A logicall analysis of twentie select Psalmes, performed by W. Temple

ANALYS. PSALM. 37.

The Prophet in this 37. Psalme imparteth with vs a direc∣tion how to carrie our selues in the case of the prosperity of the wicked and our owne particular distresse: and con∣sequently, a remedie against such temptations as doe grow from the consideration of the said prosperitie and distresse. To which purpose he disputeth this question:

• That the godly are without grieuing at the prosperitie of the wicked to rest vpon the Lord, and to walke obediently before him.

Before we proceede to lay foorth the Prophets demonstra∣tion of this question: forasmuch as the branches of it be

diuers and dispersed into sundrie verses, in some of them ioyntly, and in some of them singly: it shall not be amisse to obserue briefly how and where they be set downe.

There are (as we see) three branches of the said question:

• 1. Not to grieue at the prosperitie of the wicked.
• 2. To rest vpon the Lord.
• 3. To walke obediently before him.

The first branch is vers. 1.7. and 8.

The second and third branch are ioyntly and cleerely com∣prised, vers. 3. in the beginning, and vers. 34. in the begin∣ning. It is said, vers. 3. Trust in the Lord and doe good. So is it said, vers. 34. Waite on the Lord and keepe his way. In which verses, by doing good, and by keeping the Lords way, is meant an obedient and holy walking before him.

All three branches are in the 4. verse, though somewhat ob∣scurely, noted vnder this forme of speech: Delight thy selfe in the Lord. Whereby is meant, that we should with∣out grieuing at the Lords proceedings rest satisfied with his good pleasure declared by them, and so conforme our will to his will by depending on him, and by plea∣sing him in the traine of our life. To doe this, is to take delight and contentment in the Lord.

In some other verses one of the said branches onely is spe∣cified: as,

• Vers. 5. and 7. Our resting on the Lord is mentioned.
• Vers. 27. Our walking obediently before him is remem∣bred.

But forasmuch as these branches are in other verses ioyned together, and made the principall and maine scope of the Prophets dispute in this Psalme: we must, where we finde them seuered, conceiue notwithstanding that by noting one part, the other parts are implied and signi∣fied.

Now the demonstration of the said question, comprising in generall whatsoeuer is in this Psalme deduced by the Prophet, is this:

• If the Lord proceede with the wicked to their ruine, and with the godly to their good: then ought the godly without grieuing at the wicked to rest on the Lord, and to walke obediently before him.
• But the Lord proceedeth with the wicked to their ruine, and with the godly to their good.
• Therefore ought the godly without grieuing at the wic∣ked, to rest vpon the Lord, and to walke obediently be∣fore him.

The Proposition is omitted: but being thus supplied, it will the better informe our iudgement in discerning and waighing the conclusion.

Of the Assumption there be two parts: namely,

• ...The Lords proceeding with the wicked to their ruine.
• ...The Lords proceeding with the godly to their good.

The first part of the Assumption concerning the Lords pro∣ceeding with the wicked to their ruine, is declared in the second verse, by obseruing the circumstance of the short time that they are to florish:

• The wicked shall (saith the Psalmist) be quickly cut down.

This their short florishing and speedie fall is made euident vnto vs, by comparing it to the speedie withering of grasse, and any other greene herbe. The comparison is this:

• As grasse and any other greene herbe doth quickly wi∣ther and vanish:
• So shall the wicked speedily fall & be reduced to nought.

This part of the said Assumption touching the ruine of the wicked, is repeated vers. 9: and the circumstance of the short time allotted to their florishing, rementioned v. 10.

The second part of the said Assumption, which concernes the Lords proceeding with the godly to their good, is not in these generall termes deliuered by the Prophet, but may sensibly be collected from the consideration of the particular blessings, which the Prophet hath sprink∣led in sundrie parts of this Psalme, to the end he might

by shewing how gratious the Lord is towards his chil∣dren, thereby induce them to a dependance on him, and to a course of pietie in their life. Let vs see then what these particulars are, and how by them he disputeth this question of resting vpon the Lord, and walking obediently before him, without grieuing at the prosperitie of the wicked.

His first argument for the perswading hereof is this:

Arg. 1.

• Thou shalt by thy dependance on the Lord, and by walking obediently before him, enioy for a long time a safe and comfortable estate of life, vers. 3. And repeated vers. 9. & 11. And vers. 27. & 34.
• Therefore rest vpon the Lord, and walke obediently before him, vers. 3. Also vers. 27. and 34.

The former part of this reason is deliuered in the third verse vnder these words: Inhabite thou, or, Thou shalt inhabite the earth and be fed assuredly. And in the 9. and the 11. verse vnder these termes: They shall by inheritance possesse the earth. Hereby is promised vnto the godly man that he shall be preserued on the earth a long time, and sup∣plied with the comforts of this life, as being by the gra∣tious ordinance and fauour of God in Christ, the right owner and Lord of the earth.

Further, this reposing on the Lord and this sanctified ca∣riage of life, is solicited by the Prophet in this sort:

Arg. 2.

• Thou shalt by this religious course of life obtaine at the hands of the Lord the requests of thine heart, vers. 4. in the end.
• Wherefore rest on the Lord, and liue obediently be∣fore him, vers. 4. in the beginning. That this is the interpretation and sense of these words: Delight in the Lord: is shewed before.

His perswasion to the said dependance and holines of con∣uersation, is in the 5. verse framed and tendered after this forme:

Arg. 3.

• By this course of dependance on the Lord and holi∣nes of life, it shall succeede well with thee in all thy affaires, vers. 5. in the end. Where it is said: The

• Lord shall bring it to passe: that is, Blesse and prosper thee in thy proceedings.
• Rest therefore on the Lord, and walke obediently be∣fore him, vers. 5. in the beginning: where vnder the name of one part of the question, both parts of it are to be vnderstood.

The former sentence of this perswasion being such as may be excepted vnto, the Prophet doth in the 6. verse pre∣uent and satisfie the exception that may be taken against it. The exception is not in distinct termes expressed, but by the answere thereto we may conceiue it to be this:

• The life of the godly man doth rest exposed to sundrie calumnies and oppressions.
• Therefore it succeedeth not well with him in all his af∣faires.

The Prophets answere to this exception is such, as if hee should directly say: That, howsoeuer the godly man is ex∣posed to calumnies and oppressions, yet it followeth not, that therefore it succeedeth ill with him in his particular. This deniall of the sequell presented in the said exception, as if it were expresly set downe (as it is out of congruitie to be vnderstood) the Prophet doth iustifie by acquainting vs with the Lords proceeding in this case on the behalfe of the godly. For he giues vs to vnderstand in the 6. verse, 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 dis∣solue this mist, and so make the innocencie of the godly appa∣rant and cleere to the world. For thus saith the Prophet touching this point:

• The Lord will bring foorth thy righteousnes: that is, make thy innocencie knowne to the world, notwith∣standing any mist of slanders cast vpon it.
• And therefore it followeth not, that in the case of slan∣derous imputations laid vpon thee, it succeedeth ill with theee in thy affaires.

Now the cleerenes which the Lord will set vpon the inno∣cencie

of the godly man, is notified vnto vs by a double comparison. For it is compared first in generall with the light of the Sunne: then in particular with the light of the Sunne at noone day. As if he said:

• The light of the Sunne is great: but the light and cleere∣nes which the Lord shall set vpon the innocencie of the godly man shall equall it: nay, which is more, it shall equall the brightnes of the Sunne at noone day.

These verses following (viz. the 7.8.9.10.11.) doe repeate that which hath bin afore deliuered. In the 7. and 8. ver∣ses the generall and maine question is contained. The first part of the 9. verse, with the whole tenth, pertaine to the first part of the generall Assumption, which concernes the Lords proceeding with the wicked to their ruine. And y^e second part of the 9. verse, together with the 11, do remember vnto vs that, which is propounded in the end of the third verse, as the first particular argument perswa∣ding dependance on the Lord, and a sanctified cariage of life.

Thus you see how the Prophet hath concluded the maine question by three particulars, importing the Lords gra∣tious proceeding with the godly to their good. Before he proceede further: he incountreth and refelleth three obiections made against this fauourable proceeding held by the Lord towards his children.

The first obiection is vers. 12. thus:

Obi. 1. v. 12.

• The wicked are suffered by the Lord to plot and pra∣ctise against the iust. This is declared by noting vnto vs the cause of this plotting, namely, their malice: which is implied and signified by that effect of gnashing their teeth.
• Therefore it seemeth that the Lord proceedeth not so gratiously with the godlie, as hath been remem∣bred.

The answere to this obiection is vers. 13. by imparting with vs the frustration and dissuccesse of the sayd plotting, thus:

Answer. v. 13.

• Their plotting against the iust is vaine and without successe, vers. 13. in the beginning. Where the Prophet ascribing vnto the Lord the action of laughing, doth thereby shew that the Lord holdeth such proiects and practises, at which he laugheth, for succeslesse and vaine. For, were they to take effect, it could not with any con∣gruity be said, that the Lord laugheth at them.
• 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 y^e iust.

The former part of this answere touching the miscariage and failing of the wicked in their plots and practises, is cleered by aduertising vnto vs the cause of the said fai∣ling: which is, a determination on the part of the Lord, to dispatch the wicked ere they execute their designes. The con∣clusion is this:

• 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, vers. 13. in the end. Where it is said: The Lord seeth the day, that is, the appointed and decreed ruine of the wicked to be at hand. By the Lords seeing the approch hereof, we are to vnderstand not an idle beholding, but an actual directing to issue on the Lords part of the said determined dispatch and ruine of the wicked.
• Therefore the plotting of the wicked against the godly is vaine and without successe, vers. 13. in the begin.

The second obiection is vers. 14. thus:

Obi. 2.

• The wicked attempt the destruction of the godlie: which the Prophet signifieth by two particular ac∣tions of theirs: the one of drawing their sword: the other of bending their bow against the iust.
• And therefore it may seeme that the Lord suffering this attempt against the godly, proceedeth not so gratiously with them, as hath been mentioned.

The answere hereto is vers. 15: where the Prophet, though not in formall and expresse termes, yet in sense and effect denieth the sequell deduced in this obiection. For he telleth vs that howsoeuer the wicked attempt against the godly, yet his attempt is such as is not to be regar∣ded: it being in the issue thereof not only frustrated and disappointed, but of a fatall and pernitious consequence to the vtter ouerthrow of himselfe. As if the Prophet should frame his answere to the said obiection, thus:

Answer. v. 15.

• The attempts of the wicked are frustrated by the Lord, and made the meanes of their owne destru∣ction.
• Therefore notwithstanding their attempts suffered by the Lord, it may iustly be said that the Lord proceedeth gratiously with his children.

The third obiection is not set downe, but preuented by an answere thereto in the 16. verse. The obiection is this:

Obi. 3.

• The godly hath little: whereas the wicked abound in wealth.
• And therefore it seemeth that the Lord is not so gra∣tious in his proceeding with the godly, as is re∣membred.

The answere to this third obiection is comprised in the 16. and 17. verse. The Prophet in the 16. verse tendreth this answere:

Ans. v. 16 and 17

• The little pittance which the Lord furnisheth vnto the godly man, is of great vse and comfort.
• And therefore it cannot vpon any such regard as is noted in the obiection, be inferred, that the Lord proceedeth not gratiously with his children.

The former branch of this answere is cleered vnto vs,

• 1. 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, vers. 16.
• 2. By comparing the said little pittance with the wealth of the wicked, in the point of lasting and continuance incident to each of them, vers. 17.

The first comparison is this:

• The wealth of all the wicked in the world heaped toge∣ther, may be of great comfort and vse to any one of the wicked:
• But the little pittance furnished by the Lord vnto one godly man, is to the same man of farre greater vse and comfort.

The second comparison is this:

• The wealth of the wicked doth vanish and perish, ver. 17. in the beginning: where the Prophet expresseth and deliuereth this sentence by saying, that the armes or strength of the wicked (which consisteth in their wealth) shall be broken.
• But the substance and reliefe of the godly doth last and remaine, v. 17. in the end. Where by these words: The Lord vpholdeth the iust: we are to vnderstand the supporting of the substance and intertain∣ment allotted to the iust. For there being in this 17. verse a comparison, wherein things are com∣pared in a different and vnlike qualitie: the ana∣logie betwixt the first and latter part of the com∣parision will not hold good without some such interpretation. The first part of the comparison doth touch the perishing not of the wicked mans person, but of his wealth. And therefore the se∣cond part of the said comparison, must propor∣tionably concerne not the iust mans person, but his intertainment and substance. Besides, this 17. verse being an answere to an obiection, which importeth the substance and reliefe of the godlie to be very little: the sense of it cannot be sutable with y^e obiection, vnlesse it be expounded as hath been said. This exposition is likewise confirmed by that which is deliuered in the 18. verse: where the Psalmist proueth that the possession of the iust remaineth for euer: that is, That the iust shall ne∣uer faile of intertainment and reliefe.

The Prophet hauing in this sort answered the said third ob∣iection, he doth thereupon take an occasion to dispute and determine this excellent and comfortable question: namely,

• That the Lord supplieth vnto the godly continuall reliefe and maintenance, vers. 17. & 18.

The said question is set downe in the end of the 17. and 18. verses. In the 17. it is said, That the Lord supporteth the iust: that is, hath that regard to their substance and reliefe, as it neuer faileth them. In the 18. it is auouched that their possession lasteth for euer: that is, the Lord doth alwaies relieue and feede them.

Let vs now see how the Prophet doth handle and iustifie this his assertion. The first argument for the cleering thereof, is concluded thus:

Arg. 1.

• Of whom the Lord hath a speciall regard and care, to them their intertainment and reliefe neuer fai∣leth.
• But of the godly the Lord hath a speciall regard and care, vers. 18. in the beginning: where it is said: That the Lord knoweth the daies of the vp∣right men: that is, The Lord is carefull that it succeede well with them.
• Therefore to the godly their intertainment and re∣liefe neuer faileth, vers. 17.18.

The second proofe vsed by the Psalmist for the deciding of the question in hand, is a comparison of this nature:

Arg. 2.

• If reliefe faile vnto the godlie at any time, it will in all likelihood faile them in the time of fa∣mine.
• But reliefe shall not faile them in the time of famine. vers. 19.
• Therefore reliefe shall not faile vnto the godly at any time, vers. 17.18.

The Assumption is set out vnto vs by three seuerall illustra∣tions: whereof

• 1. 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, vers. 19. in the begin.
  • But in such a time they shall be filled and satisfied, vers. 19. in the end.
• ...

  2. The second is a comparison, wherein is shewed how diffe∣rently in the time of famine it succeedeth with the wic∣ked and the godly: thus,

  • The wicked shall perish in the time of famine for want of reliefe, vers. 20.
  • But to the godly reliefe shall not faile in such a time, vers. 19.

  The former part of this comparison is thus declared:

  • Euen as the fat of tender lambes in sacrifices con∣sumeth away, vers. 20. in the midst:
  • So the wicked waste and perish in the time of fa∣mine, vers. 20. in the beginning and end.

• 3. The third illustration of the said Assumption is this:
  • The godly man doth in the time of famine giue vn∣to others for their reliefe, vers. 21. in the end.
  • Therefore the godly man hath at that time where∣withall to relieue himselfe, vers. 19.

The former sentence of the said third illustration is made manifest vnto vs, by noting

• 1. 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, vers. 21. in the be∣ginning.
  • But the godly giue and are helpfull vnto others in that time, vers. 21. in the end.
• 2. 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 pos∣sesse the earth with the commodities of it, as the right owners of the same, vers. 22.
  • Therefore the godly are inabled to giue vnto others for their reliefe in th•• time of fa∣mine, vers. 21.

The Assumption is amplified by a comparison of things dif∣ferent and vnlike amongst themselues, thus:

• The wicked being accursed of the Lord, shall be cut from the earth and the commodities of it, vers. 22. in the end.
• But the godly being blessed of the Lord, doe and shall pos∣sesse the earth with the commodities of it, as the right owners of the same, vers. 22. in the beginning.

Hitherto the second argument, to proue, That the godly shall neuer want reliefe and intertainment, hath been handled. The third followeth vnder this forme:

Arg. 3.

• The Lord doth settle and fortifie the state of the god∣lie, vers. 23. Where these words (The man with whose way the Lord is delighted) containe a de∣scription of a godly man.
• Therefore the godly cannot want reliefe and inter∣tainment, vers. 17.18.

To the Antecedent of this third argument the Prophet hath added by way of anticipation, an answer to an obiection, which may be made against the said Antecedent. The ob∣iection is this:

• The godly falleth from his condition.
• How therefore can it be said that his condition standeth established and fortified by the Lord?

The answere to this obiection is from a distinction of falles, vers. 24: where the Prophet distinguisheth betwixt falles, thus:

• The fall of the godly is not an vtter deiection, but a reco∣uerable fall.
• And therefore notwithstanding a fall of this kinde, it may truly be auouched that he is of a setled and for∣tified estate and condition.

This answere importing the fall of the godly to be recoue∣rable, is amplified from the cause of this recouerie, thus:

• The Lord doth hold the godly from vtter deiection, and raiseth him from the fall wherein he is, vers. 24. in the end.
• Therefore when the godly falleth from his estate, he re∣couers himselfe againe thereto, vers. 24. in the be∣ginning.

The fourth reason, whereby to cleere the question of the per∣petuall reliefe and intertainment supplied to the godly man, is drawne from a testimonie of the Prophets particular ex∣perience and obseruation: which is double: the one, of neuer seeing the godly man goe from doore to doore a begging, vers. 25: the other, of obseruing him to be help∣full vnto others, and blessed in his children, vers. 26. The conclusion grounded on these two particular obserua∣tions, is this:

• I haue not at any time seene the godly man, or any of his posteritie begge their bread from doore to doore: but I haue obserued him to be helpfull vnto others, and blessed in his children, vers. 25. and 26.
• Whereupon I may reasonably inferre that the godly man endures not want of reliefe and intertainment, vers. 17.18.

Touching the Prophets obseruation in this behalfe: wee must vnderstand that the profession and state of begging was prohibited by the law of God and accursed by him. Whereupon it is credible that no godly man would so carrie himselfe as to be forced to offend against the sayd law, and so to incurre the curse of the Lord: who is al∣waies at the right hand of his children to guide and sup∣port them.

Hitherto the Prophet hath disputed and cleered three ob∣iections made against the fauourable and gratious procee∣ding held by the Lord towards his children. To which dis∣pute he hath likewise added the discussing of this worthy and comfortable Assertion, concerning The Lords supply∣ing of reliefe from time to time vnto the godly.

Now therefore hauing shewed not onely in the former part of the Psalme, but in handling the said obiections and Assertion added thereto, That the Lord proceedeth with the wicked to their ruine, and with the godly to their good: he doth returne in the 27. verse to his maine and principall exhortation of resting vpon the Lord, and walking obedient∣ly before him.

To perswade hereto, the Prophet vers. 27. repeateth and a∣gaine presenteth vnto vs the conclusion propounded in the 3. verse. The conclusion is this:

• By this course of resting on the Lord, and walking obe∣diently before him, the godly shall enioy a long, safe and comfortable life, vers. 27. in the end.
• Wherefore rest on the Lord, and walke obediently before him, vers. 27. in the beginning. Where the later branch of this conclusion which concernes holie obedience of life is onely mentioned: but vnder the name of this, wee are to conceiue likewise of the former as set downe.

Now to make it appeare vnto vs that this repetition of the said conclusion is not idle and out of want of other mat∣ter, but of speciall moment and vse: the Prophet drawes into discourse and consideration the doctrine comprised in the Antecedent of the said conclusion, amplifying and cleering the same by sundrie arguments: namely,

• 1. 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, vers. 28.
  • Therefore the godly shall enioy a long, safe, and comfortable life, vers. 27. in the end, and vers. 28. in the midst, and vers. 29.
• 2. 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 en∣ioyance of this happie and comfortable life, vers. 28. in the end. Where by an argu∣ment from the greater to the lesse, hee sheweth, That not only the wicked, but their seede also and posteritie shall be cut off.
  • But the godlie shall enioy the said happie life. vers. 27.28.29.
• 3. By describing vnto vs a iust and godly man, vers. 30. and 31. The description is this:
  • ...He is a godly man who conformeth himself to the law of the Lord,
    • 1. In his speech, ver. 30.
    • 2. In his heart, ver. 31.
    • 3. In his life & actions, vers. 31. in the end.
• 4. 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 obiection is this:
  • The wicked watcheth the righteous and see∣keth to kill him, vers. 32.
  • ...How therefore shall the godlie man enioy the happie life promised vnto him?

The answere hereto is this:

• The Lord deliuereth the righteous from the hand of the wicked. This action of the Lords is in the 33. verse noted by these two par∣ticulars: the one, of not leauing the iust in the hands of the wicked: the other, of not suffering him to be iudicially at the ap∣petite

• ... of the wicked condemned.
• Therefore howsoeuer the wicked seeke the dis∣patch of the iust, yet shall the iust enioy the happie life promised vnto him.

Thus we see how the Prophet to presse his maine exhorta∣tion, of resting on the Lord, and walking obediently before him, hath in the 27. verse not onely repeated the conclu∣sion deliuered in the 3. verse, but hath also set vpon the antecedent part thereof foure worthie illustrations from the beginning of the 28. to the end of the 33. verse. Now in the 34. verse, before he fall to a fresh prosecution of the said exhortation, hee doth (out of a purpose to im∣print in our hearts and memories a doctrine of so excel∣lent vse and comfort) recommend again vnto vs the said conclusion offered in the third verse. And then in the end of the 34, he vrgeth and inforceth the said exhortation of resting on the Lord, and walking obediently before him, by this argument: which is in number the fourth, whereby the principall question of the Psalme is concluded:

Arg. 4.

• By this course of resting on the Lord, and walking o∣bediently before him, thou shalt obtaine this fur∣ther mercie at his hands, as to be an eye witnesse of the execution of the Lords iustice vpon the wic∣ked, vers. 34. in the end.
• Wherefore rest vpon him, and walke obediently before him, vers. 34. in the beginning.

To the former part of this reason the Prophet hath added a declaration from two comparisons.

• 1. The first is this, carying with it a testimonie of ex∣perience:
  • I obserued and discerned the wicked to vanish and perish, vers. 36.
  • Wherefore obserue and thou also shalt see him va∣nish and perish, vers. 34.38.
    • The first sentence of this comparison is amplified by the like obseruation made of the wicked mans contrarie estate, thus:

• ...
  • ...
    • ...
      • I saw the wicked florish, vers. 35. Where this florishing of the wicked is resembled to the spreading and florishing of a Bay tree.
      • So I obserued and discerned him to vanish and perish, vers. 36.
• 2. The second comparison, whereby to shew that the iust shall see with his eye the ruine of the wicked, and wherein is noted vnto vs the obseruation of a con∣trarie euent in the godly, is set downe in this sort:
  • Obserue the godly man, and thou shalt see how he endeth his daies in peace and prosperitie, ver. 37.
  • Obserue in like manner the wicked, and thou shalt aswell see how he endeth in miserie and destru∣ction, vers. 34.38.

That part of the second comparison which concernes the peaceable and prosperous end of the iust, is thus argued:

• Whom the Lord euer helpeth and deliuereth in the time of affliction, their end must needes be peaceable and happie.
• But the godly are they whom the Lord euer helpeth and deliuereth in the time of affliction, vers. 39. and 40.
• Therefore the end of the godlie men must needes bee peaceable and happie, vers. 37.

The Assumption is made knowne and euident by this rea∣son:

• Who so repose their trust in the Lord for deliuerance in time of affliction, them the Lord euer helpeth and de∣liuereth at such time.
• But the godly are they who repose their trust in the Lord for deliuerance in time of affliction.
• Therefore the godly are euer holpen and deliuered by the Lord at such time.

The Proposition is omitted, as being the Lords knowne pro∣mise.

The Assumption is vers. 40. in the end.

The Conclusion is vers. 39. and 40.