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A man in honour , and who vnderstandeth not , is made like to the beasts that perish . Psal. 49.21 .
Life is in the way of righteousnesse , and the pathway thereof leades not vnto death . Prou. 12.28 .
Thomas
Man
vers.
1
,
2.
If
the
godly
man
only
be
blessed
,
then
in
case
we
desire
to
be
blessed
,
we
ought
to
betake
ourselues
to
a
course
of
pietie
.
But
the
godly
man
only
is
blessed
.
Therefore
in
case
we
desire
to
be
blessed
,
we
ought
to
betake
our selues
to
a
course
of
pietie
.
That
in
case
we
would
be
possessed
of
a
thing
,
we
must
be
made
capable
thereof
,
and
vse
the
meanes
tending
thereto
.
His
forbearance
of
sinfull
actions
His
imployment
in
actions
of
pietie
,
Taking
delight
in
the
Law
of
God
,
Meditating
in
the
same
Law
day
and
night
,
vers.
3.
vers.
3.
vers.
4.
in
the
beginning
.
vers.
3.
the
wicked
are
as
chaffe
which
the
winde
driueth
away
.
the
assemblie
of
the
iust
That
with
the
godly
it
succeedeth
prosperously
in
either
life
.
vers.
6.
in
the
beginning
.
vers.
3.
that
the
Lord
approueth
and
liketh
the
way
of
the
godly
The
Lord
doth
dislike
and
hate
the
way
of
the
wicked
,
the
way
of
the
wicked
shall
perish
:
Therefore
the
Lord
doth
approoue
and
like
the
way
of
the
godly
man
:
his
person
and
holy
cariage
of
life
,
Herod
,
Pilate
vers.
10.11.12
being
wise
and
learned
forbearing
all
deseignes
and
practises
against
Christ
.
with
all
reuerence
and
with
a
full
ioy
of
heart
,
accompanied
with
a
speciall
humbling
and
trembling
at
the
consideration
of
Christs
Maiestie
and
their
former
rebellions
.
kissing
the
Son
a
spirituall
worship
vnto
Christ
,
but
also
publikely
professe
their
alleageance
vnto
him
,
and
obedience
to
the
royall
authoritie
and
lawes
of
his
kingdome
.
vers.
1.
&
2.
Both
these
verses
carrie
this
sense
,
ver.
10.11.12
The
authors
and
contriuers
of
them
,
which
were
in
the
time
of
Dauid
,
the
Princes
,
and
people
of
the
tenne
tribes
:
the
Philistims
,
Ammonites
and
Moabites
:
but
in
the
time
of
Christ
,
the
Princes
and
people
of
the
Iewes
,
with
Herod
and
Pilate
.
The
seuerall
degrees
of
them
,
which
are
:
Their
tumultuous
mutining
and
raging
Their
plotting
and
contriuing
of
the
courses
they
are
to
hold
for
the
accomplishment
of
their
deseignes
,
Their
presenting
of
themselues
in
open
field
and
in
actions
of
publike
hostilitie
,
Their
consulting
vpon
all
occurrences
and
deuising
of
stratagems
,
that
may
any
way
aduance
the
execution
of
their
proiects
,
The
persons
against
whom
the
said
proceedings
are
:
they
being
intended
not
onely
against
Christ
,
but
in
the
person
of
Christ
against
God
the
Father
,
the
author
and
erector
of
Christs
kingdome
,
The
maine
scope
and
end
of
them
:
which
is
the
subuersion
of
Christs
kingdome
,
breaking
their
bands
and
cords
Let
vs
breake
their
bands
,
&c.
If
the
Lord
hold
no
accompt
of
your
deseignes
and
attempts
,
but
will
proceede
to
the
confounding
of
them
:
then
can
you
not
preuaile
by
them
against
his
Christ
.
But
the
Lord
holdeth
no
accompt
of
your
deseignes
and
attempts
,
but
will
proceede
to
the
confounding
of
them
,
the
Lord
will
laugh
and
mocke
at
them
,
Therfore
can
you
not
preuaile
against
his
Christ
,
The
Lords
power
,
whereby
he
is
able
to
defeate
them
,
The
circumstance
of
time
when
he
will
doe
it
,
(
then
Whom
the
Lord
hath
annoynted
King
ouer
his
Church
,
against
him
you
must
not
combine
,
but
doe
worship
and
homage
vnto
him
.
But
it
is
his
Sonne
Christ
prefigured
by
Dauid
,
whom
the
Lord
hath
annoynted
King
ouer
his
Church
,
Therefore
against
Christ
you
must
not
combine
,
but
doe
worship
and
homage
vnto
him
,
vers.
6.
ver.
7.
Where
it
is
said
,
that
is
,
I
,
who
am
the
eternal
Sonne
of
God
,
will
for
your
satisfaction
herein
make
knowne
vnto
you
the
decree
made
by
the
Lord
touching
the
choise
&
ordaining
of
me
his
Sonne
Christ
to
be
King
ouer
his
Church
.
vers.
6.
By
the
instrument
,
who
publisheth
the
same
.
By
the
parts
thereof
Thou
art
my
Sonne
,
&c.
The
first
is
,
the
designing
of
the
person
of
the
King
,
and
the
notifying
of
the
choise
and
consecration
made
of
him
,
The
person
of
the
King
is
designed
and
noted
in
these
words
:
Thou
art
my
Sonne
:
and
so
consequently
King
of
heauen
and
earth
.
The
notifying
of
the
choise
and
consecration
made
of
this
person
,
is
in
these
words
:
This
day
haue
I
begotten
thee
.
(
this
day
The
second
part
of
the
said
decree
concernes
the
kingdome
giuen
vnto
Christ
,
Where
this
kingdome
is
described
vnto
vs
:
By
the
meanes
whereby
it
is
obtained
,
namely
,
the
intercession
of
Christ
,
in
these
words
:
Aske
of
me
.
By
the
kinde
and
nature
of
it
:
it
being
not
an
estate
determinable
at
a
certaine
time
,
but
an
inheritance
to
be
possessed
for
euer
.
By
the
largenes
thereof
:
it
being
not
closed
vp
within
the
limits
and
precincts
of
Iudea
,
but
extendable
to
all
the
Nations
of
the
earth
.
The
third
part
of
the
said
decree
,
is
touching
the
administration
of
this
kingdome
of
Christ
,
By
opposing
against
Christ
you
shall
suddenly
perish
,
perishing
in
the
way
Therefore
see
that
you
doe
worship
and
homage
vnto
him
,
By
the
efficient
cause
of
their
ruine
,
namely
,
the
iustice
of
God
whereby
he
punisheth
the
wicked
,
signified
vnder
the
name
of
Gods
wrath
,
which
being
kindled
consumes
the
vngodly
.
By
an
argument
taken
from
the
contraries
,
thus
:
Who
subiect
themselues
vnto
Christ
shall
be
blessed
,
Therefore
who
oppose
themselues
against
Christ
shall
perish
.
Mictam
of
Dauid
The
one
an
effectuall
request
vnto
God
:
The
other
a
thankesguing
vers.
1.
in
the
end
.
ver.
1.
in
the
beginning
.
If
thou
be
my
soueraigne
Lord
,
and
I
thy
seruant
,
let
me
be
preserued
by
thee
.
But
thou
art
my
soueraigne
Lord
,
and
I
thy
seruant
,
Therfore
let
me
,
O
Lord
,
be
preserued
by
thee
,
vers.
3.
Where
the
Prophet
maketh
profession
of
extending
his
well
doing
to
the
Saints
and
the
excellent
of
the
earth
:
that
is
,
to
Gods
children
.
vers.
1.
By
a
description
of
Gods
deare
children
.
By
noting
the
persons
,
who
haue
no
part
in
the
Prophets
well
doing
.
By
setting
downe
the
motiue
inducing
him
to
the
doing
of
good
vnto
the
Lords
children
.
The
one
stileth
them
with
the
name
of
Saints
:
they
being
such
whom
the
Lord
by
his
spirit
hath
sanctified
and
set
apart
to
the
duties
of
holinesse
,
The
other
honoureth
them
with
the
name
of
the
excellent
and
worthies
of
the
earth
:
which
is
an
effect
of
the
former
,
The
Lord
himselfe
:
who
is
alsufficient
,
and
can
no
waies
be
aduantaged
by
any
mans
well
doing
,
The
prophane
and
wicked
of
the
world
.
The
exclusion
of
these
from
communicating
in
the
good
he
is
ready
to
do
,
is
implied
in
the
profession
he
maketh
to
extend
his
well
doing
to
the
Saints
:
and
therefore
not
to
the
prophane
and
wicked
:
of
whom
he
doth
protest
his
hatred
and
detestation
.
So
as
by
noting
the
persons
vnto
vs
,
who
haue
no
part
in
his
well
doing
,
we
may
vnderstand
him
as
if
he
reasoned
thus
:
The
persons
that
are
to
haue
part
in
the
fruites
of
my
well
doing
,
are
either
thou
O
Lord
,
or
the
wicked
,
or
thy
deare
children
.
Not
thou
O
Lord
,
who
canst
not
be
aduantaged
thereby
:
nor
the
wicked
,
whom
I
hate
and
detest
.
Therefore
they
are
thy
deare
children
,
whom
I
loue
,
that
are
to
haue
part
in
the
fruites
of
my
well
doing
.
vers.
3.
in
the
end
.
vers.
3.
in
the
beginning
.
vers.
4.
vers.
3.
in
the
end
.
detestation
of
them
By
a
description
of
Idolaters
By
two
actions
of
the
Prophets
,
whereby
he
discouereth
and
professeth
his
hatred
of
them
,
Is
from
a
comparison
:
wherein
they
are
resembled
to
men
who
marrie
wiues
and
conferre
dowries
vpon
them
.
It
is
from
the
effect
and
issue
which
followeth
vpon
this
course
held
by
Idolaters
.
His
renouncing
all
communication
with
them
in
their
sacrifices
.
His
protesting
against
all
future
mention
of
their
names
in
his
mouth
.
vers.
7.
and
9.
will
praise
the
Lord
Wherefore
my
heart
is
glad
,
and
my
tongue
reioyceth
:
and
my
flesh
doth
rest
securely
:
My
whole
person
hath
cause
of
speciall
reioycing
and
comfort
in
regard
of
the
Lords
blessings
bestowed
on
me
.
The
Eternall
hath
bestowed
sundrie
benefits
vpon
me
,
Therfore
will
I
magnifie
him
with
my
heart
and
tongue
,
First
in
generall
Then
in
particular
the
Lord
onely
,
and
none
other
,
is
vnto
him
absolute
and
perfit
happinesse
:
The
giuing
of
the
said
happinesse
:
which
he
doth
significantly
implie
,
by
glorying
that
the
Lord
is
the
portion
of
his
inheritance
and
of
his
cup
:
that
is
,
the
author
and
supplier
vnto
him
of
all
comfort
and
blessednes
both
for
this
and
the
future
life
,
The
preseruing
thereof
being
giuen
vnto
him
.
For
vers
.
in
the
end
,
he
honoureth
God
for
the
maintenance
and
support
of
his
lot
:
that
is
,
the
state
of
happinesse
allotted
vnto
him
.
The
pleasure
accompanying
the
same
,
vers.
Where
he
likewise
glorieth
,
that
the
lines
are
fallen
vnto
him
in
pleasant
places
:
and
that
he
hath
a
faire
and
goodly
heritage
.
By
lines
and
the
heritage
he
speaketh
of
,
he
meaneth
the
estate
of
happinesse
,
which
by
the
free
mercie
of
God
is
befallen
vnto
him
:
and
that
it
is
in
pleasant
places
and
most
faire
.
Whereby
hee
noteth
the
pleasure
accompanying
the
said
estate
.
The
name
of
lot
and
lines
seemeth
to
be
taken
by
the
Prophet
from
the
ancient
manner
of
surueying
and
diuiding
lands
and
inheritances
:
as
wee
finde
obserued
and
practised
by
in
the
diuision
of
Canaan
amongst
the
Israelites
.
For
the
sanctification
of
his
heart
.
For
two
future
benefits
,
namely
,
his
resurrection
,
and
life
eternall
.
The
illumination
of
his
vnderstanding
Direction
of
his
thoughts
and
affections
,
Perseuerance
in
faith
and
dependance
on
God
,
I
doe
by
faith
euer
rest
vpon
the
Lord
for
his
help
,
Sith
the
Lord
is
at
my
right
hand
,
Therefore
shall
I
euer
stand
in
the
fauour
of
the
Lord
,
and
neuer
so
be
shaken
as
to
fall
from
it
,
Of
his
resurrection
Of
the
eternall
life
Thou
wilt
not
leaue
my
soule
in
the
graue
nor
suffer
thy
welbeloued
to
see
corruption
.
The
blessing
of
eternall
life
Thou
wilt
make
me
know
the
path
of
life
:
With
fulnes
of
ioyes
With
an
eternal
continuance
of
the
said
ioyes
.
Of
both
these
the
efficient
cause
is
specified
,
namely
,
the
face
and
presence
of
God
.
vers.
7.9.11.12
Heare
me
and
haue
mercie
on
me
,
Hide
not
thy
face
from
me
,
and
forsake
not
thy
seruant
,
Teach
me
thy
way
,
and
guide
me
through
the
right
path
,
Deliuer
me
not
to
my
enemies
,
Abandon
me
not
,
O
Lord
,
to
mine
enemies
,
but
deliuer
me
from
them
.
vers.
1.
Where
the
Prophet
twice
setteth
downe
this
sentence
vnder
an
interrogatorie
forme
of
speech
,
thus
:
As
if
hee
should
say
:
I
feare
not
man
,
but
rest
securely
vpon
the
Lord
.
vers.
7.9.11.12
By
acquainting
vs
with
the
ground
of
his
secure
dependance
vpon
the
Lord
.
By
a
comparison
from
the
greater
to
the
lesse
.
By
answering
an
exception
that
may
be
taken
against
the
said
Assumption
.
The
Lord
hath
in
former
times
deliuered
mee
from
trouble
,
light
,
deliuerance
,
strength
of
life
,
Therefore
doe
I
securely
rest
vpon
the
Lord
,
Of
whom
should
I
be
afraid
?
vers.
2.
vers.
1.
If
mightie
armies
should
enuiron
me
and
conspire
my
destruction
,
yet
would
I
rest
securely
vpon
the
Lord
,
Mine
heart
should
not
feare
I
would
trust
in
this
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
.
What
the
exception
is
What
is
the
answere
thereto
His
tendering
of
the
said
request
.
His
present
separation
from
the
Lords
house
.
The
first
concerning
the
Lords
daily
protection
of
the
Prophet
,
is
set
downe
vers
.
the
Lord
in
the
time
of
trouble
hideth
him
and
setteth
him
vpon
a
rocke
,
The
second
touching
his
present
participation
in
the
Lords
solemne
worship
by
faith
and
affection
of
hart
,
That
now
his
head
is
lifted
vp
aboue
his
enemies
,
The
third
concerning
the
certaintie
of
his
future
and
personall
communication
in
the
Lords
worship
performed
in
the
Sanctuarie
,
That
he
will
offer
in
his
Tabernacle
sacrifices
of
ioy
:
that
he
will
sing
and
praise
the
Lord
:
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
,
seeking
his
face
for
calling
vpon
him
in
the
time
of
trouble
,
the
seeking
of
his
face
My
heart
telleth
me
thus
much
from
God
,
That
wee
should
seeke
his
face
.
O
Lord
,
I
seeke
thy
face
.
Therefore
it
may
please
thee
(
O
Lord
)
to
giue
vnto
me
a
gratious
eare
for
my
deliuerance
,
Thou
hast
heretofore
bin
mine
aide
and
deliuerance
from
mine
enemies
,
Therefore
now
likewise
(
O
Lord
)
deliuer
me
from
them
,
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
,
That
his
father
and
mother
forsake
him
:
Wherefore
I
pray
thee
(
O
Lord
)
let
me
finde
help
and
protection
at
thy
hands
against
mine
enemies
,
Let
the
Lord
receiue
me
,
or
gather
me
vp
.
Because
of
such
as
obserue
me
:
My
remaining
in
trouble
will
discourage
thy
people
,
and
occasion
the
wicked
to
triumph
and
blaspheme
,
Therefore
deliuer
me
(
O
Lord
)
calling
vnto
thee
for
helpe
against
enemies
,
My
enemies
would
depriue
me
of
my
good
name
and
of
my
life
,
Wherefore
suffer
me
not
(
O
Lord
)
to
rest
exposed
vnto
their
malice
,
but
deliuer
me
from
them
,
vers.
13.
vers.
14.
Where
this
conclusion
is
deliuered
by
way
of
an
exhortation
vnto
himselfe
.
I
should
haue
fainted
,
except
I
had
beleeued
that
I
should
see
the
goodnes
of
the
Lord
in
the
land
of
the
liuing
.
vers.
14.
in
the
midst
.
vers.
14.
in
the
beginning
and
end
of
the
verse
.
With
the
author
of
the
Psalm
:
who
is
the
Prophet
Dauid
.
With
the
time
of
the
inditing
thereof
:
which
was
vpon
his
escape
from
Achis
King
of
the
Philistins
:
who
is
by
a
name
common
to
the
Kings
of
that
people
intitled
Abimelech
.
With
the
occasion
of
inditing
the
said
Psalme
:
which
was
the
Prophets
safe
escape
and
deliuerance
from
so
capitall
an
enemie
as
King
Achis
.
This
his
escape
is
set
foorth
by
noting
vnto
vs
the
meane
vsed
for
effecting
the
same
:
which
was
Dauids
changing
of
his
ordinarie
cariage
and
behauiour
,
that
is
,
his
counterfeiting
the
losse
of
his
wit
and
sense
.
For
the
Lord
did
by
his
prouidence
so
order
the
Prophets
disguising
in
this
behalfe
,
that
it
made
way
for
his
deliuerance
.
By
his
owne
personall
magnifying
the
Lord
for
the
said
deliuerance
,
By
a
double
exhortation
vnto
others
.
For
he
inuiteth
others
To
concurre
with
him
in
this
dutie
of
magnifying
the
Lord
,
To
hold
a
course
Partly
of
meditating
on
the
Lords
goodnes
,
Partly
of
fearing
the
Lord
The
time
,
when
he
will
doe
it
,
where
he
saith
,
that
he
will
at
all
times
magnifie
the
Lord
.
The
instrument
,
wherewith
he
will
performe
this
action
of
magnifying
the
Lord
,
I
will
praise
him
(
saith
he
)
with
my
mouth
.
The
affection
,
wherewith
he
will
accompanie
this
dutie
of
extolling
the
Lord
,
My
soule
(
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
.
The
effect
wrought
in
others
by
performing
this
dutie
of
praise
vnto
the
Lord
,
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
.
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
and
the
Philistins
v.
4.
The
Lords
gratious
proceeding
in
generall
with
his
children
.
The
effect
,
which
the
obseruation
of
the
Lords
mercie
in
the
deliuerance
of
Dauid
worketh
in
others
.
Such
as
call
vpon
the
Lord
out
of
an
heart
fearing
him
,
are
protected
and
deliuered
by
him
,
But
I
Dauid
called
on
the
Lord
out
of
an
heart
fearing
him
,
I
sought
the
Lord
out
of
an
heart
fearing
him
.
This
poore
man
cried
vnto
the
Lord
:
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
,
The
recourse
that
others
shall
make
vnto
the
Lord
by
humble
petition
in
the
day
of
their
trouble
,
They
shall
looke
vnto
the
Lord
and
flock
vnto
him
:
their
faces
shall
not
be
ashamed
:
The
one
of
meditating
on
the
goodnes
of
the
Lord
,
to
the
end
they
may
repose
vpon
him
,
The
other
of
fearing
the
Lord
,
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
,
Therefore
ought
wee
to
meditate
on
the
goodnes
of
the
Lord
,
that
wee
may
thereupon
be
mooued
to
trust
in
him
,
vers.
10.
in
the
end
.
vers.
10.
in
the
beginning
.
young
lions
Young
lions
are
in
want
and
hunger
,
But
such
as
feare
the
Lord
,
want
no
good
thing
,
To
seeke
the
Lord
by
prayer
.
What
this
feare
is
,
whereto
the
Prophet
perswadeth
,
and
which
is
accompanied
with
the
happines
spoken
of
in
the
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
,
By
noting
vnto
them
the
worthines
of
the
subiect
,
in
the
knowledge
wherof
he
would
informe
them
:
which
is
,
the
feare
of
the
Lord
,
By
remembring
vnto
them
,
the
desire
that
is
in
euerie
of
them
of
an
happie
life
,
(
What
man
is
he
that
desireth
life
?
)
vers.
12.
and
13.
vers.
12.
in
the
beginning
.
In
a
religious
vse
of
the
tongue
,
In
forbearance
of
sinfull
actions
,
and
in
doing
of
that
which
is
iust
and
good
before
God
and
man
,
The
one
is
,
the
seeking
after
peace
and
concord
with
men
.
The
other
is
,
the
intertaining
of
it
when
it
is
found
and
procured
.
vers.
16.
Where
the
Prophet
by
particulating
these
two
actions
of
the
Lord
,
namely
,
the
Prophet
(
I
say
)
vnder
the
name
of
these
two
speciall
actions
,
doth
implie
and
signifie
the
Lords
gratious
proceeding
in
euery
respect
with
the
righteous
,
that
is
,
with
such
as
performe
obedience
to
his
law
.
vers.
14.
and
15.
vers.
17.
and
22.
vers.
16.18.19.20.21.23
The
one
is
,
the
Lords
rooting
from
out
the
earth
the
memorie
of
the
wicked
,
The
other
is
,
the
Lords
ordering
of
the
wicked
to
be
instruments
of
their
owne
destruction
,
Not
to
grieue
at
the
prosperitie
of
the
wicked
.
To
rest
vpon
the
Lord
.
To
walke
obediently
before
him
Trust
in
the
Lord
and
doe
good
.
Waite
on
the
Lord
and
keepe
his
way
.
doing
good
keeping
the
Lords
way
Delight
thy selfe
in
the
Lord
.
Vers.
5.
and
7.
Vers.
27.
The
Lords
proceeding
with
the
wicked
to
their
ruine
.
The
Lords
proceeding
with
the
godly
to
their
good
.
(
saith
the
Psalmist
of
resting
vpon
the
Lord
,
and
walking
obediently
before
him
,
without
grieuing
at
the
prosperitie
of
the
wicked
.
vers.
3.
And
repeated
vers.
9.
&
11.
And
vers.
27.
&
34.
vers.
3.
Also
vers.
27.
and
34.
Inhabite
thou
Thou
shalt
inhabite
the
earth
and
be
fed
assuredly
.
They
shall
by
inheritance
possesse
the
earth
.
vers.
4.
in
the
end
.
vers.
4.
in
the
beginning
.
That
this
is
the
interpretation
and
sense
of
these
words
:
is
shewed
before
vers.
5.
in
the
end
.
Where
it
is
said
:
that
is
vers.
5.
in
the
beginning
:
where
vnder
the
name
of
one
part
of
the
question
,
both
parts
of
it
are
to
be
vnderstood
.
That
,
howsoeuer
the
godly
man
is
exposed
to
calumnies
and
oppressions
,
yet
it
followeth
not
,
that
therefore
it
succeedeth
ill
with
him
in
his
particular
.
That
howsoeuer
the
innocencie
of
the
godly
be
at
sometime
couered
as
it
were
with
a
thicke
and
darke
mist
of
slander
and
oppression
,
yet
the
Lord
will
in
his
good
time
scatter
and
dissolue
this
mist
,
and
so
make
the
innocencie
of
the
godly
apparant
and
cleere
to
the
world
.
that
is
This
is
declared
by
noting
vnto
vs
the
cause
of
this
plotting
,
namely
,
their
malice
:
which
is
implied
and
signified
by
that
effect
of
Their
plotting
against
the
iust
is
vaine
and
without
successe
,
Therefore
the
plotting
of
the
wicked
against
the
iust
hindreth
not
,
but
that
the
Lord
may
be
said
to
hold
notwithstanding
a
gratious
proceeding
with
a
determination
on
the
part
of
the
Lord
,
to
dispatch
the
wicked
ere
they
execute
their
designes
.
The
Lord
doth
by
the
eye
of
his
prouidence
direct
to
a
reall
issue
his
determined
dispatch
of
the
wicked
,
ere
they
execute
their
designe
against
the
iust
,
The
Lord
seeth
the
day
Therefore
the
plotting
of
the
wicked
against
the
godly
is
vaine
and
without
successe
,
By
comparing
the
little
pittance
of
the
godly
with
the
wealth
of
the
wicked
,
in
the
quantitie
of
the
present
vse
and
comfort
yeelded
by
each
of
them
,
By
comparing
the
said
little
pittance
with
the
wealth
of
the
wicked
,
in
the
point
of
lasting
and
continuance
incident
to
each
of
them
,
The
wealth
of
the
wicked
doth
vanish
and
perish
,
But
the
substance
and
reliefe
of
the
godly
doth
last
and
remaine
,
The
Lord
vpholdeth
the
iust
vers.
17.
&
18.
That
the
Lord
supporteth
the
iust
:
hath
that
regard
to
their
substance
and
reliefe
,
as
it
neuer
faileth
them
.
their
possession
lasteth
for
euer
vers.
18.
in
the
beginning
:
where
it
is
said
:
that
is
vers.
17.18
vers.
19.
vers.
17.18
The
first
serueth
to
distinguish
betwixt
that
which
in
the
time
of
famine
befalleth
vnto
the
godly
,
and
that
which
happeneth
not
vnto
them
.
The
argument
of
distinction
is
this
:
The
godly
shall
not
be
distressed
with
want
in
the
time
of
publike
famine
,
But
in
such
a
time
they
shall
be
filled
and
satisfied
,
The
second
is
a
comparison
,
wherein
is
shewed
how
differently
in
the
time
of
famine
it
succeedeth
with
the
wicked
and
the
godly
:
thus
,
The
wicked
shall
perish
in
the
time
of
famine
for
want
of
reliefe
,
But
to
the
godly
reliefe
shall
not
faile
in
such
a
time
,
Euen
as
the
fat
of
tender
lambes
in
sacrifices
consumeth
away
,
So
the
wicked
waste
and
perish
in
the
time
of
famine
,
The
third
illustration
of
the
said
Assumption
is
this
:
The
godly
man
doth
in
the
time
of
famine
giue
vnto
others
for
their
reliefe
,
Therefore
the
godly
man
hath
at
that
time
wherewithall
to
relieue
himselfe
,
The
different
course
held
by
the
wicked
in
the
time
of
famine
:
thus
,
The
wicked
borrow
for
their
reliefe
in
the
time
of
famine
,
and
repay
not
,
But
the
godly
giue
and
are
helpfull
vnto
others
in
that
time
,
By
noting
the
cause
and
meanes
whereby
the
godly
are
inabled
to
giue
and
to
be
helpfull
vnto
others
,
thus
:
Who
by
the
blessing
of
the
Lord
doe
possesse
the
earth
with
the
commodities
of
it
as
the
right
owners
of
the
same
,
they
are
inabled
to
giue
vnto
others
in
the
time
of
famine
.
But
the
godly
by
the
blessing
of
the
Lord
do
possesse
the
earth
with
the
commodities
of
it
,
as
the
right
owners
of
the
same
,
Therefore
the
godly
are
inabled
to
giue
vnto
others
for
their
reliefe
in
th●
time
of
famine
,
vers.
22.
in
the
end
.
vers.
22.
in
the
beginning
.
That
the
godly
shall
neuer
want
reliefe
and
intertainment
,
vers.
23.
Where
these
words
containe
a
description
of
a
godly
man
.
vers.
17.18
vers.
24.
in
the
end
.
vers.
24.
in
the
beginning
.
of
the
perpetuall
reliefe
and
intertainment
supplied
to
the
godly
man
,
vers.
25.
and
26.
vers.
17.18
fauourable
and
gratious
proceeding
held
by
the
Lord
towards
his
children
.
The
Lords
supplying
of
reliefe
from
time
to
time
vnto
the
godly
.
That
the
Lord
proceedeth
with
the
wicked
to
their
ruine
,
and
with
the
godly
to
their
good
:
of
resting
vpon
the
Lord
,
and
walking
obediently
before
him
.
By
this
course
of
resting
on
the
Lord
,
and
walking
obediently
before
him
,
the
godly
shall
enioy
a
long
,
safe
and
comfortable
life
,
Wherefore
rest
on
the
Lord
,
and
walke
obediently
before
him
,
By
noting
vnto
vs
the
cause
of
enioying
so
happie
and
comfortable
an
estate
of
life
,
thus
:
Whom
the
Lord
loueth
and
neuer
forsaketh
,
they
shall
enioy
a
long
,
safe
,
and
comfortable
life
.
But
the
godlie
are
those
whom
the
Lord
loueth
and
neuer
forsaketh
,
Therefore
the
godly
shall
enioy
a
long
,
safe
,
and
comfortable
life
,
By
imparting
with
vs
by
way
of
comparison
,
the
Lords
vnlike
&
different
proceeding
with
the
wicked
,
thus
:
The
wicked
are
cut
off
by
the
Lord
from
the
enioyance
of
this
happie
and
comfortable
life
,
That
not
only
the
wicked
,
but
their
seede
also
and
posteritie
shall
be
cut
off
.
But
the
godlie
shall
enioy
the
said
happie
life
.
By
describing
vnto
vs
a
iust
and
godly
man
,
He
is
a
godly
man
who
conformeth
himself
to
the
law
of
the
Lord
,
In
his
speech
In
his
heart
In
his
life
&
actions
By
answering
an
obiection
made
against
the
enioyance
of
the
said
happie
life
promised
to
the
godly
man
,
in
the
antecedent
of
the
aboue
named
conclusion
.
The
wicked
watcheth
the
righteous
and
seeketh
to
kill
him
,
How
therefore
shall
the
godlie
man
enioy
the
happie
life
promised
vnto
him
?
This
action
of
the
Lords
is
in
the
33.
verse
noted
by
these
two
particulars
:
the
one
,
of
not
leauing
the
iust
in
the
hands
of
the
wicked
:
the
other
,
of
not
suffering
him
to
be
iudicially
at
the
appetite
of
the
wicked
condemned
.
of
resting
on
the
Lord
,
and
walking
obediently
before
him
,
resting
on
the
Lord
,
and
walking
obediently
before
him
,
vers.
34.
in
the
end
.
vers.
34.
in
the
beginning
.
the
peaceable
and
prosperous
end
of
the
iust
,
vers.
39.
and
40.
vers.
37.
The
combat
he
had
betwixt
the
spirit
and
the
flesh
.
The
issue
of
the
said
combat
.
The
actions
of
the
spirit
The
incounter
of
the
flesh
His
resolution
not
to
let
fall
any
passionate
words
,
The
performance
of
this
resolution
While
the
wicked
is
before
me
:
The
performance
of
the
said
resolution
to
be
silent
,
vers.
3.
in
the
midst
.
verse
3.
in
the
beginning
The
one
is
a
further
prouocation
and
increase
of
the
Prophets
passion
,
growing
out
of
the
indeauour
vsed
by
him
to
suppresse
the
same
,
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.
5.
Let
me
know
my
end
:
and
the
measure
of
my
daies
what
it
is
:
and
how
long
I
am
to
liue
vers.
6.
and
7.
vers.
5.
That
his
life
is
exceeding
short
,
In
the
one
he
compareth
the
length
of
his
life
to
the
length
of
a
spanne
,
In
the
other
he
resembleth
his
life
to
that
which
is
nothing
,
man
maketh
great
ado
for
nought
:
That
man
spendeth
his
indeuours
and
trauels
in
vaine
,
By
a
comparison
By
allegation
of
a
particular
instance
,
As
a
bare
shew
or
vanishing
image
is
of
no
substance
or
vse
:
So
neither
are
the
indeuours
or
trauels
of
man
,
Man
gathereth
riches
he
knoweth
not
for
whom
,
that
all
the
indeuours
of
man
are
vaine
.
The
said
issue
is
a
plaine
and
absolute
defeate
giuen
in
this
combat
by
the
Spirit
vnto
the
flesh
.
As
if
he
should
say
vers.
11.13.14
vers.
8.
in
the
end
.
vers.
11.13.14
the
Lords
promise
to
deliuer
those
who
rest
vpon
him
:
humbly
intreate
,
in
the
verse
a
remission
of
all
his
transgressions
:
Deliuer
me
from
all
my
transgressions
,
of
the
remoue
of
the
present
crosse
which
the
Prophet
endured
as
a
punishment
due
to
his
transgressions
.
for
deliuerance
from
the
present
trouble
wherein
he
was
.
remoue
of
his
present
affliction
vers.
9.
in
the
end
.
Where
it
is
said
:
that
is
,
withdraw
this
affliction
from
me
,
least
the
continuance
thereof
occasion
the
foolish
and
wicked
to
traduce
and
reproch
my
profession
of
thy
name
.
So
as
in
this
later
clause
of
the
ninth
verse
,
there
is
folded
vp
and
included
aswell
the
Prophets
sute
as
the
argument
to
perswade
it
.
vers.
10.
in
the
former
part
.
vers.
11.13.14
vers.
10.
in
the
end
.
vers.
10.
in
the
beginning
.
I
quaile
and
faint
vnder
the
burden
of
this
my
affliction
,
it
being
farre
surpassing
my
strength
,
It
may
please
thee
therefore
(
O
Lord
)
to
remoue
it
from
me
,
Remoue
from
me
thy
wound
If
no
man
be
of
sufficient
strength
to
endure
thy
afflicting
hand
,
then
must
I
needes
faint
vnder
it
.
But
no
man
is
of
sufficient
strength
to
endure
thy
afflicting
hand
,
Therefore
must
I
needes
faint
vnder
it
,
By
noting
the
efficient
cause
mouing
the
Lord
to
inflict
punishments
:
By
a
comparison
As
a
moth
is
so
exceedingly
brittle
,
as
that
with
a
touch
of
the
finger
it
is
presently
dissolued
:
So
man
and
whatsoeuer
is
of
strength
and
excellency
in
man
is
so
weake
,
that
it
cannot
endure
the
touch
of
the
Lords
afflicting
finger
,
without
being
reduced
to
nought
,
By
imparting
with
vs
the
nature
and
condition
of
man
:
Nothing
meerely
vanity
is
of
sufficient
strength
to
endure
the
afflicting
hand
of
God
.
Euery
man
is
meerely
vanitie
Therefore
no
man
is
of
sufficient
strength
to
endure
the
afflicting
hand
of
God
,
vers.
13.
in
the
end
.
vers.
13.
in
the
beginning
.
vers.
13.
in
the
end
.
The
petitioners
extraordinarie
vehemencie
and
earnestnes
in
pressing
the
Lord
to
a
grant
of
the
petition
offered
.
By
iterations
of
calling
vpon
the
Lord
to
heare
him
.
By
the
petitioners
crying
vnto
the
Lord
,
By
effusion
of
his
teares
vers.
14.
in
the
later
part
of
the
verse
.
Where
vnto
these
words
I
take
the
exposition
,
which
I
haue
set
down
,
to
be
most
agreeable
,
and
suting
with
the
Prophets
intention
in
this
last
argument
.
vers.
14.
in
the
beginning
.
Where
the
Prophet
intreateth
the
Lord
to
stay
his
hand
from
him
:
that
is
,
vers.
17.
such
as
repose
on
their
wealth
and
boast
in
the
multitude
of
their
riches
,
though
they
beset
him
on
each
side
,
and
be
as
it
were
at
his
heeles
ready
to
surprize
him
.
That
none
of
them
ought
to
feare
the
wicked
,
though
abounding
in
riches
and
glorying
in
the
strength
of
them
.
Summoneth
such
as
are
to
be
his
auditors
.
Soliciteth
audience
and
attention
at
their
hands
.
In
generall
In
particular
The
vulgar
people
,
the
noble
,
the
rich
,
and
the
poore
.
The
excellencie
and
worthines
of
the
said
doctrine
,
His
readines
to
concurre
with
them
in
a
serious
meditation
thereof
,
The
manner
and
forme
of
tendring
and
publishing
the
said
doctrine
,
vers.
4.5
vers.
2.3
vers.
17.
vers.
6.
and
7.
vers.
18.
ver.
6.7
vers.
17.
The
first
branch
of
this
Assumption
is
vers.
8.
&
10
:
the
second
is
vers.
12.
and
13
:
the
third
is
vers.
15.
vers.
6.
and
7.
The
one
is
set
downe
The
other
is
deliuered
By
a
testimonie
from
common
experience
and
obseruation
,
That
it
is
seene
and
obserued
,
that
the
wise
and
the
foolish
die
:
and
therefore
it
is
out
of
question
that
they
die
.
By
a
speciall
act
of
leauing
their
goods
to
others
either
by
testament
and
gift
,
or
by
way
of
other
conueiance
.
They
leaue
their
wealth
to
others
by
way
of
testament
,
or
other
conueiance
,
Therefore
it
is
apparant
that
they
are
subiect
to
death
,
dying
of
the
wicked
in
the
memory
and
honour
of
their
names
,
Yet
man
shall
not
continue
in
honor
:
That
the
wicked
die
in
the
memorie
and
honour
of
their
names
,
By
an
argument
of
Diuersitie
The
intention
of
the
wicked
is
to
eternize
the
memorie
of
their
names
,
by
building
faire
houses
and
calling
them
by
their
names
vpon
earth
:
Yet
shall
they
not
make
their
memorie
and
honour
of
their
names
immortall
,
By
a
Similitude
As
brute
beasts
perish
,
and
together
with
them
the
remembrance
of
them
,
So
the
wicked
who
glorie
in
their
riches
shall
perish
,
without
leauing
any
memorie
of
their
names
,
dying
of
the
wicked
in
the
persons
of
their
posterity
,
death
seazeth
vpon
them
and
consumeth
them
.
vers.
15.
in
the
middest
.
Where
the
said
day
is
called
the
Morning
.
vers.
15.
in
the
end
.
vers.
16.
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
.
vers.
18.
vers.
17.
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
,
yet
shall
they
at
their
death
rest
naked
and
stripped
of
all
their
wealth
and
glorie
,
and
so
be
in
a
most
wretched
case
,
By
a
comparison
from
the
greater
,
thus
:
After
this
life
,
though
neuer
so
long
,
they
shall
be
excluded
from
eternall
life
,
No
marueile
then
if
at
their
death
they
rest
naked
and
stripped
of
their
wealth
and
glorie
,
As
the
brute
beasts
die
and
rest
vncapable
of
eternall
life
,
So
shall
the
wicked
die
and
rest
vncapable
of
eternall
life
,
A
man
in
honour
hauing
no
vnderstanding
:
the
want
of
the
knowledge
and
feare
of
God
:
The
one
,
a
preface
The
other
,
the
Lords
contestation
with
his
people
about
the
said
controuersie
:
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
The
second
is
,
a
motiue
propounded
,
ver.
by
the
Lord
himselfe
,
taken
from
the
consideration
of
the
singular
mercie
shewed
by
him
vnto
the
Israelites
.
By
a
summarie
report
of
his
nature
,
The
mightie
God
,
the
God
Iehoua
:
By
his
action
of
summoning
the
solemne
assemblie
that
is
to
be
present
at
this
iudgement
,
The
Lord
hath
spoken
and
called
the
earth
,
By
noting
the
greatnes
of
this
assembly
,
By
the
magnificencie
of
the
place
,
where
the
Lord
is
to
sit
as
Iudge
,
and
to
shine
in
his
glorie
.
That
out
of
Sion
God
shineth
:
a
place
of
most
perfit
beautie
:
By
the
end
of
his
comming
as
Iudge
in
this
cause
,
The
Lord
will
come
and
not
be
silent
:
By
the
glorie
of
his
power
,
(
there
shall
be
a
deuouring
fire
before
him
and
a
mightie
tempest
)
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
.
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
,
In
the
charge
and
commission
giuen
by
the
Lord
to
the
said
apparitors
for
the
seruice
they
are
to
performe
,
They
are
such
,
whom
the
Lord
hath
honoured
with
the
title
of
his
welbeloued
,
They
are
such
,
as
made
a
couenant
with
the
Lord
,
and
confirmed
it
by
interposing
and
offering
of
sacrifice
,
When
the
heauens
did
yeeld
vnto
the
Lord
this
testimonie
,
that
hee
was
a
righteous
God
and
the
soueraigne
Iudge
of
the
world
,
vers.
7.
in
the
end
.
Where
it
is
said
:
Which
words
doe
import
,
that
the
Lord
hath
couenanted
with
his
people
to
bestow
vpon
them
the
blessings
of
this
and
the
future
life
.
ver.
7.
in
the
beginning
.
The
one
,
a
refutation
of
their
colourable
pretences
and
allegations
.
The
other
,
a
pronouncing
of
sentence
vpon
the
cause
in
controuersie
:
first
interlocutorily
,
and
then
definitiuely
For
the
omission
of
a
sinfull
act
is
not
reprouable
.
that
is
,
as
often
as
is
prescribed
,
vers.
8.
vers.
9.
That
of
this
ninth
verse
the
sense
is
such
as
I
haue
set
downe
,
may
appeare
by
the
proofe
thereof
added
in
the
two
verses
immediatly
following
.
vers.
8.
First
by
this
conclusion
Who
is
the
Lord
and
owner
of
each
sacrificeable
creature
in
the
world
,
hee
needes
not
to
demaund
and
take
sacrifices
at
thy
hands
.
But
I
Iehoua
am
the
Lord
and
owner
of
each
sacrificeable
creature
in
the
world
,
Therefore
I
neede
not
to
demaund
and
take
sacrifices
at
thy
hands
,
Secondly
,
by
preuenting
and
refelling
an
exception
that
may
be
taken
by
the
Israelites
to
the
said
Assumption
.
Thou
desirest
sacrifices
,
and
takest
contentment
in
them
.
Therefore
it
is
probable
that
thou
wouldest
be
supplied
with
them
at
our
hands
.
First
,
sheweth
the
inconsequence
presented
by
the
Israelites
in
the
said
replie
.
Secondly
,
he
doth
vtterly
disclaime
the
antecedent
part
of
the
said
replie
.
The
Spirituall
conformitie
of
our
hart
and
life
to
the
Lords
will
.
An
acknowledgement
of
the
Lords
blessings
,
made
By
tendering
praise
vnto
him
By
performance
of
vowes
A
calling
vpon
the
Lord
in
the
day
of
trouble
,
If
by
calling
on
me
thou
shalt
receiue
deliuerance
from
thy
trouble
:
then
faile
not
to
call
vpon
me
.
But
by
calling
on
mee
thou
shalt
receiue
at
my
hands
deliuerance
from
thy
trouble
,
Therefore
faile
not
to
call
vpon
me
,
This
is
it
which
is
meant
by
that
action
of
vers.
15.
in
the
end
.
That
their
profession
of
pietie
and
obedience
is
very
odious
in
his
sight
.
vers.
21.
Where
it
is
said
:
that
is
,
thou
hast
imployed
thy selfe
in
these
wicked
actions
.
vers.
16.
vers.
17
vers.
18
vers.
19
vers.
20
vers.
21.
in
the
middest
.
vers.
21.
in
the
beginning
.
By
noting
the
cause
of
that
impious
imagination
in
the
wicked
.
Because
I
held
my
tongue
By
setting
downe
the
euent
and
issue
,
which
the
said
imagination
and
this
abuse
on
the
part
of
the
wicked
of
the
Lords
long
sufferance
,
draweth
with
it
.
The
said
euent
and
issue
is
this
:
namely
,
ver.
22.
in
the
end
:
where
their
perishing
is
expressed
vnder
these
termes
:
vers.
22.
in
the
beginning
.
Definitiue
sentence
vers.
23.
vers.
23.
This
is
it
,
whereto
the
Lord
aimeth
in
his
whole
dispute
with
the
Israelites
in
this
Psalme
.
Of
the
author
thereof
,
namely
,
Dauid
:
and
of
the
person
,
vnto
whose
charge
it
was
committed
to
order
the
singing
of
the
same
,
Of
the
time
when
the
said
Psalme
was
indited
.
occasion
whereupon
the
said
Psalme
was
indited
.
For
himselfe
For
the
Church
and
common-wealth
of
Israel
,
For
pardon
of
his
sins
For
restitution
to
his
former
estate
Of
inward
grace
and
sanctification
Of
outward
fauors
&
prerogatiues
Be
mercifull
vnto
me
in
blotting
out
mine
iniquities
,
as
it
were
out
of
the
booke
of
debt
and
account
,
wherein
thou
hast
recorded
them
,
Wash
and
clense
me
from
my
sin
,
Purge
me
from
my
sinne
with
hyssope
,
Hide
thy
face
from
my
sinne
,
Deliuer
mee
from
blood
remission
of
his
iniquities
vers.
3.4.9.11.16
vers.
3.
in
the
middest
.
vers.
3.
in
the
beginning
and
end
.
This
is
the
Lords
promise
in
effect
.
vers.
5.6
vers.
3.4
By
noting
the
end
of
this
his
confession
:
That
thou
maist
be
knowne
to
be
iust
in
thy
speaking
,
pure
when
thou
iudgest
By
setting
downe
the
very
roote
and
spring
of
the
sinnes
confessed
by
him
:
By
declaring
the
forme
and
manner
of
committing
the
sinnes
confessed
:
which
was
wittingly
and
with
knowledge
,
That
the
Lord
not
onely
requireth
at
his
hands
an
vpright
cariage
of
life
,
as
things
which
he
loueth
and
delighteth
in
(
which
is
expressed
by
saying
,
that
the
Lord
loueth
truth
in
the
inward
affections
,
that
is
,
hee
loueth
and
requireth
the
integritie
of
the
heart
,
and
a
cariage
answerable
thereto
.
)
But
had
also
acquainted
him
with
the
knowledge
of
that
which
he
loueth
and
requireth
.
For
the
wisedome
which
the
Lord
taught
him
in
the
secret
of
his
heart
,
was
the
knowledge
hereof
:
namely
,
vers.
9.
Where
in
saying
,
that
he
noteth
the
estate
and
condition
that
succeedeth
and
followeth
the
remoue
and
pardon
of
our
vnrighteousnes
.
And
this
estate
in
the
account
of
the
Lord
,
who
vnto
the
true
beleeuer
imputeth
no
sin
,
but
holdeth
him
for
righteous
in
Christ
,
is
an
estate
of
righteousnes
.
vers.
3.4.9
From
the
efficient
cause
both
of
the
pardon
desired
,
and
of
the
righteousnesse
ensuing
thereupon
:
which
is
the
sprinkling
of
the
blood
of
the
Messias
,
figured
by
the
ceremoniall
sprinkling
of
hyssope
,
From
a
double
comparison
:
for
in
the
said
First
,
he
compareth
the
righteousnes
spoken
of
,
to
the
puritie
and
beautie
that
followeth
vpon
purging
and
clensing
.
As
he
that
is
purged
and
washed
becommeth
cleane
and
faire
:
So
I
the
Prophet
being
purged
from
my
sin
,
shall
become
righteous
.
Secondly
,
he
compareth
the
said
righteousnes
to
the
whitenes
of
snow
,
The
perfection
of
whitenes
in
snow
is
in
a
very
high
degree
:
But
the
perfection
of
the
righteousnesse
,
which
will
befall
vnto
me
vpon
the
remoue
of
my
sinne
from
me
,
will
be
in
an
higher
degree
and
measure
.
vers.
10.
Make
me
to
heare
ioy
and
gladnes
.
vers.
10.
Where
the
Prophet
resembleth
the
breaking
of
his
heart
with
griefe
,
to
the
breaking
of
his
bones
by
any
force
and
violence
.
Of
inward
grace
and
sanctification
Of
outward
fauours
and
prerogatiues
vers.
12.
creating
of
a
cleane
heart
the
renewing
of
a
constant
spirit
a
renouation
and
raising
thereof
to
the
same
degree
wherein
it
was
in
former
time
.
By
noting
the
principall
efficient
and
author
thereof
:
who
is
God
.
By
declaring
the
subiect
,
wherein
it
is
:
namely
,
the
heart
.
By
implying
the
forme
and
manner
of
working
it
:
which
is
,
by
a
course
of
purging
and
clensing
the
heart
.
By
shewing
,
that
he
would
haue
this
grace
of
renouation
(
which
he
calleth
a
constant
spirit
)
permanent
and
firme
,
not
subiect
to
alteration
.
So
as
here
withall
is
implied
the
end
of
the
said
renouation
:
namely
,
That
he
may
euer
without
defection
honor
God
.
vers.
13.14
thy
face
,
thy
holy
spirit
,
the
ioy
of
thy
saluation
The
place
of
the
Lords
worship
,
whereto
he
resorted
.
The
continuance
of
the
Scepter
in
his
person
and
the
line
of
his
posteritie
.
His
abilitie
to
manage
the
duties
of
his
calling
in
the
said
Scepter
.
The
loue
and
obedience
of
his
subiects
towards
him
.
Good
successe
in
the
courses
held
by
him
.
The
Lords
protection
of
him
the
Lords
face
,
the
Lords
spirit
,
the
ioy
of
the
Lords
saluation
:
That
neither
himselfe
may
be
remoued
from
them
,
nor
they
withdrawne
from
him
:
But
that
the
Lord
would
be
pleased
to
restore
and
confirme
vnto
him
his
former
title
and
interest
in
them
:
and
so
by
the
power
of
his
spirit
support
him
in
the
comfortable
and
free
enioyance
of
the
said
prerogatiues
.
vers.
14.
By
an
argument
of
Diuersitie
,
thus
:
Remoue
me
not
from
the
said
fauours
and
prerogatiues
,
nor
retire
them
from
me
,
But
reconfirme
vnto
me
my
former
interest
in
them
,
and
support
me
in
the
enioyance
of
them
,
By
noting
the
efficient
cause
,
whereby
this
reconfirmation
and
support
is
to
be
performed
:
namely
,
the
free
,
cheerefull
,
and
comfortable
spirit
of
the
Lord
:
which
doth
infranchise
vs
into
the
state
of
the
Lords
children
,
and
doth
intertaine
vs
therein
.
vers.
16.
Deliuer
me
O
God
from
blood
:
That
he
will
further
the
instruction
and
conuersion
of
others
vnto
the
Lord
,
That
he
will
publish
and
magnifie
the
Lords
fidelitie
in
keeping
promise
with
his
children
,
v.
15.
Where
the
conuersion
of
others
to
the
profession
of
the
Lords
name
is
set
downe
as
an
end
:
and
the
instruction
of
others
as
a
special
meane
wherby
to
attaine
vnto
the
said
end
.
vers.
16.
vers.
16.
and
17.
vers.
16.
in
the
begin
.
I
will
,
in
case
thou
shew
vnto
me
the
mercie
desired
,
offer
vnto
thee
either
sacrifice
or
praise
.
But
I
will
not
offer
sacrifice
vnto
thee
,
Otherise
would
I
giue
sacrifice
vnto
thee
:
Therefore
will
I
offer
praise
vnto
thee
,
vers.
18.
in
the
beginning
and
end
.
vers.
18.
in
the
middest
.
That
which
in
thy
seruice
is
pleasing
vnto
thee
,
is
accompanied
with
an
humble
and
contrite
heart
,
The
sacrifices
of
God
But
sacrifice
is
not
accompanied
with
an
humble
and
contrite
heart
.
Therefore
sacrifice
is
not
pleasing
vnto
thee
,
vers.
20.
in
the
beginning
and
end
.
be
fauourable
vnto
Sion
:
build
the
walles
of
Ierusalem
Thou
art
of
a
nature
gratious
,
and
abounding
in
mercie
towards
thy
people
,
According
to
thy
good
will
Wherefore
(
O
Lord
)
aduance
the
publike
good
of
thy
people
both
in
the
Church
and
common-wealth
,
If
vpon
thy
aduancing
of
the
publike
good
of
the
Church
and
common-wealth
,
the
honour
and
worship
of
thy
name
shall
withall
be
promoted
:
then
it
may
please
thee
(
O
Lord
)
to
aduance
the
publike
good
of
the
Church
and
common-wealth
.
But
vpon
thy
aduancing
of
the
publike
good
of
the
Church
and
common-wealth
,
the
honour
and
worship
of
thy
name
shall
withall
be
promoted
,
Therefore
it
may
please
thee
(
O
Lord
)
to
aduance
the
publike
good
of
the
Church
&
common
wealth
.
1
A
vers.
1.
vers.
23.
where
it
is
said
:
that
is
,
I
will
in
regard
of
thy
gratious
proceeding
with
thy
children
,
euer
rest
vpon
thee
.
The
discourse
of
the
flesh
The
course
held
by
him
,
whereby
he
was
resolued
touching
the
point
in
question
,
That
himselfe
was
almost
drawne
to
hold
the
negatiue
of
the
question
aboue
mentioned
.
that
the
Lord
was
not
good
to
Israel
:
That
many
of
the
Lords
children
did
actually
hold
the
negatiue
of
the
said
question
:
namely
,
That
God
was
not
good
to
Israel
,
How
the
Prophet
expresseth
his
readie
inclination
thereto
.
The
ground
and
inducement
of
his
holding
the
said
negatiue
.
that
the
Lord
is
not
good
to
Israel
,
vers.
2.
That
the
Lord
doth
not
in
mercie
regard
his
Israel
,
If
the
wicked
alwaies
enioy
prosperitie
,
and
the
godly
endure
affliction
:
it
may
hereby
appeare
that
the
Lord
is
not
good
vnto
his
children
,
howsoeuer
they
honour
and
serue
him
.
But
the
wicked
alway
enioy
prosperitie
,
and
the
godly
endure
affliction
,
Therefore
it
may
hereby
appeare
that
the
Lord
is
not
good
vnto
his
children
,
howsoeuer
they
honour
and
serue
him
.
By
noting
the
effect
,
which
the
obseruation
of
the
sayd
prosperitie
wrought
in
the
Prophet
.
The
effect
was
,
the
Prophets
grieuing
thereat
,
By
laying
foorth
the
parts
of
the
said
prosperitie
,
which
are
these
:
The
perpetuall
tenor
of
health
in
the
wicked
to
their
last
gaspe
,
As
a
web
or
thred
drawn
into
length
by
the
weauer
without
knot
or
breach
:
so
is
their
health
carried
vnto
the
end
of
their
daies
without
any
interruption
by
diseases
.
The
vigor
and
strength
of
their
bodie
ioyned
to
their
health
,
Their
freedome
from
the
discomforts
and
miseries
,
whereto
the
godly
are
subiect
,
By
relating
the
effects
,
which
the
said
prosperitie
hath
wrought
in
the
heart
of
the
wicked
:
by
particulating
whereof
there
is
presented
vnto
vs
a
liuely
description
of
the
wicked
:
In
generall
,
by
noting
their
excesse
in
pride
and
crueltie
.
In
speciall
,
by
declaring
the
effects
of
their
pride
and
crueltie
.
In
their
thoughts
and
wishes
they
embrace
and
appropriate
to
themselues
the
whole
world
,
They
worke
ruine
vnto
others
The
subiect
of
their
speech
is
,
how
they
may
maliciously
plot
the
oppression
of
others
,
They
speake
bigly
and
pontifically
,
as
if
they
would
terrifie
all
men
with
their
thundring
orations
,
They
disgorge
blasphemies
against
God
,
and
contumelies
against
men
,
as
if
they
would
domineere
ouer
heauen
and
earth
,
That
the
Lord
is
not
gracious
to
Israel
,
but
hath
cast
off
all
care
and
regard
of
such
as
sincerely
worship
him
.
vers.
12
vers.
13.
vers.
11
:
where
this
conclusion
is
deliuered
by
way
of
an
interrogation
.
vers.
14.
This
is
touched
likewise
in
the
end
of
the
10.
verse
.
vers.
13.
Whether
the
Lord
were
good
vnto
his
children
.
v.
15.16
vers.
17.
Vpon
this
discourse
as
vpon
a
good
warrant
and
ground
,
he
repaireth
vnto
the
Sanctuary
for
the
purpose
aforesaid
.
If
to
iudge
of
the
Lords
affection
to
his
people
by
his
outward
proceedings
with
them
would
be
both
a
wrong
to
the
profession
of
his
children
,
and
likewise
a
lost
labour
:
I
will
forbeare
to
iudge
of
the
Lords
affection
to
his
people
by
his
outward
proceedings
with
them
.
But
to
iudge
of
the
Lords
affection
to
his
people
by
his
outward
proceedings
with
them
,
would
bee
both
a
wrong
to
the
profession
of
his
children
,
and
likewise
a
lost
labour
,
Therefore
will
I
forbeare
to
iudge
of
the
Lords
affection
to
his
people
by
his
outward
proceedings
with
them
.
From
the
18.
verse
to
the
end
of
the
Psalme
.
Also
this
blessed
issue
is
implied
vers.
1.
vers.
1.
By
comparing
their
deiecting
with
their
setting
vp
.
As
thou
hast
placed
them
in
a
slipperie
estate
:
So
doest
thou
deiect
them
from
the
same
into
vtter
desolation
.
By
noting
the
manner
of
their
destruction
,
which
is
sudden
and
fearfull
,
Behold
,
wee
see
with
our
eyes
how
they
are
in
a
moment
deiected
and
destroyed
.
By
resembling
their
vanishing
to
a
dreame
,
As
a
dreame
vanisheth
when
we
awake
:
So
vanish
the
wicked
and
their
prosperitie
.
By
declaring
the
efficient
cause
of
their
destruction
,
the
Lords
awaking
their
image
vers.
21.
and
the
first
part
of
vers.
22.
vers.
22.
in
the
later
part
.
Where
he
expresseth
this
imputation
and
marke
of
foolishnes
,
by
comparing
himselfe
vnto
a
beast
.
That
God
is
good
to
Israel
.
vers.
1.
vers.
23.
verse
23.
in
the
end
vers.
23.
in
the
beginning
.
vers.
24.
vers.
23.
vers.
25.
vers.
23.
vers.
26.
vers.
23.
vers.
27.
vers.
23.
vers.
28.
in
the
beginning
.
vers.
23
:
and
vers.
28.
in
the
end
.
vers.
28.
in
the
end
.
the
courts
of
Iehoua
the
house
of
the
Lord
vers.
9.
vers.
3.
vers.
9.
the
courts
of
the
Lord
Mightie
and
liuing
God
By
recommending
the
Lords
Tabernacle
by
way
of
admiration
,
as
most
worthie
of
all
loue
and
regard
:
Thy
Tabernacle
(
O
Lord
)
is
most
worthie
of
all
loue
and
regard
,
Therefore
doe
I
exceedingly
long
to
returne
vnto
it
,
By
noting
two
effects
,
which
doe
accompanie
this
his
passionate
longing
to
returne
.
The
one
,
is
a
fainting
and
consuming
of
his
heart
with
griefe
during
his
discontinuance
from
the
Lords
house
,
The
other
,
is
the
crying
of
his
whole
person
vnto
the
Lord
,
aswell
inwardly
with
his
hart
,
as
outwardly
by
his
voyce
and
some
humble
gesture
of
body
for
obtaining
a
grant
of
his
sute
,
By
imparting
vnto
the
Lord
the
miserie
and
vnhappines
of
his
present
condition
:
My
present
condition
is
altogether
vnhappie
and
miserable
.
No
marueile
therfore
if
I
long
for
a
change
thereof
by
my
returne
vnto
the
Lords
house
.
They
are
happie
who
haue
the
libertie
of
accesse
to
thy
tabernacle
,
But
I
haue
not
the
libertie
of
accesse
to
thy
tabernacle
,
(
Thy
altars
O
Lord
Thy
altars
Therefore
I
am
not
happie
The
sparrow
and
the
swallow
finde
by
thy
prouidence
libertie
of
accesse
to
thy
tabernacle
,
there
to
rest
and
breede
,
But
thy
tabernacle
is
the
place
whereto
I
can
haue
no
accesse
,
but
rest
banished
from
it
,
The
first
kinde
is
of
Priests
and
Leuites
:
The
second
is
of
the
Israelites
,
who
repayred
out
of
the
countrey
to
appeare
before
the
tabernacle
,
Their
resolute
enduring
of
all
the
difficulties
and
incommodities
that
accompanied
their
repaire
vnto
the
tabernacle
:
as
namely
the
incommoditie
.
Of
thirst
.
That
they
endured
this
,
appeareth
hereby
:
in
that
they
passing
through
the
valley
of
Mulberies
,
a
valley
very
drie
and
destitute
of
water
,
digged
and
serched
for
fountaines
,
whereby
to
relieue
their
thirst
,
Of
showers
and
stormes
of
raine
,
Of
wearines
and
faintnes
They
goe
from
strength
to
strength
:
The
end
,
for
which
they
did
so
resolutely
endure
the
said
incommodities
.
This
end
was
that
they
might
present
themselues
before
God
in
Sion
:
Sion
being
the
appointed
and
designed
place
,
wherein
they
were
to
performe
worship
and
seruice
vnto
the
Lord
,
O
God
,
who
art
our
shield
,
behold
me
,
and
looke
on
the
face
of
thine
annoynted
:
Thou
(
O
God
)
who
hast
heretofore
protected
and
deliuered
me
from
trouble
:
and
thou
who
hast
annoynted
me
King
ouer
thy
people
,
and
therein
to
be
a
type
of
thy
eternall
Sonne
,
behold
me
with
all
fauour
and
mercie
for
my
returne
vnto
the
place
of
thy
publike
worship
.
vers.
10.
in
these
words
:
vers.
10.
in
these
words
:
namely
,
with
thy
fauourable
eye
for
my
returne
vnto
the
place
of
thy
publike
worship
.
vers.
10.
in
the
end
.
vers.
10.
in
these
words
:
vers.
11.
vers.
9.
To
spend
the
whole
terme
of
my
life
in
the
palaces
of
the
prophane
and
mighty
in
the
world
,
I
may
accompt
a
matter
of
great
honour
and
happines
.
But
to
spend
one
day
of
my
whole
life
in
thy
tabernacle
I
hold
for
a
more
honourable
and
happie
condition
.
To
enioy
an
estate
and
place
of
eminent
dignitie
amongst
the
mightie
in
the
world
,
I
may
repute
it
a
matter
of
honour
and
happines
.
But
to
hold
the
meanest
roome
in
thy
tabernacle
and
Church
,
I
accompt
it
far
more
honourable
and
happie
.
Who
enioy
at
the
hands
of
the
Lord
,
prosperitie
,
protection
,
spirituall
grace
and
eternall
glorie
,
theirs
is
the
greatest
happines
.
But
who
sincerely
worship
at
the
tabernacle
,
they
enioy
at
the
hands
of
the
Lord
,
prosperitie
,
protection
,
spirituall
grace
and
eternall
glorie
,
Therefore
who
sincerely
worship
at
the
tabernacle
,
theirs
is
the
greatest
happines
,
Vpon
the
true
worshippers
at
the
tabernacle
the
Lord
doth
conferre
all
good
blessings
.
Therefore
he
bestowes
on
them
prosperitie
,
protection
,
spiritual
grace
and
eternall
glorie
,
Who
by
a
true
faith
rest
on
thee
(
O
Lord
of
hostes
)
they
are
in
a
state
of
the
greatest
happines
,
But
the
sincere
worshippers
at
the
tabernacle
doe
by
a
true
faith
rest
on
thee
.
Therefore
the
sincere
worshippers
at
the
tabernacle
are
in
a
state
of
the
greatest
happines
,
Of
what
kinde
this
Psalme
is
.
Who
is
the
author
thereof
That
he
was
a
man
of
God
:
A
man
both
imployed
by
God
as
a
great
Prophet
and
Commaunder
amongst
his
people
,
and
likewise
pleasing
the
Lord
in
the
execution
of
his
charge
.
vers.
12
vers.
13.14.15
vers.
1.
Where
by
this
word
,
the
Prophet
meaneth
the
gracious
comfort
and
protection
yeelded
vnto
them
by
the
Lord
.
vers.
12.13.14.15
Thou
hast
been
gracious
vnto
vs
thy
people
before
the
creation
of
the
world
,
No
marueile
then
if
since
the
creation
successiuely
thou
hast
so
kindly
proceeded
with
vs
,
By
noting
the
efficient
of
this
mortalitie
:
namely
,
The
Lord
and
his
ordinance
enacted
to
that
purpose
,
Dust
thou
art
,
and
into
dust
thou
shalt
returne
.
By
a
Similitude
implied
in
this
word
,
Returne
.
As
that
which
hath
wheeled
about
from
the
first
point
of
the
circuit
to
the
same
againe
,
hath
fully
ended
his
reuolution
:
So
man
taking
the
beginning
of
his
circuit
in
this
world
from
dust
,
as
from
the
first
point
thereof
,
doth
by
returning
to
the
said
first
point
determine
his
reuolution
.
vers.
4.
In
the
former
,
the
length
of
a
thousand
yeeres
is
compared
to
the
length
of
a
day
alreadie
past
,
thus
:
As
yesterday
,
which
is
past
,
is
a
space
of
time
for
the
length
thereof
not
worthy
the
naming
:
So
are
a
thousand
yeeres
for
length
as
yesterday
,
and
not
worth
the
naming
.
In
the
later
,
the
space
of
a
thousand
yeeres
is
resembled
to
that
which
is
farre
shorter
in
length
than
a
day
,
namely
to
a
watch
in
the
night
,
which
consisteth
onely
of
three
houres
.
So
as
if
a
thousand
yeeres
be
for
length
like
vnto
a
watch
in
the
night
,
the
life
of
yeres
must
runne
in
accompt
for
a
matter
of
nothing
.
suddennes
of
our
vanishing
wrath
of
the
Lord
By
laying
foorth
the
cause
thereof
:
namely
,
our
sinnes
both
secret
and
apparant
,
vers
.
where
the
Lord
is
said
to
set
our
sinnes
before
him
:
that
is
,
to
take
notice
of
them
and
punish
them
.
By
noting
the
sudden
vanishing
of
our
daies
and
the
shortnes
of
them
.
This
point
the
Prophet
doth
illustrate
and
make
plaine
.
By
a
Similitude
As
a
thought
assoone
as
it
is
conceiued
,
doth
presently
vanish
:
So
doe
our
daies
passe
in
a
moment
.
By
answering
an
obiection
Man
liueth
many
yeeres
,
as
to
And
therefore
is
not
in
likelihood
subiect
to
such
wasting
crosses
,
nor
to
that
shortnes
of
daies
,
or
sudden
vanishing
,
as
is
pretended
.
The
Prophet
granting
vers.
the
antecedent
of
this
obiection
Let
it
be
true
that
man
liueth
to
Yet
I
denie
it
as
following
hereupon
,
that
he
hath
either
an
immunitie
from
trouble
and
vexation
,
or
any
long
and
constant
aboad
in
this
life
.
The
excellentest
and
best
daies
of
mans
life
are
vexation
and
griefe
,
No
marueile
then
if
the
ordinary
daies
of
his
life
be
daies
of
wearines
and
tribulation
,
The
best
daies
of
mans
life
doe
quickly
come
to
their
period
,
and
vanish
suddenly
,
No
marueile
then
if
the
ordinarie
and
weake
daies
of
his
life
do
quickly
and
suddenly
determine
,
Lords
promises
and
comminations
:
his
signes
and
wonders
:
his
proceedings
in
mercy
and
iustice
.
the
deliuerance
of
the
people
from
their
present
affliction
into
a
comfortable
condition
of
life
.
We
haue
(
saith
he
)
a
long
time
endured
affliction
and
trouble
,
How
long
Wherefore
O
Lord
commiserate
our
estate
,
and
supplie
vnto
vs
some
comfortable
condition
of
life
,
vers.
14.
in
the
end
.
vers.
13.14
vers.
15.
in
the
middest
and
end
.
vers.
15.
in
the
beginning
.
the
one
is
,
the
glorie
that
the
Lord
shall
gaine
by
shewing
the
fauour
desired
:
the
other
is
,
the
fitnes
and
disposition
that
will
vpon
grant
of
the
sute
in
hand
be
wrought
in
the
people
to
acknowledge
the
Lords
goodnes
,
and
to
respect
the
honor
of
his
name
in
al
their
proceedings
.
vers.
16.17
vers.
13.14.15
worke
of
the
Lord
his
glory
also
the
beautie
of
the
Lord
.
the
glorifying
of
the
Lords
goodnes
vpon
the
people
and
their
children
,
the
disposition
and
fitnes
that
will
bee
wrought
in
the
people
to
acknowledge
the
Lords
goodnes
,
and
to
respect
his
honour
in
their
proceedings
,
Direct
or
dispose
the
worke
of
our
hands
:
thou
shalt
vpon
thy
conferring
on
vs
the
blessed
comfort
desired
by
vs
,
thereby
direct
and
fit
vs
to
a
gratefull
acknowledgement
of
this
thy
goodnes
in
all
the
duties
and
actions
of
our
life
.
our
deliuerance
from
all
hurts
and
discomforts
,
As
he
who
lodgeth
vnder
a
shadow
or
couert
is
relieued
and
protected
against
the
parching
heate
of
the
Sunne
:
So
by
resting
vpon
the
gracious
fauour
of
the
most
high
,
we
shall
be
secured
against
all
perils
and
discomforts
.
I
haue
found
that
vpon
my
confident
resting
vpon
the
Lord
,
I
haue
receiued
from
him
comfort
and
deliuerance
,
Therefore
thou
also
shalt
finde
that
vpon
thy
like
confident
resting
vpon
the
Lord
,
he
will
affoord
thee
the
like
comfort
and
deliuerance
,
As
a
fortresse
or
place
of
retrait
protecteth
him
who
retireth
thereto
:
So
the
Lord
protected
me
when
out
of
a
trust
in
his
mercie
I
retired
vnto
him
.
The
Lord
will
deliuer
thee
from
surprises
in
secret
and
open
violences
,
from
sudden
terrors
in
the
night
,
and
sudden
perils
in
the
day
both
spirituall
and
corporall
,
from
each
kinde
of
pestilence
and
plague
,
And
therefore
in
case
thou
depend
vpon
him
,
thou
shalt
be
secured
against
all
hurts
and
discomforts
,
As
an
hen
spreadeth
her
wings
,
&
therewith
protecteth
her
tender
chicken
in
case
they
retire
therto
:
So
the
Lord
relieueth
and
protecteth
such
as
haue
their
recourse
vnto
him
and
rest
on
him
,
promise
of
deliuerance
,
and
his
fidelitie
in
keeping
this
promise
,
The
Lord
hath
made
promise
of
deliuerance
to
such
as
rest
on
him
,
and
he
is
faithfull
in
the
performance
thereof
.
Therefore
in
case
thou
rest
on
his
promise
of
deliuerance
,
he
will
not
faile
to
protect
and
shield
thee
against
all
hurts
and
discomforts
.
His
fidelitie
shall
be
thy
buckler
and
shield
.
As
a
shield
or
buckler
,
in
case
wee
vse
it
,
doth
defend
our
bodies
from
hurt
:
So
the
Lord
,
who
is
faithfull
in
keeping
promise
,
in
case
thou
rest
vpon
his
promise
,
will
accordingly
protect
thee
.
If
many
thousands
may
on
each
side
of
thee
perish
by
the
plague
and
other
meanes
of
destruction
:
it
is
altogether
improbable
that
thou
shouldest
escape
in
this
common
mortalitie
.
But
many
may
on
each
side
of
thee
perish
by
the
plague
&
other
means
of
destruction
.
Therefore
it
is
altogether
improbable
that
thou
shouldest
in
so
common
a
mortalitie
escape
.
Though
thousands
should
perish
by
the
rage
of
the
pestilence
and
other
meanes
of
destruction
,
Yet
shalt
thou
,
in
case
thou
rest
on
the
Lord
,
be
spared
and
as
it
were
priuileged
against
all
meanes
of
destruction
,
For
thus
the
Prophet
speaketh
of
the
faithfull
man
,
As
a
place
of
retrait
and
dwelling
house
doe
yeeld
vnto
vs
comfort
and
protection
against
outward
iniuries
:
So
the
Lord
,
in
case
of
thy
dependance
on
him
,
will
furnish
vnto
thee
reliefe
and
protection
against
hurts
and
discomforts
.
From
the
efficient
cause
of
their
imployment
in
this
behalfe
:
namely
,
the
commission
and
charge
they
haue
from
the
Lord
to
performe
this
seruice
of
preseruing
the
faithfull
in
all
their
waies
and
proceedings
,
so
farre
as
they
are
lawfull
and
iustifiable
by
the
word
of
the
Lord
.
For
these
onely
are
called
the
waies
of
the
faithfull
.
From
the
consideration
of
their
extraordinarie
care
to
discharge
the
Lords
commission
they
haue
for
this
seruice
.
From
a
comparison
of
the
greater
to
the
lesse
,
By
this
seruice
of
the
Angels
in
protecting
thee
,
thou
shalt
gaine
this
further
aduantage
,
as
to
conquer
and
triumph
ouer
the
greatest
perils
and
mischiefes
.
No
marueile
then
if
the
Angels
protect
thee
in
cases
of
lesse
perill
and
mischiefe
.
our
deliuerance
from
all
hurts
and
discomforts
in
the
case
of
our
dependance
vpon
the
Lord
.
vers.
14.15.16
communicating
vnto
vs
all
comforts
and
blessings
,
in
case
we
depend
vpon
him
:
He
presenteth
on
the
behalfe
of
the
godly
an
humble
motion
vnto
the
Lord
against
these
wicked
and
proud
tyrants
,
He
doth
impart
with
the
godly
for
their
comfort
,
that
(
notwithstanding
the
proceedings
of
the
wicked
against
them
)
they
rest
in
a
condition
of
blessednesse
,
O
Lord
,
shew
thy selfe
clearely
,
or
cause
thy
brightnes
to
shine
.
vers.
1.
and
2.
Solicited
by
propounding
some
inducements
for
the
grant
thereof
.
Accompanied
with
a
defence
of
the
Lords
glorie
against
the
blasphemie
of
the
said
tyrants
,
The
office
,
which
he
challengeth
as
proper
vnto
himselfe
,
of
executing
vengeance
vpon
the
wicked
,
The
circumstance
and
length
of
time
,
wherein
the
wicked
haue
tyrannized
ouer
the
godly
,
v.
1.2
vers.
1.
and
2.
These
proud
wretches
haue
now
a
long
space
tyrannized
ouer
thy
people
,
Wherefore
(
O
Lord
)
giue
an
end
to
this
their
tyrannie
,
by
executing
iustice
and
reuenge
vpon
them
,
vers.
4.5.6
vers.
3.
ver.
4.
They
vexe
and
oppresse
thy
people
by
sundrie
vniust
courses
,
they
murder
also
the
widow
,
the
stranger
,
and
the
orphane
,
Therefore
they
persecute
thy
people
by
way
of
fact
.
vers.
7.
vers.
4.5.6
vers.
7.
First
,
he
premiseth
a
direct
contradiction
to
the
said
blasphemous
position
:
Secondly
,
hauing
thus
censured
and
contradicted
in
generall
these
barbarous
Machiuilists
,
he
disputeth
against
their
blasphemie
,
and
refelleth
it
by
two
arguments
.
The
first
whereof
is
this
:
The
Creator
of
each
instrument
,
facultie
,
and
act
of
all
knowledge
both
in
the
outward
sense
and
mind
,
and
he
who
is
the
punisher
of
whole
nations
,
doth
know
and
take
to
heart
your
tyrannous
proceedings
against
the
godly
,
The
Lord
,
whom
you
thus
blaspheme
,
is
the
creator
of
each
instrument
,
facultie
,
and
act
of
all
knowledge
both
in
the
outward
sense
and
minde
:
and
it
is
hee
,
who
is
the
punisher
of
whole
nations
.
The
Lord
therefore
,
whom
you
thus
blaspheme
,
is
he
who
doth
know
and
take
to
heart
your
tyrannous
proceedings
against
the
godlie
.
The
discerning
of
all
proceedings
by
him
,
who
hath
made
the
eare
and
the
eye
:
The
knowing
of
all
proceedings
by
him
,
who
hath
formed
the
minde
,
The
taking
to
heart
all
proceedings
against
the
godly
by
him
,
who
is
the
punisher
of
whole
nations
,
For
if
the
Lord
be
the
punisher
of
whole
nations
:
what
question
can
be
made
of
his
power
and
will
to
doe
iustice
vpon
a
few
tyrants
in
the
common-wealth
of
Israel
?
vers.
11.
Where
vnder
this
knowledge
attributed
vnto
the
Lord
,
wee
must
vnderstand
as
meant
also
his
taking
to
heart
such
thoughts
and
plots
as
the
wicked
conceiue
and
deuise
against
the
godly
.
vers.
8.
vers.
12.
in
the
former
part
thereof
.
The
former
effect
is
vers.
12.
in
the
end
:
the
other
is
vers.
13.
Two
excellent
effects
of
a
sanctified
affliction
.
In
the
exposition
of
the
13.
verse
I
follow
vers.
12.
in
the
former
part
thereof
.
vers.
14.
ver.
12.
in
the
former
part
thereof
.
vers.
15.
Where
,
first
it
is
said
,
that
iudgement
shall
returne
to
iustice
:
that
is
,
the
gouernment
and
cariage
of
matters
shal
be
reformed
and
reduced
to
a
course
of
right
.
Secondly
,
that
after
it
,
the
vpright
in
heart
shall
returne
:
that
is
,
after
this
reformation
once
made
,
the
godly
shal
returne
,
that
is
,
partake
in
the
fruite
and
benefit
of
the
said
reformation
,
they
being
to
receiue
thereby
according
to
the
Lords
gracious
promise
,
deliuerance
from
trouble
,
and
such
other
blessed
comforts
.
vers.
14.
From
an
instance
in
the
Prophets
owne
person
handled
by
a
comparison
of
paritie
,
thus
:
The
Lord
hath
giuen
to
me
deliuerance
from
trouble
and
speciall
comforts
otherwise
,
when
I
was
pressed
with
the
distresses
of
my
heart
,
he
had
died
,
had
not
the
Lord
deliuered
him
.
that
the
Lord
vpheld
him
when
he
was
slipping
into
destruction
.
that
hee
receiued
comforts
from
the
Lord
,
when
anguish
and
distresse
of
heart
pressed
him
.
Therefore
the
Lord
will
in
his
good
time
of
reformation
giue
likewise
deliuerance
from
trouble
and
speciall
comforts
to
other
the
godly
,
No
man
affoorded
vnto
me
this
deliuerance
and
comfort
when
the
wicked
practised
against
me
,
It
was
therefore
the
Lord
onely
that
did
it
,
From
the
consideration
of
the
Lords
most
iust
nature
and
proceeding
.
If
the
Lord
should
not
so
order
all
procedings
,
as
that
the
godly
man
may
thereby
receiue
what
is
due
vnto
him
by
the
Lords
promise
:
hee
should
allow
the
committing
of
iniustice
vpon
the
godly
.
But
the
Lord
will
not
allow
the
committing
of
iniustice
vpon
the
godly
,
Therefore
the
Lord
will
so
order
al
proceedings
,
as
that
the
godly
man
may
thereby
receiue
what
is
due
vnto
him
by
the
Lords
promise
of
mercie
,
They
forge
and
contriue
all
wrongfull
meanes
whereby
to
defeate
the
course
of
law
,
they
assemble
themselues
to
consult
and
conspire
vpon
the
ruine
of
the
iust
:
they
passe
sentence
of
condemnation
on
him
,
But
the
eternall
Lord
doth
protect
the
godly
and
the
innocent
:
and
he
doth
execute
his
wrath
vpon
the
wicked
,
vers.
1.
and
2.
First
,
by
three
comparisons
of
equalitie
,
thus
:
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
,
As
farre
as
the
East
is
from
the
West
:
so
far
hath
the
Lord
remooued
from
vs
our
offences
,
With
how
great
and
tender
compassion
a
father
is
carried
towards
his
children
:
with
so
great
and
tender
mercie
the
Lord
embraceth
his
,
Secondly
,
by
noting
vnto
vs
a
motiue
inducing
the
Lord
to
the
shewing
of
this
exceeding
mercie
:
Thirdly
,
by
remembring
vnto
vs
the
eternitie
of
this
mercie
.
The
Lords
mercie
to
his
people
for
the
pardon
of
their
sinnes
hath
been
from
all
eternitie
,
and
doth
endure
for
euer
towards
them
,
Therefore
it
is
exceeding
great
By
a
Dissimilitude
,
thus
Man
quickly
passeth
away
But
the
Lords
mercie
to
his
people
is
eternall
,
By
a
comparison
from
the
greater
:
wherein
the
obiect
of
the
Lords
mercie
is
noted
,
that
thereby
we
might
see
the
reach
thereof
.
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
Lords
righteousnes
is
vpon
their
Childrens
children
:
From
an
effect
on
their
part
:
their
obseruing
of
the
Lords
couenant
made
with
them
:
which
consisteth
in
dependance
on
God
,
&
in
obedience
to
his
statutes
.
From
their
perseuerance
in
this
care
and
endeuour
to
glorifie
the
Lord
by
their
faith
and
obedience
of
life
.
of
retaining
alwaies
in
memorie
the
Lords
statutes
to
doe
them
.
vers.
20.21.22
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
,
(
He
hath
established
his
throne
in
heauen
)
Therefore
ought
all
things
to
concurre
with
Dauid
in
praising
the
Lord
.
The
Angels
:
which
are
described
By
their
exceeding
strength
By
their
action
of
executing
with
all
readines
the
Lords
commandements
.
All
other
creatures
in
heauen
&
earth
:
which
are
described
By
comparing
them
to
Armies
By
their
imployment
in
the
Lords
seruice
.
All
the
Lords
workes
of
mercie
and
iustice
in
any
part
of
the
world
whatsoeuer
,
vers.
1.
in
the
beginning
,
vers.
31.
and
vers.
35.
in
the
end
.
From
the
beginning
of
the
second
verse
to
the
end
of
the
30
:
and
more
summarily
,
vers.
24.
where
the
Prophet
speaketh
thus
:
In
the
first
member
he
noteth
the
power
of
the
Lord
:
in
the
second
,
his
wisedome
:
in
the
third
,
his
goodnes
in
the
number
of
the
said
workes
.
vers.
1.31.35
All
thy
workes
doe
represent
and
notifie
to
the
world
thy
maiestie
and
glorie
,
Cal.
Marlo
.
Beza
Therefore
thy
workes
of
creation
and
conseruation
doe
represent
and
publish
the
same
.
In
the
workes
of
the
superiour
part
of
the
world
,
as
in
the
light
,
the
heauens
,
the
clowdes
and
windes
,
the
Angels
:
likewise
in
the
workes
of
the
inferiour
part
of
the
world
,
as
in
the
earth
and
the
water
,
the
Lord
hath
set
out
and
proclaimed
vnto
vs
his
glorie
.
Therefore
hath
the
Lord
in
his
workes
of
creation
published
and
proclaimed
vnto
vs
his
glorie
,
In
that
they
serue
as
it
were
for
lodgings
and
chambers
,
in
which
and
from
whence
the
Lord
doth
manifest
the
glorie
of
his
power
,
iustice
,
and
mercie
.
the
Lords
tabernacles
the
Lord
is
said
to
dwell
in
the
clowds
.
In
that
they
serue
also
for
instruments
of
his
executions
both
in
the
way
of
mercie
and
in
the
way
of
iustice
.
And
vpon
this
ground
they
are
called
the
Lords
chariot
,
out
of
an
allusion
to
the
ancient
vse
of
chariots
in
the
battailes
of
Princes
.
By
their
swiftnes
:
which
is
noted
in
that
wings
are
attributed
vnto
them
.
By
the
Lords
imploying
of
them
in
his
seruices
of
expedition
and
speede
:
which
is
implied
hereby
,
in
that
the
Lord
is
said
to
walke
vpon
their
wings
.
By
the
simplenes
of
their
essence
:
they
being
called
spirits
,
that
is
,
essences
free
from
all
corporall
and
materiall
composition
.
By
the
strength
and
agilitie
of
their
essence
(
they
being
called
a
flaming
fire
:
)
which
is
declared
by
a
comparison
,
thus
:
As
a
flaming
fire
is
of
strength
to
consume
,
and
of
a
qualitie
speedily
piercing
:
So
the
Angels
are
of
strength
to
frustrate
all
opposition
:
and
they
doe
with
all
nimblenes
and
speede
pierce
euery
where
.
Their
place
in
the
beginning
of
the
creation
,
the
first
day
Their
place
in
the
processe
of
the
creation
,
the
third
day
The
one
,
a
Similitude
,
thus
:
As
a
garment
couereth
the
bodie
:
so
the
waters
couered
the
earth
.
The
other
,
a
comparison
from
the
greater
,
thus
:
The
waters
couered
the
highest
hils
:
no
marueile
then
if
they
couered
lower
places
.
By
the
efficient
thereof
the
thundring
voyce
and
commandement
of
the
Lord
,
By
their
speedines
in
retyring
which
is
noted
,
in
that
they
are
said
to
flie
and
to
hasten
away
,
foorthwith
vpon
the
sense
and
knowledge
of
the
Lords
commandement
.
By
their
effect
of
frustrating
and
ouercomming
whatsoeuer
might
giue
impediment
to
their
retyring
,
where
it
is
said
,
that
they
ascended
by
the
hils
,
and
descended
by
the
valleis
:
as
if
the
Prophet
should
say
,
That
neither
hils
nor
valleis
,
nor
any
obstacle
whatsoeuer
,
could
hinder
their
retyring
into
the
place
assigned
vnto
them
.
By
their
perpetuall
residing
in
the
place
,
whereinto
they
are
retyred
.
vers.
28.
From
the
beginning
of
the
10.
verse
,
to
the
end
of
the
26.
vers.
28.
springs
and
riuers
By
their
efficient
:
who
is
the
Lord
himselfe
,
By
the
place
of
their
current
,
the
valleis
By
their
vse
and
end
that
they
might
yeeld
the
commoditie
of
drinke
:
To
the
beasts
of
the
field
,
To
the
birds
of
the
ayre
,
By
the
place
,
from
whence
it
is
sent
,
the
clowdes
,
which
are
called
the
Lords
high
chambers
,
By
the
places
,
on
which
it
falleth
,
the
mountaines
and
other
parts
of
the
earth
,
By
the
effect
it
worketh
the
making
of
the
earth
to
yeeld
plentie
of
fruites
,
the
earth
is
filled
with
the
fruite
of
thy
workes
,
Grasse
for
the
vse
of
cattell
,
Sundrie
herbes
and
plants
for
the
vse
of
man
,
reioycing
the
heart
making
the
face
to
shine
relieuing
and
fortifying
the
strength
of
the
bodie
.
All
goodly
and
high
trees
,
as
Cedars
and
Firre
trees
for
birds
to
breede
and
rest
on
,
Nourishment
in
the
barrennest
and
roughest
places
for
the
creatures
that
liue
in
them
,
for
goates
and
conies
high
mountaines
night
and
day
night
and
day
By
noting
the
instrumentall
causes
of
the
distinction
of
the
one
from
the
other
,
the
Moone
and
the
Sunne
the
Lord
hath
appointed
the
Moone
for
seasons
,
that
the
Sunne
knoweth
his
going
downe
,
By
the
vse
and
opportunitie
they
yeeld
by
this
distinction
of
the
one
from
the
other
,
vnto
wilde
beasts
and
vnto
men
.
The
one
,
to
be
a
receptacle
for
fishes
,
The
other
,
to
be
the
subiect
of
Nauigation
,
vers.
27.
vers.
28.
vers.
29.30
vers.
28.
That
in
due
acknowledgement
thereof
we
ought
to
honor
&
magnifie
him
.
vers.
31.
in
the
end
.
vers.
31.
in
the
beginning
.
vers.
32.
vers.
31.
in
the
end
.
vers.
34.
in
the
beginning
.
vers.
33.
From
the
efficient
of
this
acceptation
concluded
thus
:
Whose
endeuour
to
magnifie
the
Lord
proceedeth
from
an
heart
reioycing
in
him
,
his
endeuour
cannot
be
but
a
seruice
pleasing
and
acceptable
vnto
the
Lord
.
But
the
endeuour
on
my
part
to
magnifie
the
Lord
,
proceedeth
from
an
heart
reioycing
in
him
,
Therefore
this
my
endeuour
cannot
be
but
a
pleasing
and
acceptable
seruice
vnto
the
Lord
,
From
the
consideration
of
the
Lords
proceeding
with
such
as
will
not
honour
him
,
thus
:
The
Lord
will
cut
off
from
the
earth
such
as
refuse
to
honour
and
magnifie
him
,
Therefore
will
he
accept
my
endeuour
to
magnifie
him
as
a
pleasing
seruice
,
vers.
1.
From
the
beginning
of
the
second
verse
,
to
the
end
of
the
42.
verse
.
vers.
1.
in
the
middest
.
vers.
1.
in
the
beginning
.
vers.
1.
in
the
end
.
such
as
haue
wandered
out
of
their
way
in
deserts
fainting
through
hunger
and
thirst
,
vers.
2.
and
3.
vers.
4.5
6.7.9
vers.
8.
gathering
of
them
from
these
regions
,
their
humble
supplication
and
crying
vnto
the
Lord
.
a
magnifying
thereof
before
the
Lord
:
a
magnifying
thereof
before
the
sonnes
of
men
.
prisoners
whom
the
Lord
hath
enlarged
from
out
of
prison
.
vers.
13.14
vers.
15.
From
the
consideration
of
the
contrarie
,
the
qualitie
of
their
imprisonment
:
which
is
noted
to
be
accompanied
with
extreme
miserie
,
in
regard
Of
the
place
thereof
:
it
being
a
darke
dungeon
,
and
as
it
were
the
house
of
death
,
Of
the
rigor
they
endured
in
that
representatiue
dungeon
of
death
:
they
being
there
chained
with
bonds
and
fetters
of
iron
,
Of
the
cause
,
for
which
they
suffered
:
it
being
no
lesse
than
rebellion
against
the
Lord
,
and
a
wilfull
contempt
of
his
gracious
purpose
to
blesse
them
:
a
crime
of
so
capitall
a
nature
,
as
might
iustly
haue
occasioned
their
perpetuall
restraint
,
Of
the
anguish
they
endured
in
mind
,
by
reason
of
this
so
sharpe
affliction
,
Of
their
vtter
destitution
and
desperate
case
,
there
being
none
to
helpe
them
,
From
the
consideration
of
the
motiue
inducing
the
Lord
to
bestow
this
blessing
of
libertie
vpon
them
,
their
humble
supplication
and
crying
vnto
him
,
From
the
consideration
of
the
extraordinarie
course
and
manner
of
their
enlargement
:
which
by
breaking
the
gates
of
steele
and
barres
of
iron
is
implied
to
be
such
,
as
if
without
this
extraordinary
power
and
force
there
had
been
an
impossibilitie
of
their
deliuerance
.
such
as
the
Lord
hath
recouered
from
the
extremitie
of
sicknes
.
vers.
19.20
vers.
21.22
The
quality
of
the
sicknes
endured
by
them
.
To
which
purpose
their
sicknes
is
described
:
By
the
cause
thereof
the
sinnes
of
the
sick
:
in
respect
whereof
they
are
called
fooles
,
By
the
extremitie
therof
:
which
appeares
by
two
effects
:
Their
abhorring
of
sustenance
Their
neerenes
to
death
The
motiue
which
drew
the
Lord
to
the
shewing
of
this
mercie
,
their
humble
sute
and
crying
vnto
him
for
compassion
,
The
manner
and
course
held
by
the
Lord
in
restoring
health
to
these
sicke
,
the
Lords
curing
of
them
without
ordinarie
meanes
by
his
absolute
will
and
pleasure
,
trauellers
on
Sea
who
being
deliuered
from
great
distresse
in
their
voiages
on
sea
,
haue
recouered
the
port
of
their
safety
.
vers.
28.29.30
vers.
31.32
The
greatnes
of
the
distresse
whereto
the
said
trauellers
were
subiect
in
their
voyages
on
sea
.
The
instrumentall
causes
thereof
The
breaking
foorth
of
violent
winds
and
stormes
at
the
Lords
commandement
,
The
swelling
and
raging
of
the
waues
by
meanes
of
the
winds
and
tempests
,
The
mounting
on
high
of
the
ships
,
and
their
sudden
precipitation
occasioned
by
the
furie
of
the
windes
and
waues
,
The
extremitie
of
sea
sicknes
,
inforcing
them
in
a
manner
to
render
vp
the
ghost
,
The
desperate
termes
,
whereto
they
are
reduced
:
they
failing
in
all
meanes
to
help
themselues
,
aswell
in
strength
of
bodie
as
in
skill
and
direction
by
the
art
of
Nauigation
,
An
inducement
mouing
the
Lord
to
reach
vnto
them
his
hand
of
protection
,
their
humble
supplication
and
crying
vnto
him
,
The
manner
of
their
deliuerance
the
Lords
calming
of
the
windes
and
his
suppressing
of
the
waues
.
The
ioy
of
heart
conceiued
hereupon
by
the
said
trauellers
,
vers.
33.
to
the
end
of
vers.
41.
vers.
42
:
where
the
ful
meaning
of
this
double
conclusion
is
set
downe
in
expresse
termes
.
The
first
instance
is
of
a
fruitfull
soyle
reduced
to
barrennesse
,
flouds
,
and
springs
of
waters
The
second
instance
is
of
a
barren
and
fruitles
region
made
fruitfull
and
commodious
for
habitation
.
The
third
is
of
the
poore
raysed
to
a
condition
of
wealth
.
The
instrumentall
causes
of
this
wealthie
condition
,
their
trauell
and
industrie
In
building
cities
,
for
habitation
and
commerce
,
In
plowing
and
sowing
fields
In
planting
of
vineyards
The
principall
cause
of
the
said
condition
of
wealth
,
the
blessing
of
the
Lord
,
aswell
vpon
their
persons
for
the
multiplication
of
children
,
as
vpon
their
stock
for
increase
thereof
,
The
fourth
is
of
the
rich
reduced
to
a
poore
and
miserable
estate
.
distresse
,
euill
,
and
sorrow
.
The
fifth
instance
is
of
persons
deiected
from
an
high
degree
and
state
,
The
one
is
the
Lords
withdrawing
from
them
all
reputation
,
affection
and
dutie
on
the
part
of
the
people
:
which
is
an
ouerture
and
meane
to
the
degree
of
abasement
following
.
The
other
is
the
Lords
abandoning
of
them
to
all
discomfort
and
miserie
:
The
sixt
and
last
instance
is
of
men
aduanced
from
a
condition
of
affliction
and
basenes
,
to
places
of
reputation
and
dignitie
:
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
,
Therefore
they
ought
to
obserue
them
,
of
louing
the
Lord
of
testifying
this
loue
by
a
publike
acknowledgement
of
the
Lords
mercie
towards
him
in
his
deliuerance
,
vers.
1.13.14
.
and
repeated
,
vers.
17.18.19
.
the
taking
of
the
cup
of
deliuerance
.
the
extolling
of
the
Lords
name
.
the
paying
or
performing
of
vowes
:
the
offering
of
the
sacrifice
of
prayse
:
vers.
1.2
vers.
1.13.14
.
Also
vers.
17.18.19
.
His
calling
vpon
the
Lord
in
his
distresse
.
The
Lords
hearing
and
deliuering
of
him
.
The
greatnesse
of
his
distresse
The
prayer
hee
presented
vnto
the
Lord
for
deliuerance
from
the
same
,
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
,
The
anguish
and
griefe
,
which
had
seazed
vpon
his
heart
,
The
particular
sued
for
and
solicited
.
The
cause
inducing
him
to
make
this
prayer
,
the
confidence
he
had
for
obtaining
the
grant
thereof
.
deliuerance
from
the
distresse
wherein
he
was
,
I
beleeued
and
therefore
I
spake
The
grounds
thereof
,
and
the
seuerall
conclusion
made
vpon
each
of
them
.
The
combat
he
had
against
it
through
his
contrarie
distrust
in
the
Lord
.
A
consideration
of
the
Lords
readie
nature
to
relieue
the
distressed
.
A
remembrance
of
the
course
of
mercie
held
with
him
by
the
Lord
heretofore
for
his
deliuerance
from
trouble
.
The
Lord
is
readie
to
helpe
the
distressed
who
trust
in
him
,
Therefore
,
O
my
soule
,
be
not
discomforted
,
but
attend
patiently
vpon
the
Lord
,
the
Lords
deliuering
of
him
heretofore
from
trouble
,
vers.
8.
vers.
9.
The
cause
of
this
distrust
When
I
was
exceedingly
troubled
The
time
when
he
fell
into
it
,
The
effect
wrought
by
the
said
distrust
,
the
Lords
hearing
and
deliuering
of
him
.
vers.
15.
vers.
16.
in
the
former
part
of
the
verse
.
vers.
16.
in
the
end
.
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
.
vers.
13.14
.
and
vers.
17.18
.
The
fauour
thou
hast
shewed
me
in
my
late
deliuerance
is
infinitly
great
,
All
thy
benefits
are
vpon
me
.
And
therefore
I
rest
altogether
vnable
to
acknowledge
it
by
any
reall
satisfaction
and
offer
,
vers.
23.24
That
the
Lord
would
guide
him
in
the
way
of
the
world
:
that
the
Lord
would
guide
and
support
him
amongst
the
troubles
and
crosses
of
this
world
.
the
way
of
the
world
He
rendreth
the
reason
of
his
appeale
vnto
the
Lord
:
He
doth
exhibit
a
summarie
declaration
of
his
cause
,
thereby
as
it
were
to
informe
the
Lord
.
vers.
1.
vers.
23.24
vers.
2.3.4
vers.
1.
sitting
,
rising
,
going
and
lying
,
Thou
vnderstandest
al
my
waies
all
my
actions
and
courses
thou
art
accustomed
to
all
my
waies
:
vers.
2.
in
the
end
.
Where
it
is
said
:
that
is
,
thou
knowest
my
thought
,
and
thou
knowest
it
long
before
it
be
formed
.
vers.
4.
If
by
any
thing
I
may
deceiue
and
disappoint
thy
knowledge
of
the
cariage
and
traine
of
my
life
,
it
is
by
some
thing
that
can
hide
me
from
thy
sight
and
presence
.
But
nothing
can
hide
me
from
thy
sight
and
presence
:
Therefore
I
can
by
nothing
deceiue
and
disappoint
thy
knowledge
of
the
cariage
and
traine
of
my
life
:
so
as
it
is
in
euery
respect
perfitly
knowne
vnto
thee
,
Thy
knowledge
is
more
wonderfull
(
or
greater
)
than
my
abilitie
is
to
deceiue
it
:
it
is
high
,
or
excellent
:
I
am
not
able
to
preuaile
ouer
it
,
or
goe
beyond
it
.
No
place
or
time
of
darknes
can
hide
me
from
thy
sight
and
presence
,
Therefore
nothing
can
hide
me
from
thy
sight
and
presence
,
that
no
place
can
hide
him
from
the
Lords
eye
,
If
I
can
retire
into
no
place
of
the
heauen
,
of
the
earth
,
and
of
the
sea
,
wherein
thou
art
not
present
:
then
no
place
can
hide
me
from
thee
.
But
I
can
retire
into
no
place
of
the
heauen
,
the
earth
,
or
the
sea
,
wherein
thou
art
not
present
,
Therefore
no
place
can
hide
me
from
thee
,
If
I
lie
downe
in
the
graue
,
thou
art
there
:
the
graue
taking
the
wings
of
the
morning
,
If
I
should
run
the
course
of
the
Sun
and
lodge
in
the
vtmost
parts
of
the
sea
:
thither
also
shall
thy
hand
guide
me
,
and
there
shall
it
lay
hold
on
me
.
That
no
darkenes
can
hide
me
from
thy
sight
,
vers.
11.
in
the
end
,
and
verse
12.
in
the
end
.
verse
12.
in
the
beginning
:
and
this
is
also
implied
in
the
obiection
set
downe
vers.
11.
in
the
beginning
:
where
the
Prophet
speaketh
thus
:
meaning
hereby
that
it
were
madnes
so
to
conceiue
of
the
darknes
,
and
to
make
this
obiection
thereupon
.
Thou
doest
by
thy
soueraigne
and
effectuall
prouidence
dispose
of
my
heart
,
Therefore
the
deseignes
of
my
heart
and
the
cariage
of
them
must
needs
be
exactly
knowne
vnto
thee
,
Thou
art
he
who
hath
formed
me
in
my
mothers
wombe
,
Therefore
thou
art
he
who
disposeth
of
my
heart
by
thy
soueraigne
and
effectuall
prouidence
,
vers.
14.
in
the
midst
.
Where
it
is
said
:
vers.
14.
in
the
beginning
.
vers.
14.
in
the
last
part
of
the
verse
.
Where
it
is
said
:
verse
14.
in
the
middest
of
the
Lords
knowledge
touching
the
cariage
and
proceedings
of
his
whole
life
.
vers.
15.
and
16.
Where
I
follow
the
French
.
By
the
place
where
it
is
fashioned
,
in
the
mothers
wombe
By
the
admirable
workmanship
thereof
,
such
as
no
skill
or
industrie
of
imbroderer
,
or
other
artificer
can
attaine
vnto
.
Thine
eyes
saw
me
when
I
was
a
lumpe
or
masse
without
forme
.
all
these
things
were
written
in
the
Lords
booke
,
and
the
daies
wherein
they
were
formed
,
euen
then
when
none
of
them
was
.
this
my
fashioning
and
the
time
assigned
thereto
,
were
set
downe
in
the
booke
of
thy
eternall
decree
and
prouidence
,
before
that
any
part
of
this
workmanship
of
my
bodie
was
made
.
Their
incomparable
excellencie
How
pretious
or
excellent
are
thy
thoughts
vnto
me
?
The
infinitenes
of
their
number
By
a
comparison
from
the
lesse
,
thus
:
The
sands
of
the
sea
are
innumerable
.
But
the
proceedings
of
thy
prouidence
are
more
in
number
.
By
an
effect
which
euery
new
meditation
of
the
Lords
proceedings
doth
worke
:
Euery
new
and
reiterated
meditation
of
thy
proceedings
doth
yeeld
new
matter
and
argument
of
thy
praise
,
When
I
awake
,
I
am
still
with
thee
.
Therefore
thy
proceedings
must
needes
exceed
in
number
,
Who
are
thy
professed
enemies
,
those
I
may
iustly
hate
and
hold
for
mine
enemies
,
But
the
wicked
(
who
slanderously
charge
me
)
are
thy
professed
enemies
,
Therefore
these
wicked
men
are
those
whom
I
may
iustly
hate
and
hold
for
mine
enemies
,
that
he
hateth
them
with
a
perfect
hatred
,
These
wicked
wretches
deserue
vtter
destruction
,
They
are
oppressors
and
murderers
of
thy
people
,
men
of
blood
They
are
such
whose
societie
is
to
be
renounced
and
abhorred
,
as
of
men
vnworthie
to
tread
on
the
earth
,
They
deliuer
wicked
speeches
of
thee
,
They
doe
magnifie
(
though
causelesly
)
thy
enemies
proceedings
,
they
extoll
the
Lords
enemies
ver.
24.
in
the
end
.