sort I spared to speake that which would haue serued to my speciall aduantage and good and which I might iustly haue pleaded in my defence vers 3. in the midst No marueile then if I spared my tongue otherwise verse 3. in the beginning The incounter of the flesh is likewise set forth vnto vs by these two actions of the flesh whereof 1. The one is a further prouocation and increase of the Prophets passion growing out of the indeauour vsed by him to suppresse the same vers 3. in the end and vers 4. in the beginning 2. The other is an actuall interruption of the said resolution to be silent which the flesh wrought in him by stirring and prouoking his passion vers 4. in the end For his passion the more he indeuoured to qualifie and restraine it being so much the more inflamed he doth out of an impatient humour and to shew the greatnes of the miserie hee endured breake his resolution of silence by tendering vnto the Lord this passionate and inconsiderate request namely That the Lord would be pleased to take him presently out of this life vers 5. This request for present death is deliuered in these termes Let me know my end and the measure of my daies what it is and how long I am to liue that is to say let me by an actuall experiment of death in mine owne person feele and discerne the vtmost period and reach of my daies which in effect is nought else than a request That he may die Now he doth not onely propound this sute but to the end he may obteyne at the Lords hands a grant therof he doth accompany it with certaine motiues concluded thus If my life by thine owne ordinance be exceeding short and likewise subiect to vanitie I pray thee verifie on my person the truth and effect of this thy ordinance in cutting off this my life But my life by thine owne ordinance is exceeding short and likewise subiect to vanitie vers 6. and 7. Wherefore O Lord execute on my person the truth and effect of this thine ordinance in cutting off my life vers 5. The first member of the Assumption concernes the shortnes of the Prophets life That his life is exceeding short hee sheweth by two comparisons 1. In the one he compareth the length of his life to the length of a spanne vers 6. in the beginning 2. In the other he resembleth his life to that which is nothing vers 6. in the midst The second member of the Assumption which importeth the vanity of his life is not in particularity expressed but in liew of it the Prophet hath set downe this demonstration thereof Euery man though neuer so strongly founded in his estate is a meere vanitie and likewise all his indeuors and trauels are meerely vaine And therefore considering I am a man my life can be nought else but a meere vanitie The former part of the Antecedent is vers 6. in the end The later part of the said Antecedent which concernes the vanity of all the indeuours and trauels of man is vers 7. in the middest Where it is said that man maketh great ado for nought that is he spends his indeuours and trauels in vaine Now this generall namely That man spendeth his indeuours and trauels in vaine is amplified 1. By a comparison in the beginning of the 7. verse 2. By allegation of a particular instance in the end of the 7. verse The comparison wherein the vanity of mans indeuour and trauell is shewed being laid forth in her parts is this As a bare shew or vanishing image is of no substance or vse So neither are the indeuours or trauels of man vers 7. in the beginning Where it is affirmed that man walketh in a shadow that is imployeth himselfe about that which is nought else but a bare shew and vanishing image The particular instance alleaged to argue and witnesse the vanitie of mans indeuours is this Man gathereth riches he knoweth not for whom vers 7. in the end Vpon this instance it being supposed by the Prophet that all other actions and imployments of man are in nature and vse like to the said instance it may be inferred that all the indeuours of man are vaine Hitherto of the Combat which the Prophet sustained betwixt the spirit and the flesh the flesh preuailing so farre with him as that it drew from him being not able to containe himselfe within limits of patience and moderation the making of an vnaduised motion vnto the Lord for present death The issue of the Combat followeth in the rest of the verses of this Psalme namely from the beginning of the 8. ver to the ende of the 14. The said issue is as shall appeare a plaine and absolute defeate giuen in this combat by the Spirit vnto the flesh For after the Prophet had for a while out of his passionate and impatient humor solicited the Lord to retire him out of this life he doth vpon better aduisement suggested from the Spirit correct and checke himselfe by calling to minde the folly and vanity of the motion he tendered vnto the Lord for death And therefore he reclaymeth himselfe thus in the 8. verse But now Lord what waite I for As if he should say It is in vayne that I present this inconsiderate request vnto thee I cannot expect ought from it Now hereupon the Prophet changing his former note the Spirit hauing obteyned victory against the incounters of the flesh he becommeth an humble suter vnto the Lord namely That the Lord would be pleased to remoue from him his present affliction vers 11.13.14 This sute for the remoue of the affliction presently vpon him is the issue of the combat aboue mentioned and described To perswade the Lord to giue him satisfaction by the grant of the said sute he pleadeth by sundry arguments The first is this Arg. 1. My hope and confidence for mercie and deliuerance is in thee O Lord vers 8. in the end Therefore withdraw I pray thee thy afflicting hand from me vers 11.13.14 The sequell of this reason hath for the warrant and ground thereof the Lords promise to deliuer those who rest vpon him which promise is the proposition of this first conclusion but omitted by the Prophet as a matter alreadie being in the publike knowledge of all Here before the Prophet proceede to a further pressing of his humble sute forasmuch as his conscience tels him that his sinnes haue originally drawne vpon him his present affliction least the consideration of them should on the part of the Lord be a bar to his said sute he doth for this regard humbly intreate in the 9. verse a remission of all his transgressions iustly apprehending that the cause being remoued the effect also will determine This motion doth carrie with it a confession of his sinne against God and an acknowledgement of the desert thereof which is a reason of moment to induce the Lord to remit sinne As this clause of the
If the students of true wisedome may in the Lords proceedings as in a mirrour behold his mercie and iustice then ought they to obserue them But they may in the Lords proceedings as in a mirrour behold his mercie and iustice vers 43. In this verse the Prophet mentioneth onely the Lords mercie and goodnes but by a forme of speech wee are to vnderstand also his iustice as may appeare by considering the instances aboue mentioned which are instances aswell of the Lords iustice as mercie Therefore they ought to obserue them vers 43. in the beginning PSALM 116. I Loue the Lord because hee hath heard my voyce and my prayers 2 For he hath inclined his eare vnto me when I did call vpon him in my daies 3 The snares of death compassed me and the distresses of the graue caught me I found anguish and sorrow 4 Then I called vpon the name of the Lord saying I beseech thee O Lord deliuer my soule 5 The Lord is mercifull and righteous our God is full of compassion 6 The Lord preserueth the simple I was in miserie and he saued me 7 Returne vnto thy rest O my soule For the Lord hath bin beneficiall vnto thee 8 Forasmuch as thou hast deliuered my soule from death mine eyes from teares and my feete from falling 9 I shall walke before the Lord in the land of the liuing 10 I beleeued and therefore did I speake When I was exceedingly troubled 11 I said in my haste All men are liars 12 What shall I render vnto the Lord All his benefits are vpon me 13 I will take the cup of deliuerance and set forth the name of the Lord. 14 I will pay my vowes vnto the Lord foorthwith in the presence of all his people 15 Precious in the sight of the Lord is the death of his beloued 16 Behold Lord for I am thy seruant I am thy seruant and the sonne of thine handmaid Thou hast broken my bonds 17 I will offer to thee a sacrifice of praise and will set forth the name of the Lord. 18 I will pay my vowes vnto the Lord foorthwith in the presence of all his people 19 In the courts of the Lords house in the middest of thee O Ierusalem Praise ye the Lord. ANALYS PSALM 116. The Prophet in this Psalme hath deliuered a profession of his thankfulnes vnto the Lord for his gracious mercie shewed in freeing him from the distresse and perill of death whereto hee was subiect being pursued by Saul This his thankfulnes he doth expresse by two seuerall duties the one of louing the Lord verse 1 the other of testifying this loue by a publike acknowledgement of the Lords mercie towards him in his deliuerance vers 13.14 The subiect then of this Psalme is this I loue the Lord and will testifie asmuch by my gratefull acknowledgement in publike of his mercie towards mee in my deliuerance from death vers 1.13.14 and repeated vers 17.18.19 The Psalmist doth expresse his profession of acknowledging the Lords mercie towards him vnder a varietie of phrase and seuerall formes of speech In the 13. verse he calleth it the taking of the cup of deliuerance For vnder the law those whom the Lord had deliuered from some extraordinarie distresse did vse in a solemne banket to take the cup and drink making a publike and thankfull acknowledgement of the deliuerance which they had receiued by the hand of the Lord. In the same 13. verse it is termed the extolling of the Lords name In the 14. verse it is called the paying or performing of vowes which performance was an apparant testimonie that the author of them being deliuered did out of a gratefull hart confesse the Lord to be his deliuerer In the 17. verse it is named the offering of the sacrifice of prayse So as these seuerall formes of speech are so to bee conceiued of as interpreting and importing one and the same action of acknowledging with a thankfull hart the Lords mercie Which the Psalmist professeth to perfome in publike For affirming that he will performe this dutie before all the people in the courts of the Lords house in the middest of Ierusalem what else can he meane but the performance of the said dutie in publke Let vs now see the ground and inducement of this gratefull and worthie profession made by the Prophet which is this When I called vpon the Lord in my distresse hee heard and deliuered me vers 1.2 Therefore I loue him and will testifie as much by my gratefull acknowledgement in publike of his mercie towards me in my deliuerance vers 1.13.14 Also vers 17.18.19 The whole Psalme consisteth of these two sentences in the Antecedent whereof the Prophet hath comprised these branches 1. His calling vpon the Lord in his distresse 2. The Lords hearing and deliuering of him The first branch is handled and verified by relating vnto vs 1. The greatnesse of his distresse vers 3. 2. The prayer hee presented vnto the Lord for deliuerance from the same vers 4. The greatnes of his distresse is verse 3. described by the causes thereof which are 1. His neerenes to death and the impossibilitie to auoide it by any helpe of man death and the graue hauing beset him on euery side vers 3. in the former part 2. The anguish and griefe which had seazed vpon his heart vers 3. in the end The prayer presented vnto the Lord by the Prophet in this extremitie is set out by noting vnto vs 1. The particular sued for and solicited 2. The cause inducing him to make this prayer viz. the confidence he had for obtaining the grant thereof The particular sued for is deliuerance from the distresse wherein he was vers 4. in the end The cause inducing him to make this sute being the confidence he had to obtaine the grant thereof is mentioned vers 10. in the beginning Where the Prophet auoucheth in expresse termes that his praier for deliuerance proceeded from his faith and the confidence he had to preuaile thereby I beleeued saith he and therefore I spake that is I beleeued that the Lord would in his mercie deliuer me from my present distresse and therefore I tendered vnto him this prayer for deliuerance This his faith and confidence he discouereth vnto vs by making knowne 1. The grounds thereof and the seuerall conclusion made vpon each of them 2. The combat he had against it through his contrarie distrust in the Lord. The grounds of the confidence he had to preuaile in his sute with the Lord are 1. A consideration of the Lords readie nature to relieue the distressed 2. A remembrance of the course of mercie held with him by the Lord heretofore for his deliuerance from trouble Vpon the first ground this conclusion was deduced by him The Lord is readie to helpe the distressed who trust in him vers 5. and vers 6. in the beginning This sentence the Prophet exemplifieth by giuing vs an instance in his owne person The instance is this The Lord hath
saith he shall glorie in the Lord that is I will with a sincere and vnfained affection extoll the Lords goodnes towards me and not with my tongue only 4. The effect wrought in others by performing this dutie of praise vnto the Lord vers 3. For saith the Prophet the meeke that is the children of God hearing this my thankefull acknowledgement of the Lords mercie to me will thereupon reioyce and be occasioned to praise the Lord with me This reioycing and praising the Lord is the effect wrought in others by Dauids performing this dutie of magnifying the Lord. The second point whereby hee testifieth his gratefull acknowledgement of the Lords mercie towards him in his deliuerance is his exhortation vnto others that they would concurre with him in this dutie of magnifying the Lord. He perswadeth them hereto in this sort If God hath deliuered me from the imminent perill wherein I was being amongst the Philistins praise him together with me for this blessing But God hath deliuered me from the imminent perill wherein I was being amongst the Philistins vers 5. and 7. where he saith that the Lord hath deliuered him from all his feares and distresses meaning the feares and distresses in which he was during his abode in the presence of King Achis and the Philistins Therfore praise ye y e Lord with me for this blessing v. 4. The Assumption is cleered by declaring vnto vs 1. The Lords gratious proceeding in generall with his children 2. The effect which the obseruation of the Lords mercie in the deliuerance of Dauid worketh in others Out of the consideration of the Lords gratious proceeding with his children in generall he cleereth the said Assumption thus Such as call vpon the Lord out of an heart fearing him are protected and deliuered by him vers 8. Where for a further manifesting of the truth of this sentence he specifieth the instruments vsed by the Lord in working the deliuerance of his children These instruments are the Angels by whose action of incamping about vs he doth implie and signifie all other seruices done by them in fauour of Gods children But I Dauid called on the Lord out of an heart fearing him vers 5. and 7. In the 5. verse he saith I sought the Lord namely out of an heart fearing him In the seuenth verse changing the person which is a forme vsuall in Scripture hee repeateth his seeking and calling vnto the Lord vnder these termes This poore man cried vnto the Lord that is I Dauid who was in a poore and distressed case cried vnto the Lord for help against the perill wherein I was Therefore was I protected and deliuered by the Lord vers 5. and 7. The effect growing from the obseruation of the Lords mercie in the deliuerance of Dauid is The recourse that others shall make vnto the Lord by humble petition in the day of their trouble vers 6. where he saith They shall looke vnto the Lord and flock vnto him that is They obseruing how mercifully the Lord hath proceeded with me in deliuering me from the danger of death shall thereupon bee moued in the day of trouble as it were to runne vnto the Lord for help by way of supplication Now this their recourse vnto the Lord by way of humble petition is recommended vnto vs by noting the blessed issue following thereupon The issue is that vpon such their recourse vnto the Lord for helpe their faces shall not be ashamed that is they shall find fauour in the Lords sight for grant of their requests The Prophet hauing thus exhorted others to a concurrence with him in magnifying the Lord he now perswadeth them to a performance of two other duties 1. The one of meditating on the goodnes of the Lord to the end they may repose vpon him vers 9. 2. The other of fearing the Lord vers 10. The former dutie is recommended and pressed by this argument If they be blessed who trust in the Lord then ought we to meditate on his goodnes that we may thereupon be moued to trust in him But they are blessed who trust in the Lord vers 9. in the end Therefore ought wee to meditate on the goodnes of the Lord that wee may thereupon be mooued to trust in him vers 9. in the beginning Where by tasting and seeing how gratious the Lord is wee must take to bee meant not a bare knowledge of the Lords goodnes but a serious meditation accompanying the same and such as may perswade our hearts to a confident dependance on him Which point of dependance and trust in the Lord howsoeuer it be not mentioned in the first part of this 9. verse which presenteth vnto vs the exhortation of meditating on the goodnes of the Lord yet must we conceiue it to be there in effect sense as if the Prophet had said Taste and see how gratious the Lord is that thereupon you may bee drawne to trust in him For blessed is the man who trusteth in him The other dutie whereto the Prophet perswadeth vs is this That we should feare the Lord that is that we should serue and honour him in the cariage of our life This dutie is inforced and perswaded in this sort Such as feare the Lord want nothing vers 10. in the end Therefore feare the Lord ye Saints of his vers 10. in the beginning The first part of this reason is handled by a comparison wherein is shewed the different proceeding held by the Lord towards such as feare him and towards such as being of a proud spirit and reposing on their owne strength haue reiected all feare of the Lord and these hee calleth young lions The comparison is this Young lions are in want and hunger vers 11. But such as feare the Lord want no good thing vers 10. and 11. Here in the 11. verse such as feare the Lord are noted vnto vs by a particular action of theirs which is To seeke the Lord by prayer Now in the 12. verse the Prophet by way of preuention offereth to satisfie a question that may be demanded touching this feare namely What this feare is whereto the Prophet perswadeth and which is accompanied with the happines spoken of in the 10. and 11. verse Before he resolue this question he doth because the matter is of moment and draweth with it an happie life solicite his auditors to an attentiue hearing of him 1. By an argument drawne from a circumstance of their persons in that he calleth them by the sweete title of Sonnes a title which the Prophets bestowed vpon their disciples to testifie their speciall loue and kindnes vnto them vers 12. in the beginning 2. By noting vnto them the worthines of the subiect in the knowledge wherof he would informe them which is the feare of the Lord vers 12. in the end 3. By remembring vnto them the desire that is in euerie of them of an happie life vers 13. Where by way of an interrogation hee aduertiseth them that this desire of enioying happines
wicked in the persons of their posterity is deliuered in the 15. verse where it is auouched that the posteritie of the wicked shall lie in the graue and be deuoured by death But before he proceed to a particular declaratiō of this point he brandeth their posteritie in the 14. verse with a note of extreame madnes in that discerning the folly and vanity of their ancesters proceedings they doe notwithstanding approoue and follow them Hereupon in the 15. verse the Prophet inferreth that it succedeth with them as with their predecessors For death seazeth vpon them and consumeth them The truth of this third branch the Prophet maketh evident 1. By a Similitude thus vers 15. in the beginning As death seazeth vpon cattell and consumeth them to nought So death seazeth vpon the posteritie of the wicked and consumeth thē in the graue to dust 2. By a comparison from the greater thus Hell shall seaze vpon them and eternally torment their persons raised from out the graue that is in the day of iudgement vers 15. in the end No marueile then if corporall death seaze on them and consume them in their graues v. 15 in the beginning The first part of this comparison from the greater is amplified by a Dissimilitude wherein the condition of miserie prepared and reserued for the wicked in that day of the general resurrection is set forth vnto vs by notifying the different estate ordained for the righteous in the said day The Dissimilitude is this The righteous shall in that day of the generall resurrection eternally raigne in heauen ouer the wicked vers 15. in the middest Where the said day is called the Morning But hell shall eternally torment the wicked at the same day vers 15. in the end To the former sentence of the said Dissimilitude there is yeelded this proofe Vndoubtedly I the Prophet shall in the last day by the mightie power of the Lord both rise and be receiued into heauen to raigne in glorie ouer the wicked vers 16. Therefore all other righteous men likewise shall in that day both rise and raigne in glorie ouer the wicked For what appertaineth vnto the Prophet in regard of his faith in the Messias whereby he is righteous the same belongeth to each other man that hath the same faith whereby he is iustified The Prophet hauing hitherto from the beginning of vers 6 to the end of the 17. demonstrated the maine position of this Psalme by propounding and debating an instance taken from his owne person hee doth now in the 18. verse proceed to a further illustration of the said positiō by drawing into consideration the wretched condition whereto the wicked are subiect at their death Hee reasoneth vpon this ground after this sort If the wicked shall at their death rest naked and stripped of all their wealth and glorie and so be in a most miserable case the godly ought not to feare them though they abound and glorie in their wealth But the wicked shall at their death rest naked and stripped of all their wealth and glorie and so be in a most miserable case vers 18. Therfore the godly man ought not to feare them though they abound and glorie in their wealth vers 17. The Assumption is amplified 1. By an argument of Diuersitie thus Though they liue an happie life in the world both in their owne flattering conceit and in the opinion of others who doe applaud them vers 19. Thus doth this verse according to the French cohere with the 18 and is thus expounded by Caluin and Marlo It is said that the wicked blesseth his soule in his life that is he flattereth himselfe with a conceit that hee enioyeth an happie life in following his pleasures and commodities yet shall they at their death rest naked and stripped of all their wealth and glorie and so be in a most wretched case vers 18. 2. By a comparison from the greater thus After this life though neuer so long they shall be excluded from eternall life vers 20. So I expound this verse according to Tremell No marueile then if at their death they rest naked and stripped of their wealth and glorie vers 18. The first part of the said comparison which concernes the exclusion of the wicked from eternall life is cleared by a Similitude wherein touching this point of vncapablenes of eternall glory they are resembled vnto brute beasts The said Similitude distinguished into her parts is this As the brute beasts die and rest vncapable of eternall life vers 21. So shall the wicked die and rest vncapable of eternall life vers 20.21 Whereas in this 21. verse it is said A man in honour hauing no vnderstanding we must take it for a description onely of the wicked which haue bin spoken of throughout this Psalm But withall it containes the cause that maketh the wicked vncapable of eternall life which is the want of the knowledge and feare of God which being in the wealthie and honourable wicked is a barre betwixt heauen and them PSALM 50. A Psalme deliuered to Asaph The mightie God the God Iehoua hath spoken and called the earth from the rising vp of the Sunne to the going downe thereof 2 Out of Sion a place of most perfit beautie God shineth 3 Our God will come and will not keepe silence There shall be a deuouring fire before him and a mightie tempest round about him 4 He calleth vpon the heauens aboue and on the earth that he may deliuer vnto his people what is law saying 5 Gather vnto me those who are my welbeloued who haue made a couenant with me by sacrifice 6 When the heauens declared his righteousnes and God to be a soueraigne Iudge 7 Heare O my people saith he and I will speake heare O Israel and I will contest with thee I am God euen thy God 8 I will not reprooue thee for thy sacrifices or thy burnt offrings though they were not continually before me 9 I will take no bullocke out of thine house nor goates out of thy foldes 10 For all beasts of the forrest are mine and the beasts on a thousand mountaines 11 I know all the fowles of the mountaines and the wilde beasts of the field are mine 12 If I should be hungrie I would not tell thee for the world is mine and all that therein is 13 Will I eate the flesh of buls or drinke the blood of goates 14 Offer vnto God praise and pay thy vowes vnto the most high 15 And call vpon me in the day of trouble I will deliuer thee that thou maist glorifie me 16 But vnto the wicked saith God What hast thou to doe to declare mine ordinances and to take my couenant in thy mouth 17 Seeing thou hatest correction and hast cast my words behinde thee 18 When thou seest a theefe thou runnest with him and thou art partaker with the adulterers 19 Thou giuest thy mouth to euill and with thy tongue thou forgest deceit 20 Thou sittest and speakest
in former times deliuered me the Prophet Dauid from distresse vers 6. in the end so as thereby it appeareth that he is readie to relieue the distressed who trust in him vers 5. and 6. in the beginning Therefore O my soule be not discomforted but attend patiently vpon the Lord vers 7. in the beginning Where the said instance is repeated for an amplification of this cōclusion the Prophet reasoning thus The Lord hath in former times been beneficiall vnto me in deliuering me from trouble vers 7. in the end Wherefore O my soule be not discomforted but attend patientlie vpon the Lord vers 7. in the beginning Vpon the second ground viz. the Lords deliuering of him heretofore from trouble he formed by a comparison of parity this conclusion The Lord hath heretofore deliuered me from death and the discomforts accompanying the same vers 8. Therefore I shall not at this time perish but he will likewise protect and deliuer me from the perill wherein I am vers 9. Touching the combat hee had through distrust against his said confidence he declareth it by setting downe 1. The cause of this distrust viz. the passion which transported and astonished him vpon the sense of his present affliction vers 10. in the end Where the Prophet speaketh thus When I was exceedingly troubled that is when passion and griefe proceeding from the feeling of my present distresse and desperate case possessed my heart c. 2. The time when he fell into it viz. when he fled in all haste from the presence of Saul vers 11. in the beginning 3. The effect wrought by the said distrust viz. an inconsiderate and scandalous censure of the promise deliuered vnto him by Samuel vers 11. in the end Where by affirming in generall that euery man is a liar wee must vnderstand that in particular he chargeth the Prophet Samuel therewith and so meaneth that the promise which Samuel deliuered touching his aduancement to the Scepter and Crowne of Israel was delusorie and vaine The Prophet hauing hitherto namely from the 3. verse to the end of the 11 handled that branch of the said Antecedent which concernes his calling vpon the Lord in his distresse he doth now proceede vnto the second viz. the Lords hearing and deliuering of him This branch he handleth thus Who are the Lords beloued children their life as being deare and pretious in his sight he deliuereth from death vers 15. But I the Prophet am one of the Lords beloued children vers 16. in the former part of the verse Therefore I am one whose life as being pretious in the Lords sight he hath deliuered from death vers 16. in the end Thus far concerning the said Antecedent and the seuerall branches thereof The conclusion inferred vpon the said Antecedent is as hath bin shewed Dauids profession of louing the Lord and of testifying so much by his grateful acknowledgement in publike of the Lords mercy towards him Now to yeeld vnto this worthie conclusion some ornament and amplification that is to say to set forth the greatnes of the Lords fauour vnto him in this case of his deliuerance and withall his owne readines to acknowledge it hee hath entied a dispute with himselfe what course he is to hold of requitall vnto the Lord. His dispute is this I must acknowledge the Lords kindnes either by way of praise and thankes vnto him or by some reall satisfaction and offer But I rest vnable to acknowledge the Lords kindnes by any reall satisfaction and offer vers 12. in the beginning Where by an interrogatorie speech of what he should render vnto the Lord he confesseth his disabilitie and insufficiencie in that behalfe Therefore I will acknowledge it by way of praise and thankes vers 13.14 and vers 17.18 To the illustration of the Assumption the Prophet hath added the reason of his disabilitie to performe an acknowledgement of that nature The reason hereof hee concludeth thus The fauour thou hast shewed me in my late deliuerance is infinitly great v. 12. in the end Where the Prophet saith All thy benefits are vpon me As if he said I value thy fauour in this my late deliuerance at so high a rate as if thou haddest conferred vpon me all the blessings in the world And therefore I rest altogether vnable to acknowledge it by any reall satisfaction and offer vers 12. in the beginning The verses following are already analysed and dispatched PSALM 139. 1 TO the Master of the Quier a Psalme of Dauid O Lord thou doest throughly search and know me 2 Thou knowest my sitting and my rising thou vnderstandest my thought a farre off 3 Thou compassest my going and my lying downe and vnderstandest all my waies 4 Before there is any word in my tongue behold O Lord thou knowest it wholy 5 Thou doest besiege me behind and before and laiest thine hand vpon me 6 Thy knowledge is more wonderfull than that I can deceiue it it is high I am not able to preuaile ouer it 7 Whither should I goe from thy spirit or whither should I flie from thy face 8 If I ascend into heauen thou art there if I lie downe in the graue loe thou art there 9 If I take the wings of the morning and would lodge in the vtmost limits of the sea 10 Thither also will thy hand guide me and there will thy right hand lay hold on me 11 If I say happily the darknes will hide me loe the night will be as the light about me 12 Yea the darknes will not hide me from thee but the night shineth as the day the darknes and light are to thee both alike 13 Thou doest possesse my reines thou hast couered me in my mothers wombe 14 I doe magnifie thee in that thou hast made me after so strange and wonderfull a manner Marueilous are thy workes and my soule doth greatly acknowledge it 15 The fashioning of my bones was not hid from thee when I was made in a secret place and artificially fashioned in the low parts of the earth 16 Thine eyes did see me when I was without forme and in thy booke were all these things written and the daies also wherein they were formed euen then when none of them was 17 How pretious therefore are thy thoughts vnto me O mightie God And how great is the summe of them 18 If I should count them they are moe than the sand When I awake I am still with thee 19 Oh that thou O God wouldest slay the wicked to whom I say ye men of blood depart from me 20 Who speake wickedly of thee and who causelesly extoll thine enemies 21 Should not I hate them O Lord that hate thee and should I not be incensed against those who rise vp against thee 22 I hate them with a perfect hatred I count them for my enemies 23 Trie me O mightie God and know my heart prooue me and know my thoughts 24 And consider whether there be in me any purpose of molesting any