that I may dwell in the house of the Lord al the daies of my life to behold the beautie of the Lord and to visit his Temple 5 For in the time of trouble he hideth me in his Tabernacle in the secret place of his pauilion he hideth me he setteth me vpon a rocke 6 And now is my head lifted vp aboue my enemies who are round about me I will offer in his Tabernacle sacrifices of ioy I will sing and praise the Lord. 7 Hearken vnto my voyce O Lord when I crie haue mercie also vpon me and heare me 8 Mine heart saith vnto me as from thee Seeke ye my face O Lord I seeke thy face 9 Hide not thy face from me nor cast thy seruant away in displeasure thou hast been my succour leaue me not neither forsake me O God of my deliuerance 10 For my father and mother forsake me but let the Lord gather me vp 11 Teach me thy way O Lord and leade me through the right path because of such as obserue me 12 Deliuer me not vnto the lust of mine aduersaries for there are false witnesses risen vp against me and such as breathe violence 13 I should haue fainted except I had beleeued that I should see the goodnes of the Lord in the land of the liuing 14 Waite on the Lord be strong and he shall comfort thine heart yea waite on the Lord. ANALYS PSALM 27. The Subiect of this Psalme is an humble sute presented by the Prophet vnto the Lord namely That the Lord would be pleased to deliuer him from his enemies vers 7.9.11.12 The Prophets sute is first set downe ver 7 and then repeated vers 9.11 and 12. Whereas he saith Heare me and haue mercie on me vers 7. Again Hide not thy face from me and forsake not thy seruant vers 9. Againe Teach me thy way and guide me through the right path vers 11. Againe Deliuer me not to my enemies vers 12. All these speeches which he hath in this varietie of termes expressed carrie this interpretation and sense Abandon me not O Lord to mine enemies but deliuer me from them The hearing desired vers 7. is an hearing to deliuerance and the mercie to be shewed is mercie in the act of deliuerance So verse 9. Gods not hiding his face from the Prophet and his not forsaking him is Gods fauourable countenance towards him and readines for his deliuerance So vers 11. the way he would be taught and the right path he would be guided through is the way and path of his deliuerance neither must we conceiue that he desires a bare knowledge of this way but an actuall setting of him in the path of preseruation and libertie So vers 12. not to be deliuered to the appetite of his enemies what doth it import but a motion for his deliuerance from them Now to perswade the Lord to a gracious regard of his sute for deliuerance from his enemies first he maketh profession of his secure dependance vpon him in the sixe former verses of the Psalme And then in the verses following vnto the 13. he soliciteth the grant of his said sute by sundrie other arguments Out of the profession of his dependance on the Lord he concludeth thus Arg. 1. Who resteth securely on thee O Lord for deliuerance it may please thee to deliuer him from his enemies I am one who doth rest securely on thee O Lord for deliuerance vers 1. Where the Prophet twice setteth downe this sentence vnder an interrogatorie forme of speech thus Of whom should I be afraid As if hee should say I feare not man but rest securely vpon the Lord. It may please thee therefore O Lord to deliuer me from mine enemies vers 7.9.11.12 The Assumption he cleereth 1. By acquainting vs with the ground of his secure dependance vpon the Lord. 2. By a comparison from the greater to the lesse 3. By answering an exception that may be taken against the said Assumption The ground of his resolute dependance on the Lord is the experience he hath had of the Lords gratious proceeding with him heretofore in deliuering him from trouble Vpon which ground he reasoneth thus The Lord hath in former times deliuered mee from trouble vers 1. Where vnder the termes of light deliuerance strength of life he ascribeth vnto the Lord the honour of deliuering him from trouble As by darknes the Scripture noteth aduersitie so by light it noteth deliuerance from the same Therefore doe I securely rest vpon the Lord vers 1. in these words Of whom should I be afraid The former part of this reason which containes the said experience of the Lords speciall fauour towards him in the time of his trouble he doth make apparant vnto vs by giuing this instance thereof When mine enemies were vpon the point of ruining me the Lord confounded them and deliuered me from them vers 2. Therefore the Lord hath in former times deliuered me from trouble vers 1. The Comparison whereby the said Assumption is further illustrated is deliuered in the 3. verse thus If mightie armies should enuiron me and conspire my destruction yet would I rest securely vpon the Lord vers 3. Where hee expresseth his secure dependance on the Lord first by these words Mine heart should not feare Secondly by this forme of speech I would trust in this that is in the Lords readines and power to helpe and deliuer me whereof he hath had experience Therefore in the case of a lesser perill such as this is wherein I am I will not faile to rest securely vpon the Lord. Now touching the Exception that may be taken against the said Assumption we are to consider 1. What the exception is 2. What is the answere thereto The Exception is not comprised and set downe seuerally by it selfe in a formall and distinct speech but is left to bee conceiued and gathered by vs out of the Answere thereto The Answere implieth the said exception to be this If notwithstanding thy request vnto the Lord out of a confidence in him for thy returne vnto his Sanctuarie thou remaine as yet banished from the same thou doest then in vaine rest vpon the Lord. But notwithstanding thy request vnto the Lord out of a confidence in him for thy returne vnto his Sanctuarie thou remainest as yet banished from the same Therefore thou doest in vaine rest vpon the Lord. In answere to this exception The Prophet doth speake first vnto the Assumption and then to the Proposition Touching the Assumption he acknowledgeth 1. His tendering of the said request 2. His present separation from the Lords house The said request for his returne vnto the Lords Sanctuarie he setteth foorth vnto vs 1. By comparing it with a like request of his made at other times vers 4. in the beginning where he saith thus As I haue at other times desired this one thing of the Lord namely that I might enioy the opportunitie and comfort of being in his Sanctuarie all my daies So at this
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
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
against thy brother and slanderest thy mothers sonne 21 Thou diddest these things and because I held my tongue thou thoughtest that I was like thee But I will reprooue thee and set them in order before thine eyes 22 Consider now this ye that forget God least I teare you in peeces and there be none to deliuer you 23 He that offereth praise doth glorifie me and who composeth his way him will I cause to enioy the saluation of God ANALYS PSALM 50. The Prophet in this Psalme representeth vnto vs the Lord our God in the quality of a Iudge sitting in his throne of Maiestie assisted with a most solemne assembly and presence of all creatures in heauen and earth before whom as witnesses of his vpright and equall proceeding hee disputeth and determineth a cause in controuersie betwixt himselfe and his people of Israel The controuersie is this What that is wherein the true worship of the Lord consisteth whether it be the ceremoniall action of sacrificing or the spirituall conformitie of the heart to the Lords will That we may the better conceiue what is deliuered in this Psalme wee are to consider that there bee two parts thereof The one a preface from the beginning of the first verse to the end of the seuenth The other the Lords contestation with his people about the said controuersie from the beginning of the 8. verse to the end of the 23. Touching the preface the scope thereof is to shew that there is iust cause why the Israelites ought with al attention and reuerence to heare the Lord while he debateth this question of his worship with them To induce them to this duty of all carefull and respectiue hearing there are exhibited in the said preface two arguments 1. The first is a description made by the Prophet of the Maiestie wherewith the Lords comming into his most royall Court to define of the said controuersie is accompanied vers 1.2.3.4.5.6 2. The second is a motiue propounded ver 7. by the Lord himselfe taken from the consideration of the singular mercie shewed by him vnto the Israelites The Maiesty of the Lords comming into his iudiciall Court for the purpose mentioned is by the Prophet set forth vnto vs by sundrie particulars namely 1. By a summarie report of his nature vers 1. Where he who commeth as Iudge in this cause is said to be The mightie God the God Iehoua and therefore of infinite Maiestie 2. By his action of summoning the solemne assemblie that is to be present at this iudgement ver 1. Where by these words The Lord hath spoken and called the earth the Prophet implieth that the Lord himself doth as it were in person solemnely summon the said assemblie 3. By noting the greatnes of this assembly vers 1. and 4. Where it appeareth that all creatures on earth and in heauen also are summoned to furnish this solemne presence that they might be witnesses of the Lords proceeding with his people 4. By the magnificencie of the place where the Lord is to sit as Iudge and to shine in his glorie This place is Sion vers 2. Where it is said That out of Sion God shineth that is Sion is the place out of which hee speaketh and where he sheweth himselfe for the sentencing of the cause in question That Sion is a place of magnificencie it appeareth by this in that it is called a place of most perfit beautie that is a place which had the word and ordinances of the Lord in which the beautie of his holinesse power wisedome mercie and iustice was discerned and beheld 5. By the end of his comming as Iudge in this cause vers 3. and 4. In the third verse it is said The Lord will come and not be silent that is will reproue his people and deliuer vnto them as it is said ver 4. what is law in the cause controuersed 6. By the glorie of his power vers 3. Where by these words there shall be a deuouring fire before him and a mightie tempest is expressed the mightie power of the Lord whereby he is able to reuenge himselfe vpon the contempt of his Maiestie and to frustrate all opposition against him 7. By imparting with vs the formall course which the Lord holdeth in citing the parties namely the Israelites with whom he is to deale in this controuersie The course he taketh for citing the said parties doth consist 1. In the summons made by himselfe of the apparitors whom he is to imploy in this proper seruice of citing the said parties The apparitors imployed in this seruice are the creatures in heauen and earth vers 4. 2. In the charge and commission giuen by the Lord to the said apparitors for the seruice they are to performe vers 5. Where their commission and charge is noted to bee this namely to cite and draw together his people to an appearance before him And least the said apparitors should faile in the performance of their charge by mistaking and citing one people for another the Lord doth describe vnto them vers 5. the people that are to be cited The description is this 1. They are such whom the Lord hath honoured with the title of his welbeloued vers 5. 2. They are such as made a couenant with the Lord and confirmed it by interposing and offering of sacrifice vers 5. Now these actions of making and confirming the said couenant are vers 6. declared and distinguished by noting the time whē they were performed which was foorthwith vpon the publication of the law When the heauens did yeeld vnto the Lord this testimonie that hee was a righteous God and the soueraigne Iudge of the world vers 6. Thus you see the Description made by the Prophet of the Maiestie of the Lords comming to sit in iudgement vpon the cause in controuersie betwixt him and his people And this is the first argument whereby to raise vp in the Israelites all attentiue and reuerent hearing of the Lord. The second argument for this end and purpose is a motiue propounded by the Lord himselfe and concluded thus I who speake vnto thee O Israel am be who hath couenanted with thee to bee a God of infinite mercie and fauour vnto thee vers 7. in the end Where it is said I am God euen thy God Which words doe import that the Lord hath couenanted with his people to bestow vpon them the blessings of this and the future life Therefore thou oughtest in dutie to heare me with all attention and reuerence while I contest with thee and decide the cause in question betwixt vs ver 7. in the beginning Hitherto of the preface of this Psalme There followeth now to be considered The Lords contestation with the Israelites about this questiō of his worship Of the Lords contestation in this behalfe there be two parts The one a refutation of their colourable pretences and allegations From the beginning of the 8. verse to the end of the 13 and then from the beginning of the 16.
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