camell to goe through the Eye of a Needle then for a Rich man to enter into the Kingdome of God Who then can bee saued so who then can be sustained who can possibly bee supported The Answere must bee as our Saviours there was b Mat. 19.25 With Men it is impossible but not with God for with God all things are possible The Lord c 1. Sam. 2.6 saith Hannah killeth and maketh aliue he bringeth downe to the Graue bringeth vp Words which She had learnt no doubt of Moses the Prophet in his Booke of Deuteronomie d Deut. 32.39 Howbeit the Prophet here in the meane time is driuen to such Extremities that hee is faine to come to VSQVE QVO to How long he should be Punished It seemes he was long in Punishing then it was not with him as at other times e Ps 30 5. Heavines may endure for a Night but Ioy commeth in the Morning no but happely he endured many Nights many Mornings in this plight So the Prophet here in this place Vsque quo How long but especially in another f Ps 13.1 Psalme How long wilt thou forget me O Lord for ever How long wilt thou hide thy Face from me How long shall I seeke Counsaile in my Soule and be so vexed in my Heart how long shall mine Enemies triumph over me How long and How long and again How long and How long again the fourth time Indeed it is Long to vs but it is our Infirmitie which makes vs think that Long which we haue not in a Tryce Iust for all the world like those that are Sicke especially if in their Sicknesse they be Cholerick to How hasty g Aug. in Ps 36 saith S. Austen are sicke Men to haue their Wills Nothing seemes so long vnto them as while the Cup they call for is in fetching They who doe attend them make all the speed they can and all for he should be pleased yet the Sick Man When why When I say When will you bring it mee When shall I haue it They make as much hast as possible they may and yet that which they with so much hast endeauour to perfourme thy Sicknesse makes it seeme long vnto thee But it is a good Note and fit to this purpose which S. Austen hath vpon this Psalme h Aug. in hunc Ps That which is easily Cured is not greatly cared for the Difficulty of Healing makes vs take the greater heed when Health is once obtained And again i Aug. Ib. The Prophet is in this long Perplexitie that hereby hee might knowe how great the Punishment is that is prepared for those that will in no wise bee Converted when they that are Converted find so
the greatest Tentations should be lost in Trifles so farre be it from vs that Teares which should be spent for our Sinnes should be spent so vainely But to returne where I left That the Prophet here saith The Lord hath heard the Voice of his Weeping it is not so to be vnderstood as if he were presently to be deliuered and there an End No but for his Faith did assure him that though hee were not as yet Delivered yet that the Lord heard him notwithstanding For what is Faith r Heb. 11.1 saith the Apostle to the Hebrews but the Substance of Things hoped for and the Evidence of Things not seene And yet it may bee that this Psalme and Many other in this kinde were penned after his Deliverance as Calvin Å¿ Calv. in Ps 5.2 speakes in Generall t Jans in hunc Ps Iansenius in Particular of this Psalme and so the Event did then declare what here is deliuered in these Words Verse 9. The Lord hath heard my Petition the Lord will receaue my Prayer The often Repetition of one and the selfe same Sentence u Aug. in hunc Ps saith S. Austen declareth not so much the Necessitie it hath to bee spoken as the Ioy and Affection of him that speakes it For they that are in Ioy so vse to speake as if it were not enough to speake what they speake once onely over but over and over againe Howbeit where the Prophet here saith that the Lord hath not only heard his Prayer but will receaue it the difference is to be obserued betwixt Hearing and Receauing King Solomon did heare his Mothers Request which shee made for x 1. Kings 2.23 Adoniah but he was so farre from receauing it that it cost Adoniah his life Indeed speciall care is still to be taken what we presume to aske at Gods hands S. Iames hath an Elegant Gradation to that purpose Yee lust y Iam. 4.2 saith he and haue not yee desire to haue cannot obtaine yee haue not because yee aske not yee aske and receaue not because yee aske amisse Socrates the Terrestriall Oracle of Humane Wisdome as Valerius Maximus z Val. Max. l. 7. c. 2. calls him was of opinion that Nothing should be asked of the Immortall Gods but only in generall Tearmes that they would bestow Good Things forasmuch as they knew what to every one in particular would prooue most profitable For we many times saith Socrates desire that which it were better for vs to bee without His Instances are in Riches Honour Kingdomes and Marriage Change but the Number there GOD for Gods and somewhat it is that Socrates saith but the Oracle of Heauen goes farther by farre and therefore Reverend Hooker The Faithfull a Mr Hooker Eccles Pol. l. 5. §. 48. saith he haue this comfort that whatsoeuer they rightly aske the same no doubt but they shall receaue so farre as may stand with the Glorie of God and their owne everlasting Good vnto either of which two it is no vertuous Mans purpose to seek or desire to obtain any thing preiudiciall Verse 10. All mine Enemies shall be confounded and sore vexed they shall be turned backe and put to shame suddainely S. Austen discoursing on these Words b Aug. in hunc Ps professed that he sawe not how it should possibly come to passe what here is spoken so Generally but onely in that Day when the Rewards of the Iust shall be manifest and the Punishments of the Wicked For now saith he in the mean time they are so farre from being confounded that is ashamed of what they doe that they still insult vpon the Godly and so farre prevaile with the Weake that they rather confound them that is make them ashamed of Professing the Name of Christ But it is likely ynough the Prophet here meant that euen in this World to that which he speaketh should come to passe and he saw no doubt with his owne Eyes to what a shamefull Death many of his Adversaries did come c 1. Sam. 31.4 Saul vpon his owne Sword d 2. Sam. 17.23 Achitophel with his owne Halter e 2. Sam 18.9 Vid. Exposit on Ps 3.1 p. 63. Absolon with his owne Haire Not a Day almost past ouer his Head but he had some visible Monument or other of Gods great good Loue towards him in the Confusion of his Enemies f â— Sam. 3.1 David waxed stronger and stronger and the House of Saul waxed weaker and weaker But it is most remarkeable that here it is said it should be Suddainly to the greater Terror of the Vngodly No doubt least they should repent and so be saued Like as our Saviour himselfe g Mat. 13.15 speaketh This Peoples Heart is waxed grosse and their Eares are dull of hearing and their Eyes they haue closed least at any time they should see with their Eyes and heare with their Eares and vnderstand with their Heart and should be converted and I should heale them h Suet. in Iul. c. â—7 Caesar when he read in Xenophon the Death of Cyrus how being at the point to die he gaue order for his Funerall not onely slighted so lingring and slow a kinde of Death but wished for his part that he when he were to die might die in a trice I and the very Day before he was slaine in a Discourse that was mooued at Supper about the best ending of a Mans Life held that to be the best which was suddaine and vnlooked for Talis ei Mors paenè ex sententia obtigit He had saith Suetonius in a manner such a Death as himselfe had wished And indeed i Mr Hooker Eccles Pol. l. 5 §. 46. saith Reverend Hooker to such as iudge things according to the sense of naturall men and ascend no higher suddainnes because it shortneth their Griefe should in reason be most acceptable Howbeit let vs saith he which know what it is to die as Absolon or Ananias and Saphyra died let vs beg of God that when the Houre of our Rest is come the Patternes of our Dissolution may be Iacob Moses Ioshua David who leasurably ending their Times in Peace prayed for the Mercies of God to come vpon their Posterity replenished the Hearts of the neerest vnto them with Words of memorable Consolation strengthened Men in the Feare of God gaue them wholesome Instructions of Life and confirmed them in true Religion In summe taught the World no lesse Vertuously how to die then they had done before how to liue Now as the Prophet here in this place of his Enemies so the Scriptures of the Wicked in generall l Iob 34.20 In a moment shall they die and the People shall be troubled at Midnight and passe away and the Mighty shall be taken away without hand Thus Korah Dathan and Abiram in the Booke of m Num. 16.32 Nombers Absolon and Achitophel in the n 2. Sam. 18.9 2. Sam. 17.23 Book of Samuel Ananias and
Hearts Vox mea in Ore nondum erat sed Auris Dei iam in Corde erat My Words were not come so forward as my Mouth d Aug. in Ps 31. saith S. Austen and the Eare of God was already in my Heart And againe e Aug. in Ps 141 Nisi voce Pulmonum Laterum Linguae claemes Homo te non audit Cogitatio tua clamor est ad Dominum Vnlesse thou vse the helpe of the Lungs and Sides and Tongue Man heares thee not but thy Thought in regard of God is Clamour ynough And yet againe in a Third place f Aug. in Ps 148. Hom. 16. Quomodo Aures nostrae ad Voces nostras sic Aures Dei ad Cogitationes nostras As our owne Eares are to our Words so are Gods Eares to our Thoughts Onely one thing let me note for the Comfort of them that are sometimes too-too much troubled with their Thoughts that †B. Bilsons Survey of Christs Sufferings p. 200. A Man may thinke and speake of all the Errors and Heresies in the World and yet not sinne It is the liking and embracing of them that maketh the Offence and not Thinking or Reasoning of them The Will causeth Thoughts to be good or euil the Vnderstanding doth not Vers 11. My helpe commeth of God which preserueth them that are true of Heart The Art of Physick hath two severall Offices the One of Healing the Other of Preseruing in Health According to the Former g Aug. in hunc Ps saith S. Austen it was said in the Former h Ps 6.2 Psalme Haue mercy vpon me O Lord for I am weake according to the Latter it is said in this Psalme If there be any Wickednes in my Hands If I haue rewarded evill vnto him that dealt friendly with me yea I haue deliuered him that without any cause is mine Enemy In that Psalme his Prayer was that being weake he might be healed in this Psalme his Prayer is that being sound he may not be diseased According to the Former it is there said i Ps 6.4 O saue me for thy Mercies sake according to the Latter it is here said Giue sentence with me O Lord according to my Righteousnes and according to the Innocency that is in me There he desired a Remedy to bee rid of his Disease here he requests a Preservatiue least he should relapse againe According vnto that it is there said O saue me for thy Mercies sake according vnto this it is here said My helpe commeth of God which preserueth them that are true of Heart Yea but who will you say are such Who but such as was Nathaniel of whom our Saviour l Ioh. 1.47 Behold an Israelite indeed in whom is no Guile Such as was Iacob of whom the Scripture m Gen. 25.27 Esau was a cunning Hunter a Man of the Field and Iacob was a plaine Man dwelling in Tents It is in the Vulgar Iacob Vir simplex a simple Man The like in the Vulgar is said of Iob to n Iob. 1.1 Simplex Rectus Simple and Vpright and so indeed they are and are to be who will haue their Names in Gods Booke The Wisdome of the Serpent and Simplicity of the Doue is the true mixture that God requireth in those that are his Where as his Excellent o His MAIESTIES Meditation vpon 1. Chron. 15. v. 25 26 27 28 Part. 5. in his Workes p. 88 MAIESTY hath obserued Christ recommends vnto vs the Wisdome of Serpents not thereby to deceiue and betray others but to arme vs against the Deceit and Treason of Hypocrites that goe about to trap vs. What an Helper God is hath bene spoken p Expos on Ps 37. p 78. before Vers 12. God is a righteous Iudge strong and patient and God is prouoked euery day The Almighty God our Heauenly Father as he is both Good and Mercifull Patient and of long Sufferance so he vseth two manner of wayes to allure and call vs to him when we of our owne Heads follow our own Devices and lewdly runne whethersoeuer our Lusts doe leade vs Sometimes in his great Mercy he vseth Promises sometimes in his Iustice hee vseth Threatnings And therefore Dauid in this place God saith he is a righteous Iudge The very Name of a Iudge may put vs in minde of Gods Seuerity A Iudge is a Person appointed ouer Criminall Causes and Civill Controuersies to end and determine them by his Sentence To the Guilty such as all of vs in an other case are by Nature Experience teacheth how dreadful a Sight the Face of a Iudge is Rulers q Rom. 13.4 saith the Apostle are not a terror to good Works but to the euill Wilt thou then not be afraid of the Power Doe that which is good and thou shalt haue praise of the same For he is the Minister of God to thee for good but if thou doe that which is euill be afraid for he beareth not the Sword in vaine for he is the Minister of God a Revenger to execute Wrath vpon him that doth euill But God is a Righteous Iudge that is he will by no meanes cleere the r Exod. 34.7 Guilty and it is a righteous thing with God ſ 2. Thess 1.6 saith S. Paul to recompence Tribulation to them that trouble you And t Gen. 18.25 Abraham as you heard before Shall not the Iudge of all the Earth doe right And as he is Righteous so is he Strong that is of Power to be revenged of all the Wicked Seek not u Ecclus. 7.6 saith the Sonne of Syrach to be Iudge being not able to take away Iniquity least at any time thou feare the Person of the Mighty and lay a stumbling block in the Way of thy Vprightnes And in some it is so indeed they want ability to curbe the Impiety of Many in the Land With the Lord it is not so hee is so Powerfull in such Cases that the x Ps 104 3◠Earth shall tremble at the Looke of him if he doe but touch the Hils they shall smoke If I speake of Strength y Iob. 9.19 saith Iob Loe he is strong and againe z Iob. 36.19 Will he esteeme thy Riches no not Gold nor all the Forces of Strength But as God is Righteous and Strong so is he Patient to and God is prouoked euery Day And now are we in a Sea of Matter where we may haue plenty at will I will content my selfe with that of Cyprian who speaking of this Argument The Patience of God What manner of Patience is in God a Cyp. de Bono Patient saith hee and how great for quantity who patiently suffereth profane Temples of the Heathen worldly Inventions and execrable Sacriledge to be committed by Men in contempt of his Maiesty and Honour and yet notwithstanding causeth the Day to shew and the Sunne to shine aswell vpon the b Mat. 5.45 Evill as the Good Hee watereth the Ground