Selected quad for the lemma: power_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
power_n	let_v	lord_n	praise_v	3,254	5	9.4067	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13579	A logicall analysis of twentie select Psalmes, performed by W. Temple	Temple, William, Sir, 1555-1627.	1605 (1605)	STC 23870; ESTC S118342	133,448	230

present I doe craue the same fauour 2. By imparting with vs the ends for which he maketh the said request The ends are these 1. That he might be at rest and not compelled to any longer peregrination and wandring verse 4. in the middest Where by dwelling in the Lords house he acquaints vs with this his desire of being at rest and freed from further wandring 2. That hee might imploy himselfe in the exercises of the Lords worship vers 4. in the latter part Where vnder the termes of beholding the Lords beautie and visiting his temple he letteth vs vnderstand the desire he hath to performe vnto God in his Tabernacle the seuerall duties of his worshippe there The beautie of the Lord that is his power wisedome mercie and iustie we behold in the word of the Lord read and expounded in the Sanctuarie as also in the sacrifices of the Law and Sacraments of the Gospell His present separation and banishment from the Lords house which together with the said request the Prophet acknowledgeth as it was then apparant to all Israel so is it implied and signified vnder these words The same do I require vers 4. Now the fauour required by him is his returne vnto the Lords house But this he would not haue required at the Lord hands had hee not at that time stood depriued thereof The Prophet hauing thus spoken to the Assumption of the said exception he now taketh in hand to answere the Proposition thereof which he accordingly performeth vers 5.6 His answer is founded vpon a deniall of the said Proposition Which deniall though it be not deliuered in expresse and distinct termes yet out of that which is set downe we are to conceiue it to be to this effect Howsoeuer notwithstanding my said request I remaine confined from the Lords house yet doth it not thereupon follow that I rest vpon the Lord in vaine This his deniall of the said Proposition he doth iustifie in this sort Notwithstanding my inforced discontinuance from the Sanctuarie I haue been euer protected by the Lord I do participate in the Lords solemne worship though not personally yet by faith and affection of heart And I shall actually hereafter and in person communicate in the same Therefore howsoeuer I remaine in bodie debarred from the Sanctuarie yet I rest not in vaine vpon the Lord. The former part of this the Prophets answere for conuincing the said Proposition consisteth of three seuerall branches Whereof 1. The first concerning the Lords daily protection of the Prophet is set downe vers 5. Where by auouching that the Lord in the time of trouble hideth him and setteth him vpon a rocke he sheweth that notwithstanding his absence from the Sanctuarie hee is euer protected by the Lord the Lord being vnto him as it were a place of sure retrait and a rock of defence 2. The second touching his present participation in the Lords solemne worship by faith and affection of hart is in the former part of the sixt verse where by glorying That now his head is lifted vp aboue his enemies he plainly testifieth that hee is though not personally yet by reach of his faith and affection of heart present in the Lords house howsoeuer his enemies enuiron and oppresse him 3. The third concerning the certaintie of his future and personall communication in the Lords worship performed in the Sanctuarie is in the latter part of the sixt verse where by glorying in like sort That he will offer in his Tabernacle sacrifices of ioy that he will sing and praise the Lord he doth tell vs that he shall hereafter notwithstanding the malice of his enemies be in person actually partaker of the Lords solemne worship in his Tabernacle Hitherto hath the Prophet insisted vpon the profession of his secure reposing vpon the Lord to the end he might perswade and induce him to yeeld vnto his humble sute for deliuerance from his enemies He doth now further prosecute the same his sute by other perswasiue arguments of which one is set downe vers 8. thus Arg. 2. Who call vpon thee for helpe against their enemies out of an obedience to thy commandement in that behalfe it may please thee to giue a gratious eare vnto such for their deliuerance But I call vpon thee for helpe against mine enemies out of an obedience to thy commandement in that behalfe vers 8. In the former part of this verse the Lords commandement for seeking his face that is for calling vpon him in the time of trouble is distinctly and particularly expressed And to proue that the Lord commandeth the seeking of his face the Prophet produceth the testimonie of his heart My heart saith he telleth me thus much from God That wee should seeke his face In the latter part of this verse the Prophets obedience vnto this commandement is recorded where hee saith O Lord I seeke thy face Therefore it may please thee O Lord to giue vnto me a gratious eare for my deliuerance vers 7. In the ninth verse he doth presse the grant of his said sute thus Arg. 3. Thou hast heretofore bin mine aide and deliuerance from mine enemies vers 9. in the middest Therefore now likewise O Lord deliuer me from them vers 9. Where this conclusion is expressed foure times in a seuerall different phrase In the tenth verse hee perswades the Lord to a fauourable consideration of his petition by propounding vnto him the present state and condition wherein he was His perswasion is in this forme Arg. 4. If I rest altogether helplesse on the part of man I pray thee let me finde helpe and protection at thy hands against mine enemies But I rest altogether helplesse on the part of man vers 10 where hee saith That his father and mother forsake him that is he is vtterly destitute of all helpe for his deliuerance on the part of man Wherefore I pray thee O Lord let me finde help and protection at thy hands against mine enemies vers 10. in the end Where as Tremellius translates it the Prophet saith Let the Lord receiue me or gather me vp Which words doe containe the Prophets sute vnto the Lord for protection against his aduersaries In the 11. verse he pleades for his deliuerance by presenting vnto the Lords remembrance what discouragement will grow vnto the godly by his remaining in trouble and how occasion will thereupon be offered vnto the wicked to triumph and blaspheme the Lord as if he were not faithfull in his promises For this I take to be the meaning of these words in the end of the said verse Because of such as obserue me as Tremellius translates it The Prophet did discerne that the Lords proceeding with him was obserued both by the godly and by the wicked the godly obseruing to their discouragement the continuance of an heauie affliction vpon him the wicked obseruing it with ioy and triumph And therefore he pleades with the Lord for deliuerance by an argument taken from the issue which his

diseases the cure is performed by the Spirit of sanctification For it is the Spirit of the Lord that worketh vpon the vnderstanding to inlighten it with the knowledge of the Gospell and vpon the will to conforme it to some measure of obedience vnto the Gospell The second is verse 4. in the beginning where I take it hee meaneth a temporall deliuerance hauing in the former verse recorded his spirituall deliuerance from sin and the punishment thereof The third is vers 4. in the end Where hee noteth the continuance of the Lords extraordinarie care and fauour towards him being deliuered which is such as couereth him on euery side so as he can not miscarie The fourth and fifth are verse 5 which verse I doe with the French and M. Beza so interpret as I haue set downe The said fift member of the induction hath an illustration from a Comparison of Similitude thus As the bodie of an Eagle is intertained in vigor and strength whereby it liueth long So the Lord intertaineth Dauid in vigor and strength to the lengthning of his age The Prophet hauing handled the first branch of the said Assumption concerning the blessings bestowed on himselfe in particular doth now in like sort by an induction specifie the benefits bestowed on the Church in generall The induction is this The Lord relieueth and righteth the cause of the oppressed he hath deliuered vnto Moses the lawes and statutes wherein his people are to walke he hath honoured his people by his sundrie deliuerances of them he is merciful vnto them in the pardon of their transgressions Therfore the Lord hath blessed his whole Church in generall The first member of this induction is vers 6. The second and third are verse 7. This verse is so expounded by the French and Beza The fourth is vers 8.9.10 where the Prophet with variety of phrase doth set out the excellencie and greatnes of the Lords mercie in remitting the offences of his people That this is the maine scope of those 3. verses may appeare first by the termes and formes of speech vsed by the Prophet Secondly by comparing the 8. verse with that which is set downe Exod. 34.7 Numb 14.18 Nehem 9.17 Thirdly by the illustration which the Prophet in the verses following hath yeelded vnto this point of the excellencie and greatnes of the Lords mercie Let vs now see how the Prophet doth handle this last member of the said induction His purpose is as I haue said to make knowne vnto vs this sweete and comfortable position viz. That the Lords mercie in pardoning the sinnes of his people is exceeding great This point he cleereth First by three comparisons of equalitie thus 1. How great the distance of the highest heauen is from the earth so great is the Lords mercie in being reconciled vnto those who feare him that is vnto his people vers 11. 2. As farre as the East is from the West so far hath the Lord remooued from vs our offences vers 12. 3. With how great and tender compassion a father is carried towards his children with so great and tender mercie the Lord embraceth his vers 13. Secondly by noting vnto vs a motiue inducing the Lord to the shewing of this exceeding mercie which is an acknowledgement and consideration on the Lords part of the condition allotted vnto man by creation vers 14. A condition in regard of the matter whereof man was formed not onely base and contemptible but most brittle also and apt to dissolution By the consideration whereof the Lord is the rather moued to proceed with vs not according to our desert in prouoking him but according to that course which is most sutable to the glorie and excellencie of his gracious nature that thereby he might the more magnifie the riches of his mercie being shewed vpon so contemptible and brittle a worme as man is Thirdly by remembring vnto vs the eternitie of this mercie Which argument is concluded thus The Lords mercie to his people for the pardon of their sinnes hath been from all eternitie and doth endure for euer towards them vers 17. Therefore it is exceeding great vers 8.9.10 The Antecedent is amplified in this sort 1. By a Dissimilitude thus Man quickly passeth away vers 15. and 16. Of this sentence there is added an illustration from a double similitude the one of grasse the other of a flower of the field Man is resembled to either of them in this point of his speedie withering and vanishing But the Lords mercie to his people is eternall v. 17. 2. By a comparison from the greater wherein the obiect of the Lords mercie is noted that thereby we might see the reach thereof The comparison is this The Lords mercie is extended for euer to many generations of the posteritie of his people No marueile then if he extend it for euer to the persons of his people The first part of this comparison is verse 17. in the ende Where the Prophet saith that the Lords righteousnes is vpon their Childrens children meaning by righteousnesse the Lords fidelitie in keeping his couenant of mercie and consequently the mercy performable by this couenant which not determining in the persons of parents but being extended also presented to their posteritie it doth thereby discouer it selfe to be very great and excellent Now whereas it may be obiected that by this course of extending mercy to so many generations it will fall out to be extended to hypocrites and impious wretches the Prophet verse 18. doth cleare this point by a description of those to whom the said mercy is by the Lords couenant extendable The description of them is 1. From an effect on their part viz. their obseruing of the Lords couenant made with them which consisteth in dependance on God in obedience to his statutes 2. From their perseuerance in this care and endeuour to glorifie the Lord by their faith and obedience of life Which I take to be meant by this clause of retaining alwaies in memorie the Lords statutes to doe them Hitherto concerning the first part of the Psalme The second followeth wherein he inuiteth a concurrence with him in this dutie of praysing the Lord so as the subiect handled in this second part is this That all things whatsoeuer ought to concurre with Dauid in praising the Lord vers 20.21.22 The argument to perswade this concurrence is concluded thus If the Lord doth by his imperiall scepter and soueraigne power gouerne all things in heauen and earth then ought all things to concurre with Dauid in praising the Lord. But the Lord doth by his imperiall scepter and soueraigne power gouerne all things in heauen and earth vers 19. Where vnder these words He hath established his throne in heauen is meant the Lords setled and absolute authoritie of commanding and ruling in heauen Therefore ought all things to concurre with Dauid in praising the Lord. In liew of this generall conclusion there is set downe an induction of the particulars which