A
MEDITATION
OF
MANS
MORTALITIE
.
A
GODLY
MEDITATION
ON
PSALME
90.
A
Prayer
of
Moses
the
Man
of
God
.
THis
Psalme
is
a
Meditation
of
Mans
Mortalitie
:
An
Argument
that
all
of
vs
haue
most
feeling
Occasions
to
thinke
of
,
and
to
be
affected
withall
.
This
Meditation
is
conceiued
in
the
forme
of
a
Prayer
,
as
is
expressed
in
the
Title
;
and
is
apparent
by
the
Psalme
it selfe
:
For
the
Prophet
directeth
his
speech
vnto
God
;
and
therein
teacheth
vs
;
That
our
Meditations
,
and
thoughts
,
and
affections
in
and
about
this
Argument
,
should
be
holy
and
religious
,
such
as
are
fit
to
be
presented
to
God
himselfe
.
And
that
in
our
Meditations
hereof
we
should
withdraw
our selues
into
the
presence
of
GOD
;
and
as
it
were
in
a
speciall
manner
make
him
acquainted
with
them
:
For
this
is
a
meanes
to
reape
found
and
true
comfort
thereby
.
The
Author
of
this
Meditation
was
Moses
,
as
appeares
also
by
the
Title
;
Howsoeuer
some
vpon
no
good
ground
suppose
,
that
it
was
a
Psalme
of
Dauid
made
in
the
person
of
Moses
.
And
albeit
it
be
not
set
downe
or
mentioned
in
any
other
of
Moses
his
workes
;
yet
that
no
whit
hindreth
,
but
that
it
may
well
be
his
,
as
all
Circumstances
in
it
doe
well
fit
thereunto
.
Neither
indeed
had
any
man
after
Moses
more
cause
to
meditate
on
this
Argument
,
and
to
be
throughly
affected
therewith
.
Now
Moses
the
Author
of
it
is
here
described
to
be
the
Man
of
God
:
that
is
,
a
speciall
and
more
then
ordinary
Seruant
of
God
.
So
that
it
is
as
if
it
had
beene
said
;
That
famous
and
renowmed
Seruant
of
God
was
in
manner
as
followeth
,
affected
with
the
consideration
of
Mans
Mortalitie
;
and
vpon
the
same
penned
this
Psalme
,
that
other
of
Gods
seruants
might
learne
of
him
,
how
in
like
manner
to
be
affected
therewith
.
Whence
we
learne
:
1.
That
euery
true
Seruant
of
God
hath
and
euer
shall
haue
iust
cause
to
meditate
of
,
and
in
most
feeling
manner
to
be
affected
with
the
consideration
of
this
matter
.
Yea
,
the
greater
and
more
worthie
Seruant
of
God
one
is
,
the
more
deeply
will
he
be
affected
therewith
.
2.
That
this
is
a
part
of
our
speciall
seruice
,
wherein
we
shall
shew
our selues
to
be
Men
and
Women
of
God
in
a
speciall
manner
,
to
meditate
seriously
hereon
,
and
to
be
affected
herewith
;
As
the
neglect
thereof
is
a
speciall
signe
of
one
that
is
no
Man
of
God
.
3.
That
the
Seruants
of
God
herein
had
neede
not
onely
of
generall
Rules
,
but
of
speciall
patterns
and
directions
,
how
and
in
what
manner
to
be
haue
themselues
in
this
consideration
;
least
on
the
one
side
they
be
swallowed
vp
in
the
gulph
of
despaire
,
or
on
the
other
side
encouraged
and
hartned
on
to
prophanenesse
,
making
that
cursed
and
damnable
use
thereof
,
that
Epicures
use
to
do
,
saying
,
Let
vs
eate
and
drinke
;
for
to
morrow
we
shall
die
:
Let
vs
be
merrie
while
we
may
.
The
Psalme
it selfe
consisteth
of
-
1.
A
Preface
.
-
2.
-
A
Complaint
.
-
A
Petition
.
IN
the
Preface
,
the
Prophet
prayseth
God
:
and
by
praysing
him
laboureth
to
moove
God
the
rather
to
hearken
unto
the
Complaint
and
Petition
,
that
afterwards
he
is
to
make
.
And
indeed
this
is
a
speciall
meanes
to
make
our
Complaints
to
be
regarded
of
God
,
and
our
Petitions
graunted
,
when
in
the
making
of
them
,
we
shall
bring
hearts
possessed
with
the
loue
of
God
,
and
our
mouths
filled
with
his
prayse
.
For
there
is
no
true
Child
of
God
,
be
his
soule
neuer
so
deeply
possest
with
sorrow
and
plunged
in
misery
,
but
he
shall
finde
Arguments
of
the
prayse
and
glory
of
God
in
the
very
middest
of
his
misery
.
Neither
will
God
find
mercy
to
be
mooved
with
their
Complaints
,
nor
regard
their
Requests
,
that
in
the
apprehension
of
their
miseries
haue
no
hearts
to
conceiue
,
or
mouths
to
utter
his
prayse
.
So
that
would
we
mooue
the
Lord
to
Compassion
in
our
misery
,
and
to
graunt
our
requests
?
Let
us
in
the
first
place
stirre
vp
our
hearts
,
to
consider
Gods
goodnesse
,
and
prayse
,
and
to
manifest
the
same
in
the
middest
of
all
Gods
Iudgements
;
els
it
will
nothing
boote
us
to
begge
,
or
to
complaine
.
Those
therefore
that
in
the
sense
of
their
misery
,
can
finde
no
true
and
heartie
matter
to
prayse
and
glorifie
God
,
though
they
should
rend
the
Heauen
with
their
cryes
,
and
beg
and
aske
from
morning
to
euening
,
yet
cannot
looke
to
receiue
any
comfortable
answer
at
Gods
hands
.
So
that
herein
we
should
examine
our
hearts
and
affections
.
For
looke
with
what
measure
of
the
loue
of
God
,
and
of
the
acknowledgement
of
his
goodnesse
they
are
replenished
,
in
that
measure
may
we
hope
that
the
Lord
will
hearken
vnto
us
.
The
Prophet
prayseth
the
Lord
-
1.
For
his
goodnesse
towardes
his
people
.
-
2.
For
his
worthinesse
in
himselfe
.
IN
the
first
he
manifests
his
thankfull
minde
to
God
for
his
kindnesse
passed
;
in
the
other
his
hope
&
confidence
in
God
for
the
time
to
come
.
VERS.
I.
Lord
,
thou
hast
beene
our
dwelling
place
in
all
generations
.
IN
this
first
part
,
the
Prophet
acknowledgeth
,
That
God
at
all
times
,
and
in
all
ages
hath
had
a
speciall
care
of
his
Saints
and
Seruants
,
to
prouide
for
them
all
things
necessary
for
this
life
;
For
vnder
the
name
of
dwelling
place
,
or
Mansion
house
,
the
Prophet
vnderstandeth
all
helpes
and
comforts
necessary
for
this
life
,
both
for
maintenance
and
protection
.
For
the
use
of
such
houses
was
wont
to
be
not
onely
to
defend
men
from
the
iniurie
of
the
Wether
,
and
to
keepe
safely
,
within
the
walls
and
vnder
the
roofe
,
all
other
things
necessary
for
this
life
;
and
to
be
a
place
of
abode
,
wherein
men
might
the
more
commodiously
prouide
for
all
other
things
necessary
,
and
walke
in
some
Calling
,
profitable
to
their
neighbour
,
and
to
the
glory
of
God
:
But
also
to
protect
them
from
the
violence
of
bruit
Beasts
and
rage
of
enemies
.
Now
the
Prophet
herein
seemes
to
note
a
speciall
and
more
immediate
prouidence
of
God
toward
himselfe
,
and
the
people
of
God
:
(
For
of
all
kind
of
people
they
seemed
to
be
most
forsaken
and
forlorne
:
)
That
whereas
the
rest
of
the
world
,
seemed
to
haue
their
habitations
&
Mansions
rooted
in
the
earth
,
and
so
to
dwell
vpon
the
earth
;
to
liue
in
Citties
and
walled
Townes
in
all
wealth
and
State
;
Gods
people
were
as
it
were
without
house
and
home
.
Abraham
was
called
Isaac
,
Iacob
,
and
the
twelue
Patriarks
,
wandring
from
place
to
place
,
in
the
Land
of
Canaan
;
from
thence
translated
into
the
Land
of
Egypt
;
there
liuing
at
courtesie
,
and
as
it
were
Tenants
at
will
,
and
in
such
slauery
and
bondage
,
that
it
had
beene
better
for
them
to
haue
beene
without
house
and
home
.
After
this
for
fortie
yeares
together
,
(
at
what
time
this
Psalme
was
pen'd
,
)
they
wandred
vp
and
downe
in
a
desolate
Wildernesse
;
Remoouing
from
place
to
place
,
and
wandring
as
it
were
in
a
maze
.
So
that
of
all
the
people
of
the
Earth
,
Gods
owne
people
had
hitherto
liued
as
Pilgrimes
and
banished
persons
,
without
house
or
home
.
And
therefore
the
Prophet
here
professeth
,
that
God
himselfe
more
immediately
by
his
extraordinary
prouidence
,
for
many
ages
together
had
protected
them
,
and
beene
as
it
were
a
Mansion-house
vnto
them
;
That
is
,
The
more
they
were
depriued
of
these
ordinary
comforts
of
this
life
,
the
more
was
God
present
with
them
,
supplying
by
his
extraordinary
and
immediate
Prouidence
,
what
they
wanted
in
regard
of
ordinary
meanes
.
The
due
consideration
of
this
point
may
minister
matter
of
great
Ioy
and
Comfort
to
such
children
of
God
as
are
thoroughly
humbled
with
the
consideration
of
Mans
Mortalitie
in
generall
,
or
of
theirs
,
that
they
relie
and
depend
vpon
in
speciall
:
and
it
may
serue
as
it
were
for
a
bottome
,
and
for
brinkes
to
keepe
their
sorrow
within
bounds
and
compasse
.
For
surely
this
cannot
but
bee
a
meanes
of
great
sorrow
and
trouble
of
minde
to
them
that
liue
and
depend
vpon
others
,
(
especially
when
any
feeling
occasion
shall
be
offred
vnto
them
)
to
consider
the
mortalitie
of
these
that
they
depend
vpon
,
and
from
whom
they
receiue
the
comforts
and
meanes
of
this
life
,
upon
whose
life
and
breath
,
vnder
God
hitherto
they
haue
enioyed
their
Mansion
,
or
dwelling
places
.
Neither
can
it
be
lesse
sorrow
and
trouble
for
these
vpon
whom
others
depend
,
to
consider
their
owne
Mortalitie
,
when
they
shall
haue
wife
and
children
,
or
any
other
depending
vpon
them
,
liuing
and
breathing
as
it
were
by
them
;
It
cannot
I
say
,
but
goe
neare
their
hearts
,
if
they
loue
those
that
are
vnder
them
,
to
thinke
,
that
they
are
but
mortall
and
frayle
flesh
,
that
they
know
not
how
soone
they
shall
be
called
from
them
,
and
that
then
they
shall
leaue
them
destitute
of
those
comforts
and
helps
which
now
they
haue
by
them
.
Sorrow
herein
,
especially
when
by
the
hand
of
God
we
shall
be
called
to
thinke
of
our
Mortality
,
can
hardly
keepe
it selfe
within
bounds
and
compasse
.
But
if
we
could
meditate
of
that
which
the
Prophet
here
speaks
,
it
would
support
and
vphold
vs
,
and
keepe
our
feares
and
sorrowes
within
bounds
and
compasse
.
Hence
then
we
are
to
learne
:
1.
That
God
is
in
all
those
meanes
and
comforts
,
and
stayes
that
we
haue
in
this
life
:
That
we
should
not
liue
in
any
dwelling
place
,
vnder
any
person
with
any
comfort
or
content
,
were
it
not
by
the
Prouidence
of
God
,
and
such
a
Prouidence
as
Gods
childe
shall
(
if
he
rouse
vp
his
thoughts
)
haue
such
a
sence
and
feeling
of
the
same
,
that
he
shall
see
and
feele
God
in
the
meanes
:
and
shall
acknowledge
,
that
though
he
haue
had
a
house
to
dwell
in
,
and
other
helps
of
this
life
,
yet
they
are
nothing
without
God
,
that
it
is
he
indeed
that
is
his
dwelling
,
his
liuing
,
his
maintenance
,
&c.
2.
That
the
more
that
God
withdraweth
these
meanes
from
his
children
,
the
poorer
and
more
vncertaine
their
states
are
in
their
houses
and
Farmes
,
or
places
of
abode
,
the
more
shall
they
find
the
Lord
to
be
himselfe
all
these
vnto
them
.
For
his
Prouidence
herein
is
neuer
more
felt
then
when
they
are
most
destitute
of
all
outward
helps
and
meanes
.
3.
This
is
a
Doctrine
of
comfort
,
not
onely
in
regard
of
our selues
,
but
of
those
we
shall
leaue
behind
vs
.
Euery
man
cannot
leaue
his
wife
or
children
,
or
seruants
houses
to
dwell
in
,
though
they
desire
and
endeuour
it
neuer
so
much
.
Yet
this
may
be
a
●ay
vnto
vs
,
and
may
moderate
our
griefes
herein
,
That
God
himselfe
is
a
dwelling
house
vnto
all
〈◊〉
;
and
certainly
will
prouide
for
all
his
,
whatsoeuer
shall
be
needfull
and
the
more
destitute
and
forlorne
we
leaue
them
,
when
through
mortalitie
we
shall
be
taken
away
from
them
,
the
more
he
will
be
an
habitation
and
Mansion
house
vnto
them
;
which
is
a
surer
house
then
any
of
our
houses
of
stone
and
clay
:
And
this
we
may
be
sure
to
leaue
our
wiues
and
children
,
if
they
be
Gods
.
4.
The
more
experience
we
shall
haue
of
this
good
Prouidence
of
God
,
the
more
let
vs
be
readie
to
giue
the
prayse
and
glory
thereof
to
God
:
And
shew
our selues
in
our
deepest
thoughts
of
Mortalitie
to
be
such
as
yet
do
acknowledge
God
to
haue
beene
in
all
ages
an
habitation
vnto
his
,
and
at
all
times
vnto
vs
.
5.
Let
vs
delight
onely
in
this
Mansion
,
which
we
cannot
let
nor
loose
:
which
will
not
leaue
vs
,
when
we
leaue
this
world
,
but
will
abide
by
vs
for
euer
.
VERS.
2.
Before
the
Mountaines
were
brought
forth
,
or
euer
thou
hadst
formed
the
earth
;
euen
from
euerlasting
to
euerlasting
thou
art
God
.
THE
second
Argument
of
Gods
prayse
is
from
his
worthinesse
and
excellencie
of
himselfe
;
That
he
is
a
God
eternall
and
immutable
;
one
that
euer
hath
beene
,
and
euer
shall
be
the
same
;
in
whom
there
is
no
alteration
,
nor
shadow
Is
therefore
the
hand
of
God
vpon
thee
?
Dost
thou
see
and
feele
thy selfe
to
be
mortall
?
Dost
thou
see
those
thou
dependest
vpon
to
be
such
?
What
?
Dost
thou
thinke
therefore
that
God
that
did
loue
thee
,
and
that
in
his
loue
raised
vp
these
and
these
meanes
for
thee
,
is
mortall
also
and
mutable
?
No
:
Though
he
change
and
alter
the
meanes
,
and
therby
would
haue
thee
to
feare
and
tremble
before
him
;
yet
doe
not
thou
for
all
that
despaire
?
Be
thou
still
the
Child
of
God
:
Let
no
changes
either
threatned
or
effected
change
thy
minde
and
affection
to
God
:
and
though
God
shall
for
a
time
humble
thee
,
and
seeme
for
a
time
to
thrust
thee
from
thine
house
,
and
all
comforts
of
thy
life
,
to
make
thee
to
know
thy selfe
;
yet
his
affection
is
the
same
to
thee
that
euer
it
was
;
it
can
no
more
change
then
he
doth
change
.
And
therfore
as
God
out
of
his
eternall
loue
hath
heretofore
beene
good
vnto
thee
,
so
be
thou
assured
,
that
out
of
the
same
loue
he
will
continue
so
to
be
in
the
midst
of
all
changes
and
alterations
whatsoeuer
.
The
particular
description
of
Gods
eternitie
and
immutabilitie
fitteth
this
place
and
Argument
.
What
more
firme
then
rockes
and
mountaines
!
What
more
stable
then
the
earth
that
neuer
Edomites
,
Obadiah
3.
4.
The
pride
of
thy
heart
hath
deceiued
thee
thou
that
dwellest
in
the
Clefts
of
the
Rocke
,
whose
habitation
is
on
high
;
that
sayth
in
his
heart
,
Who
shall
bring
mee
downe
?
Whereas
if
the
Lord
bee
our
dwelling
house
,
we
VERS.
3.
Thou
turnest
man
to
destruction
,
saying
,
Returne
,
ye
Children
of
Adam
.
HIs
complaint
is
to
God
,
as
to
the
Author
of
our
mortalitie
:
and
that
mortalitie
which
is
from
God
he
setteth
forth
.
1.
By
diuerse
Comparisons
,
2.
By
the
cause
that
moueth
God
to
make
man
see
such
mortalitie
.
In
the
first
place
the
Prophet
conceiueth
of
God
as
of
a
Potter
,
that
hauing
of
dust
tempered
a
masse
and
framed
it
into
a
vessell
and
dried
it
,
doth
presently
,
within
a
minute
of
an
houre
after
,
dash
it
againe
in
peeces
,
and
beat
it
to
dust
,
in
passion
as
it
were
speaking
vnto
it
,
Get
thee
to
the
dust
againe
.
The
word
here
translated
Destruction
,
signifies
a
Beating
,
or
Grinding
,
or
Pounding
of
a
thing
to
Powder
.
And
the
Prophet
seemes
to
allude
to
the
third
of
Genesis
,
where
God
speaks
of
Adam
,
Dust
thou
art
and
to
dust
thou
shalt
returne
,
as
if
he
should
Hence
we
learne
:
1.
That
as
it
is
God
by
whom
we
liue
;
So
it
is
he
by
whom
and
whose
meanes
we
die
:
By
what
meanes
soeuer
men
come
to
their
ends
,
whether
by
a
timely
or
vntimely
death
,
God
hath
the
maine
stroke
.
The
sword
that
takes
away
our
life
,
must
goe
out
of
his
mouth
,
before
we
can
die
.
It
s
hee
that
sayth
,
Returne
,
Oh
sonne
of
man
!
before
a
man
can
returne
to
dust
.
So
then
let
vs
not
so
much
regard
the
threats
and
brags
of
men
:
but
let
vs
that
feare
death
,
feare
the
Lord
that
gaue
life
.
For
he
onely
quickneth
,
he
onely
killeth
.
2.
He
doth
it
with
a
word
,
against
which
is
no
resistance
,
when
that
word
is
once
come
out
of
his
mouth
,
it
is
not
all
the
dyet
Physicke
,
&
helpe
,
and
prayers
in
the
world
that
can
saue
the
life
,
And
this
he
can
doe
suddainly
,
in
the
twinckling
of
an
eye
.
And
therefore
we
should
,
as
wee
loue
our
liues
,
feare
him
,
and
take
heed
how
we
offend
and
displease
him
,
that
can
with
a
word
turne
the
strongest
man
into
dust
.
3.
The
style
that
God
giueth
to
man
,
when
he
calleth
him
out
of
this
world
,
is
the
Child
of
Adam
,
and
of
Dust
:
as
if
he
said
;
Thou
art
but
the
Child
of
dust
;
of
dust
thou
art
made
;
thou
art
sprung
from
them
that
were
but
dust
,
and
which
are
all
turned
vnto
dust
;
goe
thou
also
to
dust
.
So
that
we
should
thinke
seriously
of
the
matter
that
we
are
made
of
,
and
be
humbled
with
the
consideration
thereof
;
And
herein
iustifie
the
Lord
in
his
dealing
.
For
why
may
not
he
that
hath
made
vs
of
dust
,
turne
vs
againe
vnto
dust
?
And
this
should
teach
vs
to
take
heed
how
wee
place
our
maine
and
principall
hope
in
Man
,
who
is
but
the
child
of
dust
,
who
must
returne
to
dust
4
This
sheweth
the
absolute
power
which
the
Lord
hath
ouer
these
bodies
of
ours
.
A
Potter
hath
not
more
power
ouer
the
vessell
of
clay
that
he
maketh
.
Which
as
it
should
teach
vs
to
take
heede
how
we
murmur
and
repine
against
GOD
for
ought
he
doth
in
this
kind
:
so
it
should
likewise
admonish
vs
,
to
use
our
bodies
whilest
wee
haue
them
,
and
before
wee
and
they
returne
to
dust
againe
,
to
his
glory
;
That
so
from
dust
they
may
be
raised
againe
by
him
to
immortalitie
.
VERS.
4.
For
a
thousand
yeares
in
thy
sight
are
but
as
yesterday
that
is
past
,
and
as
a
Watch
in
the
night
.
THe
Prophet
sheweth
further
in
this
part
of
his
complaint
,
that
God
doth
as
it
were
suddainly
raise
vp
a
man
and
breake
him
againe
,
because
that
in
his
eyes
a
thousand
yeares
are
but
as
yesterday
that
is
passed
;
and
as
a
watch
in
the
night
.
Now
if
it
be
so
with
God
in
regard
of
his
eternity
,
that
a
thousand
yeares
are
but
as
yesterday
,
and
the
fourth
part
of
a
night
;
then
surely
in
his
eyes
the
life
of
man
,
though
he
should
liue
to
threescore
and
ten
,
is
but
short
;
as
short
as
if
a
man
should
make
a
thing
,
and
marre
it
within
a
quarter
of
an
houre
,
yea
,
in
the
very
same
minute
or
moment
almost
.
Hence
we
learne
.
1.
Not
to
measure
length
of
time
by
the
time
we
spend
here
,
though
wee
were
sure
to
liue
till
eightie
or
a
hundred
yeares
,
but
to
measure
it
by
Gods
eternitie
;
to
consider
what
it
is
in
respect
of
God
,
and
of
theirs
that
liue
with
God
,
and
are
in
grace
and
fauour
with
him
.
For
surely
when
they
haue
enioyed
his
presence
a
thousand
yeares
in
all
blisse
,
they
are
no
whit
then
weary
thereof
,
nor
is
it
but
as
if
they
had
beene
with
him
but
an
houre
.
2.
This
is
a
terror
to
the
wicked
,
for
though
they
be
a
thousand
yeares
in
hell
,
yet
with
God
it
is
but
as
yesterday
.
Which
shewes
the
extreame
folly
of
them
,
that
for
a
little
pleasure
in
this
life
,
which
is
so
vncertaine
,
and
so
momentary
,
do
so
little
regard
eternall
woe
.
3.
The
consideration
of
this
should
perswade
that
God
hath
made
vs
for
another
end
then
to
liue
here
.
For
we
may
not
thinke
he
would
with
such
endeuour
make
Man
in
his
owne
Image
,
to
destroy
it
suddainly
againe
,
and
to
no
other
purpose
;
But
he
destroys
man
,
and
makes
him
returne
to
dust
againe
,
that
he
may
translate
him
to
another
condition
of
life
.
And
therefore
our
life
here
is
but
a
way
to
another
.
VERS.
5.
Thou
carryest
them
away
as
with
a
Floud
—
THE
Prophet
hauing
before
shewed
what
mortality
God
hath
subiected
the
sonnes
of
Adam
unto
:
how
he
doth
make
them
,
and
as
it
were
the
same
day
,
yea
,
the
same
houre
that
he
hath
made
them
,
marre
and
destroy
them
againe
,
a
thousand
yeares
in
his
sight
being
as
yesterday
,
or
but
as
it
were
the
eyghth
part
of
a
day
.
He
proceedes
now
to
set
forth
this
condition
of
Man
more
plainly
by
three
Comparisons
.
In
the
first
Comparison
,
he
resembles
him
in
respect
of
his
life
to
those
things
that
are
violently
carryed-away
in
an
Invndation
.
As
we
see
in
great
and
extraordinary
floods
&
invndations
,
all
that
is
in
the
way
,
Beast
and
Cattell
,
and
all
that
are
within
the
force
of
the
streame
are
carryed
violently
away
;
so
it
is
with
man
:
God
doth
as
it
were
set
open
certaine
flood-gats
against
him
,
and
by
violent
streames
and
inundations
of
waters
,
as
it
were
,
he
sweepes
him
away
.
For
(
as
he
shewed
vs
before
)
the
time
that
we
liue
here
,
though
we
live
more
then
the
ordinary
period
of
mans
daies
is
with
God
but
a
very
short
time
,
but
as
a
watch
in
the
night
,
the
fourth
part
of
the
night
.
It
continually
flowes
,
and
flowes
faster
,
swifter
,
and
with
greater
violence
then
the
strongest
streame
;
and
it
carryeth
vs
with
it
;
and
the
course
thereof
wee
cannot
stay
,
no
more
then
the
ebbing
and
flowing
of
the
Sea
,
or
the
courses
of
the
Sunne
and
Moone
.
Against
this
streame
we
cannot
swimme
,
but
the
more
we
shall
striue
against
it
,
the
faster
we
shall
be
carryed
away
with
it
.
Hence
the
Prophet
teacheth
vs
.
To
meditate
seriously
of
the
swift
passage
of
our
dayes
,
how
our
life
runnes
away
like
a
streame
of
waters
,
and
carryeth
vs
with
it
;
our
condition
in
the
eyes
of
God
,
in
regard
of
our
life
in
this
world
being
but
as
if
a
man
that
knowes
not
how
to
swimme
,
should
be
cast
into
a
great
streame
of
water
,
and
headlong
carryed
downe
in
it
,
so
that
he
may
sprawle
sometime
,
lift
vp
his
head
or
his
hands
,
cry
for
helpe
,
catch
hold
of
this
thing
and
that
for
a
time
;
but
his
end
will
be
drowning
,
and
it
is
but
a
small
time
that
he
can
hold
out
,
but
that
as
it
carries
him
away
,
so
it
will
swallow
him
vp
.
And
surely
our
life
here
if
it
be
rightly
considered
,
is
but
like
the
life
of
such
a
person
,
as
is
violently
carryed
downe
a
streame
.
All
the
actions
and
motions
of
our
life
,
and
for
it
,
are
but
like
vnto
the
striuings
and
struglings
of
a
man
in
that
case
:
Our
eating
,
our
drinking
,
our
Physicke
,
our
sports
,
and
all
other
meanes
,
they
are
but
like
his
motions
,
that
is
violently
carryed
downe
the
streame
:
When
we
haue
done
what
we
can
,
die
we
must
,
and
be
drown'd
in
this
Deluge
.
The
use
of
this
consideration
may
be
to
teach
us
.
1.
The
vanitie
of
Men
,
that
thinke
here
vpon
earth
,
to
build
them
euerlasting
habitations
,
and
neuer
to
be
remooued
;
and
that
trouble
their
minds
about
nothing
but
how
they
may
get
sure
houlds
and
tenures
here
.
Alas
what
vanitie
were
in
this
man
that
is
carried
down
a
violent
streame
of
water
,
that
hath
no
hope
to
recouer
himselfe
,
but
is
sure
,
howsoeuer
for
some
small
time
hee
breathes
and
hath
his
sences
,
to
bee
drowned
out
of
hand
,
yet
whilst
he
breaths
and
hath
his
sences
,
to
be
thinking
,
and
fore-casting
of
building
of
houses
,
of
purchasing
lands
,
of
planting
orchards
,
and
of
prouiding
this
thing
and
that
thing
for
his
use
for
fortie
or
sixtie
yeares
to
come
.
2.
This
should
teach
vs
in
the
want
of
the
meanes
of
this
life
,
for
our selues
and
posteritie
,
to
be
content
to
take
it
lesse
to
heart
,
then
worldly
and
couetous
persons
vse
to
doe
.
Who
in
feares
and
distrusts
in
regard
of
the
time
to
come
,
how
they
shall
doe
when
they
are
old
and
not
able
to
worke
,
how
they
shall
liue
when
such
and
such
friends
be
gone
,
how
their
children
shall
do
when
they
are
dead
;
many
times
in
the
abundance
,
for
the
present
,
of
those
things
which
others
before
their
eyes
doe
want
,
liue
most
miserably
and
vncomfortably
,
yea
,
a
life
worse
then
death
,
and
that
onely
for
thinking
of
the
time
to
come
,
whereas
if
these
persons
would
thinke
how
mortall
they
,
and
their
children
are
,
how
short
a
time
they
haue
to
liue
here
,
how
they
are
carryed
away
as
it
were
with
a
flood
,
they
and
their
children
,
and
all
else
,
these
matters
would
neuer
so
much
run
in
their
heads
,
neither
would
they
vexe
and
trouble
themselues
and
others
so
much
about
them
as
they
do
:
But
now
we
dreame
of
immortalitie
in
this
life
,
and
put
from
vs
as
much
as
we
can
the
houre
of
our
death
,
So
liuing
and
desiring
to
liue
here
,
as
if
we
should
liue
euer
here
,
or
there
were
no
liuing
els
where
.
Were
not
they
starke
mad
that
seeing
their
children
carried
away
with
a
flood
,
strugling
and
breathing
in
the
waters
for
life
,
and
readie
to
be
drown'd
,
and
no
hope
of
pulling
them
out
,
would
be
carking
and
caring
,
and
vexing
themselues
,
how
they
should
prouide
for
them
?
Nay
,
let
Christians
,
seeing
their
liues
are
so
short
,
here
comfort
themselues
in
their
wants
and
their
childrens
,
and
labour
so
that
small
time
they
haue
to
liue
,
that
after
this
short
and
transitorie
life
,
they
and
their
children
may
liue
eternally
in
Heauen
.
—
They
are
as
a
sleepe
.
—
THE
second
Comparison
followeth
,
wherein
the
Prophet
compares
the
life
of
man
&
all
the
pleasures
and
sorrowes
accompanying
the
same
to
a
sleepe
.
Alas
,
what
sooner
passeth
away
?
What
is
easier
broken
off
then
sleepe
?
how
short
also
are
the
pleasures
and
sorrowes
that
are
in
sleepe
?
Surely
the
whole
state
and
condition
of
a
man
in
this
life
is
but
like
the
state
and
condition
of
a
man
in
sleepe
:
all
things
fall
out
so
like
in
either
.
Our
life
may
be
compared
to
sleepe
in
foure
respects
.
-
1.
In
regard
of
the
shortnesse
of
it
.
-
2.
In
regard
of
the
easinesse
of
being
put
out
of
it
.
-
3.
In
regard
of
the
many
meanes
to
disquiet
and
breake
it
off
.
-
4.
In
regard
of
the
many
errors
in
it
.
For
the
first
three
;
sleepe
is
but
short
:
and
the
sweeter
it
is
,
the
shorter
it
seemes
to
be
.
And
as
it
is
but
short
of
it selfe
,
though
it
should
last
the
full
swinge
of
nature
:
So
the
soundest
sleepe
,
is
easily
broken
;
the
least
knock
,
the
lowest
call
puts
men
out
of
it
;
and
a
number
of
meanes
and
occasions
there
be
to
interrupt
and
breake
it
off
.
And
is
not
it
so
with
the
life
of
man
?
Is
not
the
longest
life
short
?
Is
it
not
the
shorter
,
the
sweeter
and
fuller
of
contents
it
is
?
And
is
it
not
easily
taken
away
?
Are
there
not
many
meanes
to
bring
vs
vnto
our
ends
?
Euen
as
many
as
there
are
to
waken
vs
out
of
sleepe
?
For
the
fourth
,
how
many
errors
are
we
subiect
to
in
sleepe
?
In
sleepe
the
Prisoner
many
times
dreames
that
he
is
at
libertie
;
he
that
is
at
libertie
,
that
he
is
in
Prison
;
he
that
is
hungry
,
that
he
is
feeding
daintily
;
He
that
is
in
want
,
that
he
is
in
great
aboundance
;
He
that
abounds
,
that
he
is
in
great
want
.
How
many
in
their
sleepe
haue
thought
they
haue
gotten
that
,
which
they
shall
be
better
for
for
euer
,
and
when
they
are
even
in
the
hope
of
present
possessing
some
such
goodly
matter
,
or
beginning
to
enioy
it
,
or
in
the
midst
of
their
ioy
,
they
are
suddainly
awaked
,
and
then
all
is
gone
with
them
,
and
their
golden
fancies
vanish
away
in
an
instant
.
So
for
euill
and
sorrow
as
well
.
And
is
it
not
just
so
in
the
life
of
Man
?
Whose
life
passeth
sooner
away
or
swifter
then
theirs
that
haue
most
comforts
and
sweetest
?
Whose
life
is
longer
then
theirs
in
seeming
,
that
liue
least
at
ease
?
Who
are
ordinarily
more
bound
,
more
in
trouble
,
haue
greater
vexation
,
and
disquiet
,
then
those
that
haue
most
libertie
and
aboundance
?
Who
are
freer
and
more
at
libertie
,
and
want
least
,
then
they
that
haue
least
?
How
ordinarie
a
thing
is
it
for
men
in
the
most
aboundance
to
bee
least
satisfied
?
And
in
the
poorest
cottage
to
find
the
greatest
content
?
And
how
suddenly
are
men
even
as
if
they
had
beene
in
a
dreame
cut
off
from
all
their
hopes
,
all
their
delights
and
pleasures
,
that
in
this
world
they
enjoyed
?
The
use
hereof
then
is
;
1.
To
teach
vs
,
to
account
of
the
things
that
meerely
concerne
this
life
,
the
profits
,
the
pleasures
,
the
honors
of
it
,
but
as
of
dreames
;
such
as
are
transitorie
,
and
passe
away
as
a
sleepe
,
that
we
can
haue
no
certaintie
or
assurement
of
,
but
such
as
we
may
be
depriued
of
even
as
easily
,
as
we
may
be
broken
of
our
sleepe
.
2.
To
watch
and
take
heed
how
we
looke
to
place
any
setled
comfort
in
this
life
,
or
the
things
of
this
life
.
For
we
shall
find
as
many
errours
in
it
and
the
things
thereof
,
as
we
doe
in
sleepe
.
Men
may
fancie
this
and
that
,
but
the
issue
will
be
nothing
:
no
more
then
of
him
who
going
to
bed
hungry
,
dreames
he
eates
,
&c.
3.
This
should
teach
Christians
not
to
enuie
,
and
malice
the
comforts
,
honors
,
and
prosperity
of
wicked
men
:
for
they
are
but
as
dreames
:
thou
hast
much
cause
,
hast
thou
not
?
to
enuie
a
poore
man
,
that
he
should
fare
daintily
in
a
dreame
.
4.
It
should
make
vs
thinke
the
lesse
of
the
sorrowes
and
miseries
of
this
life
,
that
either
our selues
or
others
endure
.
Our selues
here
are
but
as
a
sleepe
.
The
sorrowes
that
we
endure
here
,
especially
for
righteousnesse
,
are
but
as
a
dreame
.
Our
sleepe
will
soone
end
,
and
our
sorrowes
will
end
with
them
,
and
wee
shall
see
that
we
were
but
deluded
herein
.
5.
Neuer
to
thinke
that
we
doe
the
actions
of
Men
that
are
truely
waking
,
but
when
we
doe
the
actions
that
concerne
the
life
to
come
,
where
we
shall
euer
watch
,
and
need
no
sleepe
;
where
wee
shall
euer
reioyce
,
and
neuer
be
deluded
.
—
In
the
morning
they
are
like
grasse
that
groweth
.
VERS.
6.
In
the
morning
it
flourisheth
,
and
groweth
vp
:
in
the
euening
it
is
cut
downe
,
and
withereth
.
THE
third
Comparison
followeth
,
wherein
the
life
of
Man
is
compared
to
grasse
.
That
as
it
is
with
grasse
;
A
man
shall
see
it
flourishing
in
the
morning
,
and
the
same
day
cut
downe
and
withered
;
So
is
man
;
This
day
flourishing
and
lustie
,
and
to
morrow
laid
in
the
dust
;
Nay
,
as
it
were
in
the
morning
well
,
and
before
night
hee
and
all
his
strength
and
glory
vanished
and
gone
.
1.
The
consideration
of
this
should
teach
men
in
the
midst
of
all
their
glory
and
state
in
this
life
,
to
thinke
what
a
fading
thing
it
is
,
how
soone
it
is
cut
downe
and
withered
.
And
therfore
we
should
take
heed
,
how
we
set
our
hearts
vpon
these
transitorie
things
:
for
,
as
Medowes
,
when
they
are
most
pleasant
,
and
fullest
of
varietie
of
flowers
,
they
are
then
sodainly
cut
downe
,
and
all
the
beautie
of
them
vanished
;
So
it
shall
be
with
all
things
that
in
this
world
wee
delight
in
,
whether
life
,
or
honor
and
riches
,
though
a
man
flourish
neuer
so
much
in
them
;
yet
as
it
were
the
same
day
,
they
shall
be
taken
from
him
,
and
he
from
them
;
and
then
their
hearts
will
be
as
gone
with
them
,
that
had
their
hearts
before
set
on
them
.
Let
vs
therefore
learne
to
set
our
hearts
vpon
another
life
,
and
the
things
thereof
:
and
then
we
shall
be
sure
neuer
to
loose
that
we
loue
.
And
let
vs
striue
to
be
Plants
in
Gods
house
,
liuing
Plants
,
trees
of
righteousnesse
,
Planted
by
the
rivers
of
his
Sanctuary
.
And
then
wee
shall
neuer
be
cut
downe
:
Our
leaues
shall
neuer
fall
,
our
branches
neuer
wither
.
2.
Let
vs
learne
so
to
loue
this
life
,
and
all
things
of
this
life
,
as
matter
that
we
must
part
with
,
that
we
haue
no
Lease
or
Assurance
of
for
one
day
.
And
where
God
makes
them
instruments
of
comfort
and
helpe
vnto
vs
,
if
we
enioy
them
day
after
day
,
let
vs
blesse
God
for
it
,
and
count
euery
day
that
he
lends
vs
,
&
euery
blessing
that
he
bestowes
vpon
vs
day
after
day
,
an
aduantage
vnto
vs
more
then
we
deserue
.
3.
Let
vs
euery
morning
,
fit
and
prepare
our selues
for
cutting
downe
.
Though
we
be
neuer
so
lustie
,
and
flourish
neuer
so
much
,
yet
let
vs
consider
,
that
wee
are
but
as
grasse
;
and
though
this
morning
we
flourish
,
yet
before
night
we
may
be
cut
downe
and
withered
;
and
all
our
glorie
and
comforts
lie
in
the
dust
.
It
were
well
with
vs
if
we
so
liued
,
that
when
death
shall
come
to
cut
vs
downe
,
we
could
not
say
,
I
little
thought
that
I
should
die
so
soone
.
And
for
others
whose
liues
are
deare
vnto
vs
,
and
whose
deaths
may
bee
a
judgement
vnto
vs
;
let
vs
so
set
our
sinnes
before
our
eyes
,
that
they
may
be
a
meanes
to
worke
in
vs
an
holy
and
religious
feare
of
their
death
,
in
the
midst
of
these
comforts
and
contents
wee
receiue
from
them
;
And
how
strong
and
flourishing
so
euer
wee
shall
see
them
in
the
morning
,
yet
let
vs
thinke
with
feare
,
that
before
euening
they
may
be
cut
down
,
and
we
may
loose
them
,
and
all
the
comforts
that
depend
vpon
them
.
VERS.
7.
For
we
are
consumed
in
thine
anger
;
and
by
thy
wrath
are
we
troubled
.
HItherto
the
Prophet
in
his
complaint
hath
set
forth
by
Comparison
,
what
great
mortalitie
God
hath
brought
vpon
the
Children
of
Adam
.
Now
here
in
this
verse
he
sheweth
the
cause
thereof
;
The
anger
of
God
.
Adam
and
all
the
sonnes
of
Adam
haue
offended
him
:
and
therfore
he
hath
brought
this
universall
mortality
and
deluge
upon
man
.
And
this
Anger
of
GOD
hee
sets
forth
;
-
1.
By
the
cause
.
-
2.
By
the
greatnesse
.
Concerning
the
anger
of
God
,
wee
must
not
thinke
,
that
it
is
a
perturbation
of
minde
in
him
,
whereby
he
indeed
fretteth
,
and
is
vexed
within
himselfe
,
as
men
use
to
bee
,
whose
wrath
and
anger
doth
ordinarily
more
hurt
&
torment
themselues
,
then
those
they
are
angry
withall
.
But
it
is
in
God
an
holy
and
just
disposition
,
to
inflict
deserued
punishment
upon
his
creature
.
Though
God
therefore
haue
absolute
power
of
his
owne
free
will
to
destroy
the
creature
which
hee
hath
made
without
any
cause
,
yet
he
doth
not
destroy
man
without
some
speciall
cause
,
and
motiue
therevnto
.
And
this
cause
is
not
a
pleasure
and
delight
,
as
though
it
should
be
a
sport
and
pastime
of
God
to
make
and
marre
so
excellent
a
workmanship
of
his
owne
;
as
it
is
with
Children
to
kill
Flies
,
or
Huntsmen
to
kill
wild
Beasts
.
Neither
is
any
speciall
profit
,
or
use
,
any
cause
thereof
;
As
it
is
the
cause
,
why
Husbandmen
cut
downe
grasse
,
not
that
they
are
angry
with
it
,
or
that
they
place
any
delight
in
so
doing
,
but
for
necessary
use
and
benefit
.
But
the
true
and
immediate
cause
is
Anger
;
that
which
is
the
cause
of
mortalitie
in
war.
God
hath
beene
prouoked
by
vs
.
And
as
a
mightie
King
being
prouoked
by
his
subiects
,
nothing
followeth
but
death
;
so
is
it
with
God
.
1.
Hence
then
we
learne
to
labour
to
see
,
and
behold
the
wrath
and
anger
of
God
,
in
sicknesse
,
distresses
,
old
age
,
death
,
and
in
that
mortalitie
that
we
see
in
this
world
;
and
vpon
speciall
occasion
to
acknowledge
it
.
And
it
should
teach
vs
,
to
feare
and
tremble
before
him
,
and
to
take
heed
,
how
we
farther
prouoke
him
to
wrath
.
2.
We
should
admire
the
goodnesse
and
grace
of
God
,
that
his
wrath
being
so
universall
vpon
all
the
sonnes
of
Adam
,
yet
in
this
wrath
he
should
remember
mercy
,
and
raise
those
againe
to
life
,
even
to
eternall
life
,
that
in
anger
he
hath
wounded
to
death
.
3.
We
should
labour
more
to
see
the
wrath
of
God
in
our
accursed
estate
after
this
life
.
God
doth
but
play
with
vs
,
as
it
were
,
in
taking
away
our
liues
here
.
And
if
the
first
death
be
such
a
signe
thereof
,
what
a
signe
therof
is
it
in
them
in
whom
there
appeare
fearefull
and
prodigious
fignes
of
the
second
death
,
which
is
eternall
,
wherein
a
man
shall
for
ever
die
,
and
yet
neuer
be
dead
.
VERS.
8.
Thou
hast
set
our
iniquities
before
thee
;
our
secret
sinnes
in
the
light
of
thy
countenance
.
THat
wrath
of
God
from
which
proceeds
mortalitie
,
and
all
the
troubles
and
calamities
and
alterations
of
this
life
that
attend
vpon
the
same
,
is
set
forth
here
;
1.
By
the
cause
,
2.
By
the
greatnesse
of
it
.
The
cause
is
the
remembrance
of
our
sinnes
not
knowne
onely
but
secret
.
Whence
we
learne
,
that
1.
It
is
sin
,
that
first
kindled
that
fire
of
GODS
wrath
,
whereby
we
are
consumed
on
this
wise
.
God
is
not
angry
with
his
creatures
for
nothing
.
But
there
is
a
just
cause
of
that
wrath
of
God
,
from
whence
proceedes
the
mortalitie
of
mankinde
.
Yea
,
the
greater
and
more
infinitely
wise
the
Maiestie
of
God
is
,
the
greater
must
that
cause
bee
that
prouoketh
him
to
wrath
.
It
s
weaknesse
to
be
prouoked
with
a
small
matter
:
Weaknesse
nor
no
propertie
of
weaknesse
can
befall
the
Almightie
God
.
Sinne
therefore
,
whatsoeuer
it
is
,
can
be
no
small
matter
,
no
trifle
,
that
prouokes
the
infinite
Maiestie
of
God
to
wrath
,
and
to
such
a
wrath
as
hath
such
deadly
effects
.
The
use
of
this
then
is
.
When
we
see
any
signes
of
Gods
displeasure
in
the
world
;
(
as
which
way
almost
can
wee
turne
our
eyes
but
we
see
it
?
even
the
very
prints
of
death
,
how
his
footing
is
in
euery
Towne
,
yea
,
in
euery
House
?
)
presently
to
thinke
of
sinne
,
and
the
greatnesse
thereof
,
and
to
make
it
a
meanes
to
make
vs
haue
it
in
great
detestation
,
in
whom
soever
it
is
.
2.
It
is
our
sinnes
that
haue
prouoked
God
to
this
wrath
.
It
was
not
the
sinne
of
Angells
,
that
made
God
thus
angry
with
mankinde
:
Nor
the
sinne
of
any
particular
persons
that
made
him
angry
with
them
all
.
But
it
is
our
owne
sins
,
that
haue
done
this
:
All
of
us
,
euery
mothers
sonne
haue
our
parts
,
and
haue
joyned
hands
in
prouoking
the
Lord
to
bring
this
universall
mortalitie
vpon
the
world
:
The
true
use
therefore
,
that
we
are
to
make
of
this
,
Is
not
so
much
to
thinke
of
sin
in
generall
,
or
of
this
or
that
bodies
sinne
,
when
wee
see
the
generall
judgements
of
God
;
but
to
see
and
looke
after
our
owne
sinnes
,
wherein
we
haue
trespassed
against
God
,
and
broken
his
Law
;
and
not
rest
till
we
haue
found
them
out
.
Especially
when
the
Lord
by
any
speciall
judgment
shall
come
neerest
vnto
vs
;
(
As
the
Lord
hath
lately
to
this
family
:
)
If
we
hereupon
doe
not
make
a
speciall
inquisition
after
our
sinnes
,
and
so
by
Repentance
make
our
peace
with
God
,
wee
haue
cause
even
euery
one
of
vs
to
feare
a
greater
stroke
,
though
this
hath
made
many
of
our
hearts
to
ake
.
3.
They
are
not
onely
our
greater
sinnes
,
that
haue
prouoked
God
;
but
all
our
sinnes
,
great
and
small
;
not
our
publicke
onely
,
and
knowne
sins
,
but
our
speciall
and
hidden
ones
;
euery
one
of
them
hath
his
part
herein
.
And
if
wee
will
not
haue
this
wrath
of
God
to
pursue
vs
eternally
,
we
must
learne
hence
,
not
onely
to
hate
and
forsake
our
greater
sinnes
,
and
to
repent
of
those
that
are
great
and
notorious
,
but
even
of
our
smaller
sins
,
of
our
lighter
vanities
also
.
Yea
,
herein
we
should
not
content
our selues
with
leauing
those
sinnes
which
other
and
our selues
knowe
to
bee
sinnes
;
but
we
should
seeke
after
our
secret
and
hidden
sins
,
whither
there
be
not
some
sinnes
in
vs
that
we
nourish
in
our selues
,
and
know
not
to
be
sins
.
And
to
this
end
,
we
should
diligently
search
into
the
Law
of
God
,
and
not
be
at
rest
till
wee
haue
taken
notice
of
them
:
and
giue
no
leaue
of
continuance
to
any
the
least
sinne
,
but
hate
and
forsake
all
.
4.
That
all
our
sins
are
present
before
GOD.
Our
great
,
our
small
,
our
knowne
,
our
secret
sins
,
they
are
all
in
his
presence
,
they
are
before
his
eyes
,
he
knowes
them
,
he
sees
,
and
beholds
them
.
This
should
make
vs
the
more
afraid
&
ashamed
to
sinne
;
because
there
is
no
sinne
how
secret
soever
,
but
we
doe
it
in
the
face
of
God
,
he
looking
on
.
A
seruant
that
hath
any
grace
or
loue
in
him
,
whatsoeuer
he
may
do
behind
his
masters
backe
,
yet
he
will
not
doe
that
before
his
Masters
face
which
may
prouoke
and
displease
him
;
many
things
he
doth
priuately
,
that
if
he
thought
they
would
come
to
his
Masters
knowledge
,
he
would
not
doe
them
:
But
there
is
no
sinne
ever
so
secret
,
though
committed
in
our
Closet
,
yea
,
though
in
our
owne
breasts
onely
,
but
he
knows
it
,
and
sees
it
,
and
beholds
the
committing
of
it
.
Further
,
this
noteth
the
hay
nousnesse
of
all
sin
.
For
those
trespasses
that
are
committed
before
the
face
of
a
Gouernour
,
are
accounted
contempts
.
So
is
euery
sinne
committed
;
it
is
committed
in
the
eare
and
eye
of
God
:
and
is
therefore
the
more
grieuous
and
odious
.
5.
God
needs
no
other
light
to
discerne
our
sinnes
by
,
but
the
light
of
his
owne
face
.
It
peirceth
through
the
darkest
places
:
the
brightnesse
thereof
enlightneth
all
things
,
discouers
all
things
.
So
that
the
sins
that
are
committed
in
deepest
darknes
,
are
all
one
to
him
as
if
they
were
done
in
the
face
of
the
Sunne
.
For
they
are
done
in
his
face
,
that
shines
more
,
and
from
which
proceeds
more
light
then
from
the
face
of
the
Sunne
.
So
that
this
,
it
ought
to
make
vs
the
more
feareful
to
offend
,
Hee
sees
vs
when
we
see
not
him
,
and
the
light
of
his
countenance
shines
about
vs
,
when
we
thinke
our selues
hidden
in
darkenesse
.
6.
They
are
not
onely
then
in
his
sight
when
they
are
a
committing
,
and
whilst
the
deed
is
doing
;
but
euer
after
,
when
the
act
is
past
and
gone
,
and
forgotten
,
yet
then
is
it
before
the
face
of
God
,
even
as
if
it
were
in
committing
:
And
how
should
this
make
vs
afraid
to
sinne
?
When
our
sinnes
are
not
onely
in
his
sight
while
they
are
a
committing
,
but
so
continue
still
for
euer
after
they
are
past
and
done
.
7.
Gods
sets
our
sins
before
him
;
this
shewes
he
is
so
affected
with
them
,
hee
takes
them
so
to
heart
,
that
he
doth
in
a
speciall
manner
continue
the
remembrance
of
them
.
As
those
that
hauing
had
great
wrong
,
will
store
it
vp
,
or
register
it
,
or
keepe
some
remembrance
of
it
or
other
,
least
they
should
forget
,
when
time
shall
serue
,
to
bee
quit
with
those
that
haue
wronged
them
;
so
doth
God
,
and
his
so-doing
is
a
signe
,
that
he
takes
our
sins
deeply
to
heart
;
which
should
teach
vs
to
feare
the
more
how
we
offend
him
.
When
God
in
any
judgement
of
death
,
or
sicknesse
,
or
losse
of
friends
shewes
his
wrath
,
wee
should
thinke
and
meditate
of
this
;
especially
when
he
comes
neerest
vs
,
Now
the
Lord
lookes
vpon
my
sinnes
;
they
are
now
before
him
;
and
wee
should
neuer
rest
till
wee
had
by
repentance
moued
him
to
blot
them
out
.
Yea
,
to
this
end
we
should
our selues
call
them
to
remembrance
.
For
the
more
we
remember
them
,
the
more
God
forgets
them
:
the
more
wee
forget
them
,
the
more
God
remembers
them
;
the
more
we
looke
vpon
our selues
,
the
more
he
turneth
his
eyes
from
them
.
And
this
also
we
are
to
manifest
and
acknowledge
,
as
here
Moses
doth
vnto
God
himselfe
by
Prayer
.
VERS.
9.
For
all
our
dayes
[
*
](A16614-e2210-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
▪
goe
backe
againe
in
thy
wrath
.
—
HItherto
of
the
cause
of
that
wrath
of
GOD
which
moueth
him
to
smite
the
world
with
such
mortalitie
.
Now
here
he
further
sets
forth
the
same
by
the
effects
and
degrees
thereof
in
respect
of
that
present
Argument
he
hath
in
hand
.
1.
That
our
dayes
doe
as
it
were
goe
backward
in
his
wrath
:
That
whereas
God
gaue
vs
being
to
liue
,
our
life
and
our
being
is
nothing
els
but
a
going
backward
as
it
were
to
death
,
and
to
nothing
.
Euen
as
if
a
stranger
being
suddainly
rapt
and
carryed
the
mid
way
to
his
home
,
where
are
all
his
comforts
,
he
should
spend
all
the
time
that
is
behind
,
not
in
going
forward
to
his
home
,
but
in
going
backward
to
the
place
from
which
he
was
suddenly
brought
.
All
the
sonnes
of
Adam
as
soone
as
they
haue
being
and
liue
are
brought
suddenly
a
great
part
of
their
way
:
And
whereas
they
should
goe
forward
and
liue
longer
and
longer
,
they
from
their
first
beginning
to
liue
goe
backward
againe
to
death
,
and
to
nothing
.
This
is
the
summe
in
effect
with
that
which
the
Lord
sayth
in
the
beginning
of
the
Psalme
,
Thou
bringesi
man
to
destruction
;
saying
,
Returne
againe
ye
sons
of
Adam
:
As
if
he
should
say
,
Thou
makest
a
man
,
and
when
he
is
made
,
hee
in
thy
wrath
doth
hast
to
nothing
else
,
but
destruction
,
and
to
bee
marred
againe
.
Thus
doe
our
dayes
as
it
were
goe
backward
,
and
wee
in
them
returne
from
whence
we
came
.
Our
lesson
then
hence
is
this
.
That
our
life
in
this
life
is
nothing
els
but
a
returning
backe
againe
vnto
death
.
Euery
man
,
whilst
he
is
here
,
walkes
to
the
house
of
his
graue
;
and
though
he
bee
a
little
longer
in
going
backe
vnto
the
earth
,
then
he
was
comming
from
it
;
yet
he
doth
nothing
while
he
is
here
but
goe
backe
to
it
.
Yea
,
our
dayes
passe
away
in
such
a
manner
,
as
if
a
man
,
being
a
childe
should
suddainly
bee
made
a
man
;
and
after
that
should
presently
goe
backe
againe
,
and
bee
a
child
.
So
that
though
we
haue
here
some
time
of
growth
and
strength
;
yet
the
more
wee
grow
in
strength
and
yeares
,
the
neerer
we
draw
still
to
the
place
from
whence
we
came
.
In
so
much
that
there
be
none
of
vs
but
are
neerer
to
our
end
to
day
then
yesterday
,
and
this
houre
then
the
houre
that
is
past
.
And
though
some
walke
backward
more
slowly
somwhat
then
others
doe
;
yet
all
goe
one
way
;
and
no
bodie
knowes
how
swiftly
,
or
how
soone
he
shall
come
to
his
end
.
The
use
hereof
.
1.
This
should
teach
vs
euery
day
to
meditate
and
thinke
seriously
of
our
death
,
and
the
graue
.
It
is
the
place
that
wee
are
continually
trauailing
unto
.
All
the
dayes
and
yeares
we
liue
,
goe
backward
as
it
were
with
us
,
and
carry
us
backward
thither
.
So
that
which
way
soever
our
faces
are
,
we
moue
and
goe
thitherward
.
Since
Adams
fall
all
men
are
condemned
and
adjudged
vnto
one
death
at
the
least
;
and
our
life
here
is
nothing
else
but
a
going
to
the
place
of
execution
.
How
then
should
we
not
thinke
of
our
end
?
Is
it
possible
for
condemned
Malefactors
,
whilst
they
are
going
to
the
place
of
death
,
to
forget
wher-about
they
go
?
And
yet
though
all
our
life
bee
nought
else
but
a
leading
to
death
,
yet
ordinarily
nothing
lesse
troubles
our
minds
;
and
we
so
liue
,
as
if
death
should
neuer
come
neare
vs
,
or
we
it
.
Nay
,
though
we
see
many
both
neare
vs
and
farre
off
vs
die
before
vs
,
and
wee
know
that
our
condition
is
the
same
;
yet
we
lay
it
little
to
heart
,
as
if
wee
alone
were
exempted
from
the
common
condition
of
all
Adams
issue
.
2.
This
should
teach
vs
also
,
whilst
we
do
liue
here
,
to
behaue
our selues
in
that
manner
,
that
wee
may
die
with
comfort
.
And
this
should
bee
it
that
in
this
life
should
most
trouble
us
,
and
about
which
we
should
most
beat
our
braines
,
how
wee
should
so
die
that
wee
might
eternally
liue
.
But
alas
that
which
runs
altogether
in
our
minds
whilst
we
liue
here
,
is
about
the
meanes
of
our
living
here
,
how
we
shall
doe
for
this
yeare
and
the
next
,
and
the
other
yeare
after
that
;
and
how
our
children
should
do
after
us
:
never
taking
thought
for
the
maine
:
which
is
as
if
parents
and
children
being
altogether
drawne
vpon
a
Sled
,
or
carryed
in
a
Cart
,
for
diuers
dayes
to
execution
,
and
the
meanes
of
this
life
being
left
them
onely
for
this
end
,
to
bring
them
thither
;
they
should
never
trouble
their
mindes
about
that
that
they
were
drawne
unto
,
but
should
bee
carking
and
caring
,
how
they
should
doe
,
and
their
children
for
this
thing
and
that
thing
concerning
this
life
.
The
second
point
is
that
our
dayes
goe
thus
backward
in
the
wrath
of
God
:
that
is
to
say
;
through
the
iust
judgement
of
God
vpon
the
sin
of
Man
it
comes
to
passe
,
that
our
dayes
thus
returne
and
goe
backward
,
and
passe
away
.
This
then
is
our
lesson
:
That
euery
day
whilst
wee
liue
here
is
a
day
of
wrath
;
an
euill
day
,
subiect
to
some
judgement
or
other
.
Few
and
euill
(
sayeth
old
Iacob
)
be
the
daies
of
my
Pilgrimage
.
All
things
vnder
the
Sunne
are
nothing
but
matter
of
vanitie
and
vexation
of
spirit
.
The
best
of
Gods
Saints
haue
found
nothing
here
that
this
life
and
world
hath
brought
forth
,
but
matter
of
sorrow
.
What
day
is
it
that
passeth
ouer
our
heads
,
but
wee
might
easily
perceiue
it
(
if
we
were
not
besotted
,
)
marked
with
Gods
wrath
,
bringing
with
it
some
judgement
and
Memorandum
or
other
of
Gods
anger
for
sin
?
There
is
not
a
day
nor
houre
that
passeth
ouer
our
heads
,
but
that
wee
might
,
if
wee
looked
about
us
,
and
considered
the
judgements
that
some
way
or
other
cleaue
to
vs
,
See
,
that
it
is
in
some
respect
or
other
passed
away
in
wrath
.
The
use
of
this
serues
:
1.
To
reproue
those
that
haue
no
sence
and
fecling
thereof
;
but
so
passe
away
their
time
and
dayes
whilst
they
haue
them
,
as
though
they
were
vnder
no
wrath
and
judgement
at
all
;
But
all
were
well
and
sure
betweene
God
and
them
:
That
glory
in
their
daies
past
,
how
merrily
they
haue
liued
,
and
how
many
comforts
they
haue
had
;
such
as
never
felt
any
wrath
of
God
past
,
nor
feare
any
to
come
,
but
say
ordinarily
in
their
madd
moods
;
Away
with
sorrow
;
let
the
world
slide
,
&c.
2.
It
should
teach
vs
to
labour
euery
day
that
passeth
,
to
marke
and
obserue
wherein
God
hath
manifested
unto
us
his
wrath
for
sinne
.
For
there
is
no
day
but
bringeth
terrible
remembrance
thereof
,
not
in
others
onely
,
but
in
our selues
.
So
that
if
we
consider
the
Revolution
of
times
,
wee
shall
be
able
to
say
,
that
there
is
not
a
day
,
nor
an
houre
passed
over
our
heads
,
but
it
is
mark'd
with
the
wrath
of
God
by
some
judgement
or
other
for
sinne
:
yea
,
and
the
very
passing
of
it
away
(
it
vseth
to
goe
in
such
a
manner
)
is
in
wrath
.
3.
The
more
our
dayes
that
are
gone
,
are
passed
in
wrath
,
the
more
in
those
that
are
to
come
wee
should
labour
to
appease
and
pacifie
that
wrath
,
and
seeke
after
the
meanes
of
our
attonment
with
God
.
It
s
a
desperate
madnesse
,
when
wee
shall
perceiue
that
God
for
the
time
past
hath
shewed
himselfe
angry
with
vs
,
to
haue
no
care
for
the
time
to
come
,
to
prevent
further
indignation
.
4.
This
should
make
the
children
of
God
that
haue
any
grounded
hope
for
life
to
come
,
to
lessen
their
stay
on
and
delight
in
this
life
;
and
delight
in
their
hope
and
meanes
of
that
life
,
wherin
never
a
day
shall
passe
away
in
wrath
,
but
all
in
loue
,
fauour
,
and
glory
;
and
wherein
the
dayes
of
our
life
shall
not
be
a
returning
to
death
,
but
a
going
on
from
life
to
life
,
and
ioy
to
ioy
;
when
we
shall
liue
to
liue
;
and
the
longer
wee
shall
liue
,
the
longer
we
shall
haue
to
liue
;
and
that
in
all
happinesse
and
glory
,
which
daies
and
times
shall
never
wast
.
Whilst
we
liue
here
,
(
if
we
had
hearts
to
consider
of
things
as
they
are
,
)
there
is
never
a
day
goes
over
our
head
,
but
yeeldeth
matter
of
sighing
,
and
groaning
vnder
some
act
or
other
of
Gods
wrath
,
doe
wee
the
best
wee
can
.
Yea
,
let
a
man
haue
the
greatest
causes
of
comfort
,
both
for
this
world
and
the
world
to
come
,
that
the
world
can
afford
,
or
that
any
man
euer
had
,
yet
when
he
shall
sum
vp
his
accounts
,
he
shall
find
the
dayes
hee
liues
here
are
but
dayes
of
euill
;
and
he
shall
see
more
cause
of
sorrow
and
mourning
then
of
joy
.
Let
this
therefore
win
vs
from
this
life
,
and
the
dayes
thereof
;
And
let
the
bitter
of
Gods
wrath
here
make
vs
the
more
seeke
after
the
daies
of
eternitie
;
wherein
there
shall
be
no
sence
thereof
in
the
least
crosse
or
affliction
.
—
Wee
spend
our
yeares
as
a
tale
that
is
told
.
THe
Prophet
here
further
amplifieth
the
aforesayd
effect
of
Gods
wrath
:
shewing
in
what
manner
our
dayes
passe
away
,
even
as
a
tale
that
is
told
,
a
meditation
or
thought
that
is
conceived
and
gone
.
A
tale
is
quickly
told
;
a
word
is
soone
spoken
,
and
a
thought
or
meditation
is
soone
conceiued
.
So
are
the
yeares
of
a
man
,
especially
if
we
compare
them
with
things
aboue
,
and
with
the
daies
and
yeares
that
we
are
to
liue
in
heauen
.
So
that
let
a
man
looke
backe
to
the
time
passed
,
and
wisely
judge
of
it
,
and
set
to
it
the
uttermost
of
the
time
to
come
,
and
all
will
appeare
to
passe
away
from
vs
,
either
as
the
time
wherein
a
tale
is
told
,
or
those
things
passe
away
that
are
told
in
a
tale
,
which
is
very
quickly
and
speedily
.
1.
This
shewes
the
vanitie
of
them
that
make
such
a-doe
for
states
,
and
titles
,
and
tenures
for
this
life
.
Oh
they
thinke
it
a
goodly
matter
,
if
they
haue
and
hold
a
thing
for
so
many
liues
,
and
for
theirs
and
their
childrens
liues
.
And
yet
alas
it
is
,
if
it
be
compared
with
the
life
of
Heauen
,
but
as
if
it
were
a
tenure
for
the
space
of
a
tale
telling
,
or
a
word
spoken
.
And
what
madnesse
then
is
it
,
that
most
men
shew
,
to
hazzard
the
one
to
get
the
other
,
that
they
care
not
almost
how
they
breake
the
Lawes
of
God
and
Man
for
it
?
Surely
the
little
faith
and
hope
or
none
that
we
haue
of
the
life
to
come
,
makes
persons
so
dote
and
mad
vpon
the
titles
and
tenures
of
this
life
,
which
are
of
the
same
nature
that
our
dayes
and
yeares
are
,
they
passe
away
all
alike
.
2.
It
shewes
also
the
vanitie
of
such
,
who
as
though
their
dayes
and
yeares
would
never
come
vnto
an
end
,
spend
day
after
day
,
and
yeare
after
yeare
in
that
they
call
pas-time
:
whereas
time
passeth
away
of
it selfe
swift
enough
,
and
that
in
Gods
wrath
.
It
were
more
agreeable
to
reason
,
if
it
could
bee
,
to
use
meanes
to
hold
and
continue
time
,
rather
then
to
passe
it
away
.
3.
Let
this
teach
vs
,
whilst
we
haue
it
,
to
make
the
best
use
wee
can
of
it
.
When
our
yeares
are
gone
,
we
cannot
reuoke
them
.
How
soone
they
are
gone
,
the
holy
Ghost
here
teacheth
,
and
wee
may
feele
by
our
owne
experience
.
Therefore
whilst
we
liue
here
,
let
vs
not
so
much
trouble
our
thoughts
about
the
meanes
of
this
life
,
as
about
devising
how
we
may
imploy
our
time
,
and
spend
our
life
to
best
purpose
.
4.
Though
we
are
to
count
the
shortnesse
of
our
liues
,
in
regard
of
the
misery
thereof
,
and
in
regard
of
the
life
which
followes
,
a
blessing
;
Yet
in
it selfe
we
should
not
so
account
of
it
:
but
tho
it
be
miserable
,
and
the
longer
it
is
the
longer
it
keepes
vs
from
a
better
;
yet
the
very
shortnesse
of
this
miserable
life
is
to
be
considered
as
an
effect
of
Gods
wrath
:
And
therefore
it
is
a
blessing
of
God
,
if
wee
know
how
to
use
it
,
to
liue
long
here
,
though
we
should
liue
as
miserable
a
life
as
any
euer
lived
.
Neither
should
wee
endevour
or
desire
to
doe
any
thing
to
shorten
the
same
.
VERS.
10.
The
dayes
of
our
yeares
are
seuentie
yeares
:
and
if
by
reason
of
strength
they
be
eightie
yeares
,
yet
is
their
strength
then
labour
and
sorrow
:
for
it
is
soone
cut
off
,
and
we
fly
away
.
IN
these
words
the
Prophet
proues
that
which
he
sayd
before
,
that
wee
spend
our
yeares
as
a
tale
that
is
told
.
The
yeares
of
them
which
ordinarily
liue
the
uttermost
of
their
dayes
is
but
threescore
and
ten
,
and
if
any
liue
till
eightie
through
strength
,
yet
is
their
strength
then
labour
and
sorrow
,
&c.
Now
if
the
longest
period
of
dayes
that
men
ordinarily
liue
,
be
so
short
a
time
,
and
the
longest
time
flyeth
so
fast
,
then
well
might
the
Prophet
say
,
That
our
dayes
passe
away
as
a
tale
that
is
tould
.
For
those
who
by
reason
of
their
strength
liue
till
The
Doctrine
is
plaine
.
That
our
dayes
are
now
but
seventie
yeares
,
that
is
to
say
;
The
time
,
that
ordinarily
man
doe
not
passe
in
this
life
,
is
no
more
;
or
if
more
,
their
life
after
is
but
a
Death
,
and
Death
comes
flying
.
1.
This
then
should
teach
vs
also
to
remember
2.
It
shewes
the
strange
folly
of
so
many
of
us
as
are
come
to
the
height
and
middle
of
our
Age
,
yea
,
to
be
fistie
and
vpward
,
yea
,
to
be
sixtie
,
&c.
Wee
can
talke
of
our
dayes
past
,
and
of
things
we
did
fortie
yeares
since
,
as
if
they
were
done
but
yesterday
;
and
for
the
time
to
come
,
though
wee
haue
no
reason
to
hope
it
should
be
as
much
as
we
haue
spent
,
and
though
wee
may
presume
it
will
flie
as
fast
away
as
that
which
is
past
in
the
whole
,
though
not
in
the
parts
;
yet
we
liue
as
though
we
had
a
100
yeares
,
yea
a
1060
yeares
to
come
.
Yea
,
You
shall
haue
many
that
are
of
60.
70.
yea
,
80.
years
,
that
haue
no
more
care
to
fit
them
to
death
,
but
put
the
houre
thereof
as
farre
from
them
,
as
if
they
were
in
their
freshest
youth
.
If
some
liued
a
100.
some
500.
some
a
1000.
some
10000.
yeares
amongst
vs
;
as
now
they
liue
some
5.
some
10.
some
40.
some
60.
some
70.
&c.
there
might
bee
some
colour
for
this
folly
:
but
seeing
one
of
500.
liues
not
til
60.
one
of
5000.
til
80.
one
of
100000.
till
a
hundred
:
None
till
200.
what
madnesse
it
is
then
,
especially
in
those
that
haue
passed
the
greatest
time
they
can
expect
,
to
haue
no
care
of
the
houre
of
death
,
and
of
the
account
they
shall
then
make
,
when
their
whole
time
is
but
short
,
as
a
tale
that
is
told
:
As
you
shall
haue
old
men
in
a
tale
of
lesse
then
an
houre
long
,
runne
over
all
their
life
.
VERS.
11.
Who
knoweth
the
power
of
thine
anger
?
Euen
according
to
thy
feare
,
so
is
thy
wrath
.
THE
Prophet
in
this
11.
verse
,
concludes
his
Complaint
;
and
in
the
same
complaineth
of
the
dulnesse
of
Mankinde
,
that
whereas
GOD
shews
such
signes
of
his
wrath
,
they
haue
no
sence
or
vnderstanding
of
the
power
thereof
.
The
second
part
of
this
verse
,
is
somewhat
doubtfull
:
word
for
word
in
the
Hebrue
it
is
thus
.
And
according
to
thy
feare
thy
wrath
.
Our
Translatours
(
as
you
heare
)
translate
it
otherwise
;
and
therin
follow
learned
men
that
went
before
them
.
And
the
words
,
if
necessitie
require
it
,
will
beare
such
a
construction
,
and
teach
a
profitable
truth
;
to
wit
,
That
howsoeuer
the
wicked
do
not
know
the
〈◊〉
of
Gods
wrath
;
Yet
those
that
feare
God
,
know
and
vnderstand
the
same
.
But
I
had
rather
here
take
the
words
more
simply
,
and
read
them
thus
.
Who
knoweth
the
〈◊〉
of
thine
anger
;
and
of
thy
wrath
according
to
thy
feare
?
That
is
to
say
;
How
rare
a
thing
is
it
,
to
finde
a
man
,
that
hath
any
true
sense
and
vnderstanding
of
this
thy
mightie
wrath
,
or
that
makes
any
religious
use
thereof
?
The
first
Doctrine
we
hence
obserue
is
;
That
Christians
ought
to
marke
and
obserue
the
power
and
force
of
Gods
wrath
,
in
all
those
particulars
,
wherein
hee
sheweth
it
.
It
is
not
enough
for
vs
to
know
,
that
God
is
a
mercifull
God
,
and
louing
,
and
gracious
,
but
we
must
know
also
,
that
hee
is
an
angry
and
a
wrathfull
God
:
yea
,
that
he
is
exceedingly
angry
,
when
he
is
prouoked
the
vnto
.
And
therefore
we
must
not
onely
consider
,
and
vnderstand
the
signes
,
tokens
,
and
effects
of
his
loue
and
kindnesse
in
the
world
,
but
the
signes
of
his
wrath
also
.
For
in
both
he
manifests
himselfe
;
and
from
both
he
lookes
to
reape
glory
:
and
he
is
no
lesse
powerfull
in
the
one
then
in
the
other
:
And
in
our
liues
and
conversations
there
is
as
much
use
of
the
one
as
of
the
other
.
Yea
,
a
man
shall
never
be
able
to
discerne
or
make
any
good
and
true
use
of
Gods
loue
,
That
doth
not
first
regard
,
marke
,
and
labour
to
vnderstand
his
wrath
.
The
second
Doctrine
is
;
That
it
is
not
enough
to
know
that
God
is
angry
;
but
that
his
anger
is
powerfull
,
hee
is
mightie
in
his
wrath
,
(
Vanae
sine
viribus
irae
,
That
anger
that
is
without
strength
is
nothing
:
)
and
therefore
to
bee
feared
and
trembled
at
.
Many
of
vs
can
talke
of
and
obserue
the
wrath
of
God
in
this
or
that
particular
:
but
we
use
to
make
a
matter
of
nothing
of
it
;
we
are
not
ordinarily
affected
with
it
so
much
as
with
the
anger
of
any
man
that
hath
but
the
least
power
to
hurt
vs
.
But
the
lesse
we
marke
and
know
it
here
,
the
more
we
shall
know
and
feele
it
hereafter
.
The
third
Doctrine
:
That
the
greatnesse
and
force
of
Gods
wrath
shines
and
shewes
it selfe
in
the
mortalitie
of
mankinde
aforesayd
.
So
that
if
there
were
no
other
Argument
to
shew
that
God
is
angry
,
and
that
his
anger
is
exceeding
powerfull
;
The
generall
mortalitie
of
mankinde
is
sufficient
to
shew
the
same
.
Who
can
deny
that
hee
was
angry
when
hee
drown'd
the
whole
world
;
when
he
destroyed
the
first
borne
in
Egypt
;
when
hee
over-whelmed
the
hoste
of
the
Egyptians
in
the
red
Sea
;
when
hee
destroyed
all
his
owne
people
in
the
Wildernesse
that
came
out
of
Egypt
?
Verily
if
we
could
well
consider
of
the
matter
,
It
can
bee
no
lesse
signe
of
Gods
wrath
,
that
at
some
time
or
other
after
,
after
some
manner
or
other
,
euery
man
in
the
world
must
die
;
And
that
so
many
Ages
before
vs
are
dead
.
The
fourth
Doctrine
.
That
it
is
a
rare
thing
for
any
man
to
conceiue
aright
,
or
to
vnderstand
that
God
is
angry
:
or
that
there
is
any
such
feare
in
his
anger
.
Many
so
liue
and
follow
such
courses
,
as
if
they
were
perswaded
,
that
God
could
not
be
angry
,
or
that
,
if
hee
were
angry
,
it
were
as
easie
a
matter
to
please
him
,
as
a
childe
.
Hence
when
they
haue
over-shot
themselues
in
any
sinne
,
if
they
say
,
God
forgiue
me
,
or
,
I
cry
God
mercie
,
they
thinke
all
is
well
,
and
they
shall
never
heare
more
of
the
matter
.
When
men
trespasse
against
a
man
,
if
they
thinke
they
haue
hindred
themselues
by
it
,
how
carefull
,
how
diligent
are
they
to
pacifie
his
anger
,
and
to
seeke
to
regaine
his
fauour
and
good
will
againe
?
Whereas
the
neglect
hereof
to
God-ward
,
when
they
haue
offended
him
,
sheweth
euidently
that
they
little
regard
his
anger
,
or
esteeme
it
not
preiudiciall
at
all
to
them
.
The
fift
Doctrine
;
That
it
is
not
enough
,
to
know
the
force
of
Gods
wrath
;
but
we
must
make
a
right
use
thereof
:
Wee
must
thereby
bee
stirred
vp
to
feare
the
Lord
,
and
to
tremble
before
his
Maiestie
;
and
take
heed
how
any
thing
may
either
incense
,
or
continue
his
anger
.
And
we
should
take
heede
also
how
his
anger
prouokes
vs
to
anger
,
or
to
any
sinne
whatsoeuer
,
that
may
further
prouoke
him
.
VERS.
12.
So
teach
vs
to
number
our
dayes
,
that
we
may
apply
our
hearts
vnto
wisedome
.
HItherto
of
the
Prophets
Complaint
of
the
mortalitie
of
Mankinde
.
Now
vnto
this
Complaint
hee
annexeth
certaine
petitions
;
wherein
he
craueth
of
God
such
gifts
and
graces
as
are
most
needfull
for
men
in
respect
of
their
mortalitie
aforesayd
.
In
which
Petitions
the
Prophet
prayeth
;
-
1.
For
divine
Instruction
.
-
2.
For
divine
Consolation
.
His
Petition
for
divine
Instruction
is
contained
in
this
twelfth
verse
;
and
there
are
foure
thinges
therein
expressed
:
-
1.
The
gift
desired
;
-
2.
The
persons
for
whom
it
is
desired
;
-
3.
The
meanes
whereby
the
gift
desired
may
be
obtained
;
-
4.
The
end
for
which
it
is
desired
.
1.
The
gift
and
grace
desired
is
that
we
might
so
number
our
dayes
,
&c.
Now
to
number
our
dayes
is
rightly
to
judge
and
discerne
of
that
time
,
that
we
haue
to
liue
in
this
world
.
This
numbring
of
our
dayes
,
consisteth
in
these
particulars
.
1.
In
a
due
consideration
of
the
uttermost
time
that
we
can
hope
to
liue
here
;
which
is
but
till
we
be
70.
or
80.
yeares
of
Age
.
Not
one
of
fiue
thousand
liues
longer
;
or
if
he
liue
some
few
dayes
or
yeares
longer
,
his
life
is
vnto
him
but
as
death
:
the
world
growes
weary
of
him
,
and
hee
of
the
world
.
So
that
we
so
liue
here
,
as
men
that
make
account
to
liue
no
longer
.
2.
In
comparing
the
smallnesse
of
this
number
,
with
that
number
of
dayes
that
wee
shall
liue
in
another
world
.
Alas
,
what
is
eightie
yeares
to
eternitie
?
When
we
shall
lie
a
thousand
thousand
yeares
,
and
bee
as
farre
from
death
as
the
first
day
we
began
to
liue
.
3.
In
considering
how
much
of
our
time
is
alreadie
past
,
that
cannot
be
revoked
:
and
that
wee
must
deduct
and
draw
out
of
that
number
of
70.
or
80.
some
of
vs
haue
spent
of
the
maine
summe
10.
20.
30.
40.
yeares
:
and
so
the
one
and
better
halfe
is
gone
.
4.
In
considering
the
vncertaintie
of
those
dayes
that
are
to
come
;
that
there
is
not
a
day
nor
an
houre
that
we
can
make
any
certain
reckoning
off
,
that
it
shall
be
a
day
or
an
houre
unto
us
:
it
is
the
present
instant
onely
that
we
are
sure
off
.
5.
In
making
account
,
as
for
the
time
past
,
so
for
the
time
to
come
,
that
a
great
part
of
it
shall
be
spent
in
sorrow
,
and
travaile
,
and
paine
,
and
distraction
.
So
that
if
we
shall
deduct
all
those
dayes
,
which
when
they
are
come
,
wee
shall
wish
they
were
gone
;
and
before
they
doe
come
,
wee
wish
they
might
never
come
,
it
wil
diminish
the
maine
summe
exceedingly
.
The
second
point
is
the
persons
for
whom
this
grace
is
desired
.
The
Prophet
desireth
it
for
himselfe
,
and
for
all
Gods
Children
;
Teach
us
,
sayth
he
,
to
number
our
dayes
.
Whence
obserue
we
,
that
it
concerneth
euery
Child
of
God
to
be
skilfull
herein
,
even
in
the
numbring
of
his
dayes
:
that
is
,
to
consider
seriously
of
the
shortnesse
and
uncertaintie
of
his
life
in
this
world
,
and
accordingly
to
make
reckoning
and
account
of
his
time
here
.
So
that
the
fewer
our
dayes
are
,
the
better
use
wee
should
make
of
them
.
The
more
uncertaine
our
time
to
come
is
,
the
better
we
should
imploy
the
time
present
.
For
those
things
that
we
number
and
reckon
,
wee
use
to
make
reckoning
off
:
And
those
things
that
we
make
reckoning
of
,
wee
doe
not
negligently
and
carelesly
spend
.
So
that
the
spirit
of
God
teaching
vs
to
number
and
reckon
our
dayes
,
teacheth
us
therein
to
make
reckoning
of
them
,
and
in
that
regard
not
to
mis-spend
them
.
Now
first
this
condemneth
the
practise
of
most
men
;
especially
,
our
Gentlemen
,
and
many
of
their
Servants
:
who
care
not
how
they
passe
away
day
after
day
,
and
weeke
after
weeke
;
as
though
nothing
were
more
troublesome
to
them
then
the
day
present
.
To
day
they
wish
for
to
morrow
:
when
to
morrow
is
come
,
they
are
as
wearie
of
it
;
and
devise
this
and
that
,
not
to
make
use
and
benefit
of
the
day
,
but
to
spend
it
and
passe
it
away
with
idlenesse
:
and
they
thinke
that
day
is
best
spent
,
that
is
most
lightly
,
and
merrily
flowne
over
their
head
.
2.
This
should
teach
Gods
children
to
repent
them
vnfainedly
of
so
many
dayes
as
haue
passed
over
their
head
without
profit
:
And
it
should
teach
them
to
make
more
use
of
the
time
to
come
:
Even
to
resolue
with
themselues
,
that
no
day
to
come
shall
passe
away
vainely
and
idly
;
but
that
they
will
make
some
speciall
use
and
reckoning
of
it
:
And
therefore
this
day
to
thinke
what
good
use
they
shall
put
the
morrow
to
,
if
God
spare
them
life
,
and
so
one
day
after
another
.
But
the
Heathen
Painter
will
rise
vp
in
Iudgement
to
condemne
many
of
vs
Christians
:
If
any
day
had
passed
,
wherein
he
had
not
done
some
worke
belonging
to
his
Art
,
It
is
reported
hee
would
haue
sighed
and
sayd
,
Oh
this
day
haue
I
drawne
never
a
lyne
.
What
a
shame
then
should
it
bee
for
any
Christian
to
passe
day
after
day
without
drawing
any
lyne
,
or
doing
ought
that
to
their
Christian
profession
appertaineth
?
The
third
Point
,
to
wit
;
the
meanes
by
which
the
Grace
desired
is
to
bee
obtained
,
is
by
being
taught
of
God
.
So
that
it
must
be
obtained
,
-
1.
In
generall
,
by
Teaching
:
-
2.
In
speciall
,
by
divine
Teaching
;
-
3.
This
divine
Teaching
is
to
be
obtained
by
Prayer
.
-
4
This
Prayer
must
be
stirred
vp
by
a
sence
of
our
mortalitie
.
1.
The
first
lessen
hence
then
is
this
,
that
The
best
of
Gods
children
stand
in
need
to
bee
taught
to
number
their
dayes
.
If
Moses
the
great
Prophet
of
God
,
among
the
rest
desired
to
bee
taught
herein
,
it
shewes
that
he
had
not
yet
thoroughly
learned
it
:
and
if
hee
had
not
,
who
can
say
that
he
hath
?
There
is
none
therefore
too
good
to
be
taught
this
:
for
certainly
we
shall
the
best
of
vs
in
our
experience
find
it
,
that
wee
are
very
dull
and
ignorant
in
this
dutie
.
And
though
we
be
taught
to
doe
and
practise
it
at
some
time
;
yet
often
we
are
as
farre
to
seeke
in
it
as
if
we
had
neuer
heard
of
it
;
neuer
thinking
of
our
end
,
how
short
our
time
is
,
how
many
dayes
we
haue
alreadie
spent
,
how
few
are
to
come
;
but
we
commonly
liue
as
though
we
had
so
many
dayes
to
liue
,
as
it
were
vaine
and
idle
to
bestow
time
to
number
them
,
as
though
wee
might
well
spare
the
numbring
of
them
.
The
second
lesson
;
That
except
God
teach
this
dutie
,
all
other
teaching
is
in
vaine
.
It
is
not
all
the
wit
and
learning
in
the
world
,
that
can
truly
teach
it
.
Though
Philosophers
,
Orators
,
and
Divines
should
vse
the
utmost
straine
of
their
wits
,
they
cannot
without
a
speciall
ayd
and
helpe
of
God
learne
this
lesson
throughly
,
but
they
will
some
way
or
other
sayle
in
it
:
Those
therefore
,
that
in
any
good
measure
haue
learned
it
,
haue
beene
taught
it
of
God
.
We
should
therefore
trie
our
abilitie
herein
:
and
if
we
find
that
in
some
good
measure
wee
are
inabled
to
doe
this
dutie
,
let
vs
acknowledge
that
wee
haue
therein
received
speciall
grace
and
fauour
from
God
.
For
without
his
speciall
blessing
and
instruction
,
wee
shall
never
make
any
good
and
holy
use
of
those
dayes
and
times
that
we
liue
here
;
but
wee
shall
suffer
day
after
day
to
passe
over
our
heads
without
making
any
reckoning
and
account
at
all
of
them
.
This
shewes
the
difficultie
of
this
worke
.
The
third
lesson
is
,
That
the
speciall
meanes
to
moue
God
to
teach
vs
to
make
reckoning
and
account
of
our
dayes
,
as
matters
of
worth
,
is
Prayer
.
This
the
Prophet
teacheth
in
his
owne
example
,
and
speaking
in
the
person
of
all
Gods
people
:
So
that
those
that
haue
a
heart
to
call
vpon
God
herein
,
shall
be
sure
to
finde
God
readie
herein
to
assist
them
.
If
the
Spirit
of
God
to
this
purpose
haue
made
a
Prayer
in
the
name
of
Moses
,
and
the
whole
Church
,
surely
,
if
Moses
or
any
servant
of
God
shall
with
a
good
heart
make
that
Prayer
,
they
shall
bee
sure
therein
to
obtaine
their
desire
.
The
fourth
lesson
;
That
to
stirre
up
our
Prayer
to
God
,
herein
we
must
be
deeply
possest
and
affected
with
the
sense
of
our
mortalitie
.
And
surely
,
if
we
did
seriously
consider
that
which
hath
beene
taught
vs
in
the
words
going
before
,
it
could
not
but
make
us
to
pray
earnestly
to
God
for
this
grace
:
And
there
was
neuer
earnest
Prayer
made
to
God
,
that
went
emptie
away
.
The
fourth
and
last
point
in
this
Petition
is
,
why
and
to
what
end
we
are
to
number
our
dayes
thus
;
to
wit
,
that
so
wee
may
apply
our
hearts
unto
wisedome
:
that
is
,
that
so
we
may
spend
that
small
and
uncertaine
time
,
that
we
haue
to
liue
here
,
in
those
things
that
may
bee
most
for
our
behoose
and
advantage
.
And
how
is
that
done
?
surely
,
by
seeking
for
and
pursuing
after
,
whilst
we
liue
here
,
the
meanes
of
Gods
fauour
,
and
life
eternall
.
For
therein
consisteth
true
wisedome
;
and
this
alone
deserveth
the
name
of
Wisedome
:
all
other
severed
from
this
,
or
not
subjected
to
this
,
is
but
meere
folly
and
madnesse
;
though
it
be
esteemed
wisedome
of
those
that
are
possest
with
the
same
folly
and
madnesse
themselues
.
Now
to
apply
our
hearts
herevnto
,
is
to
bend
and
spend
the
strength
of
our
thoughts
&
affections
that
way
:
that
as
we
see
worldly
minded
men
,
how
their
minde
runneth
altogether
upon
the
world
,
and
the
meanes
of
this
life
,
and
the
humoring
and
pleasing
of
them
that
they
looke
for
most
from
;
and
all
the
streame
of
their
affections
floweth
that
way
:
They
are
never
so
merrie
,
as
when
the
world
and
the
meanes
of
this
life
commeth
in
upon
them
:
they
are
never
so
sad
and
heauie
,
as
when
they
haue
lost
,
or
are
in
daunger
to
loose
any
thing
thereof
:
All
the
power
and
faculties
of
soule
and
bodie
are
set
on
worke
,
one
way
or
other
about
them
;
at
least
the
very
strength
of
them
:
So
should
our
hearts
and
affections
bee
set
upon
and
carryed
after
this
true
wisedome
,
being
seriously
bent
unto
the
speedie
,
and
earnest
,
and
constant
pursuite
of
the
grace
and
favour
of
God
,
and
life
everlasting
,
and
the
meanes
whereby
they
may
be
atchieved
.
Now
hence
in
generall
we
learne
▪
1.
That
till
we
come
to
number
our
dayes
,
as
is
aforesayd
,
all
our
labours
and
endevours
are
about
nought
but
starke
folly
:
such
as
we
shall
never
reape
any
sound
or
solid
fruit
there-from
,
but
that
which
in
the
end
shall
be
vanitie
and
vexation
of
spirit
.
2.
That
we
should
never
thinke
either
our selues
,
or
others
truly
wise
,
or
to
follow
wise
courses
indeed
,
till
we
haue
learned
in
the
first
place
to
number
our
dayes
.
Yea
,
till
then
,
the
wiser
wee
are
,
the
greater
fooles
shall
wee
shew
our selues
,
though
for
our
humane
wisedome
wee
were
fit
to
giue
Princes
counsell
.
3.
That
it
is
not
enough
for
the
Child
of
God
in
a
slight
manner
to
follow
Wisedome
,
but
hee
must
set
and
apply
his
heart
unto
it
in
the
same
manner
,
as
a
covetous
man
setteth
and
applyeth
his
heart
to
the
getting
of
goods
,
an
ambitious
man
of
honor
,
a
voluptuous
man
of
his
pleasure
,
or
the
like
.
More
specially
we
shall
by
this
meanes
,
and
in
this
manner
apply
our
hearts
unto
Wisedome
;
when
upon
the
serious
consideration
of
our
mortalitie
&
uncertaine
estate
here
,
and
the
few
daies
we
haue
here
to
liue
;
we
shall
carefully
endevour
,
1.
To
waine
our selues
by
degrees
from
the
loue
and
delights
of
this
world
,
and
of
the
things
therof
:
since
the
time
we
haue
to
enjoy
them
is
so
short
and
uncertaine
.
For
there
is
no
greater
bane
to
the
soule
then
the
loue
of
this
world
:
and
no
better
meanes
to
make
us
out
of
loue
therewith
,
then
to
number
our
dayes
that
wee
haue
to
liue
therein
,
in
manner
aforesaid
.
2.
To
make
no
reckoning
or
account
of
this
life
,
or
of
any
thing
concerning
this
life
any
further
then
it
may
further
us
unto
the
life
to
come
.
3.
To
count
all
those
dayes
lost
,
that
are
not
spent
in
the
furthering
of
us
unto
eternall
life
.
4.
To
judge
the
losse
of
any
hope
or
certaintie
in
this
life
,
to
be
a
good
change
for
any
hope
or
certaintie
in
the
next
life
.
5.
To
keepe
our selues
free
,
as
much
as
we
may
,
from
all
distractions
,
and
from
whatsoever
may
hinder
us
in
the
pursuite
of
this
wisedome
.
6.
To
make
no
reckoning
of
more
then
the
time
present
;
and
therefore
not
to
put
off
our
Repentance
,
or
the
pursuite
hereof
,
from
this
day
to
that
day
,
as
if
we
were
sure
of
so
many
and
so
many
dayes
.
VERS.
13.
Returne
,
ô
Lord.
—
THE
second
Petition
followeth
,
wherein
the
Prophet
prayeth
for
divine
comfort
and
consolation
,
by
reconciliation
unto
God
,
and
the
sweet
effects
and
fruits
thereof
:
that
God
would
be
pleased
to
minister
comfort
unto
him
and
to
his
Church
by
being
pleased
to
be
reconciled
in
mercy
unto
them
,
and
by
giuing
them
a
liuely
sense
of
the
same
.
Whence
out
of
the
Order
that
the
Prophet
vseth
here
,
we
may
note
by
the
way
;
That
in
the
sense
of
Gods
wrath
for
sinne
wee
must
first
desire
wisedome
,
and
all
the
effectuall
meanes
thereof
,
that
is
,
the
true
knowledge
and
understanding
to
do
Gods
will
,
and
to
please
him
,
before
we
desire
that
he
should
be
reconciled
unto
us
,
or
expect
any
drop
of
sound
comfort
from
him
.
It
is
senselesse
and
against
common
reason
,
that
in
the
sense
of
Gods
wrath
we
should
desire
or
hope
for
his
favour
,
and
yet
continue
in
our
folly
and
wicked
courses
still
.
And
yet
this
is
the
course
that
most
men
take
,
when
they
lie
under
any
judgement
of
God
;
they
can
call
for
&
hope
for
mercy
and
fauour
,
and
pray
God
to
helpe
them
:
but
in
the
meane
while
they
haue
no
desire
nor
purpose
to
seeke
after
true
wisedome
,
that
is
,
the
sure
and
certaine
meanes
whereby
to
please
God
.
But
if
ever
in
the
sense
of
Gods
wrath
thou
desire
that
God
should
be
reconciled
unto
thee
,
desire
first
that
thine
heart
may
bee
applyed
unto
wisedome
.
Now
in
this
Petition
of
divine
Consolation
he
prayeth
;
-
1.
For
the
grace
of
Reconciliation
itselfe
.
-
2.
For
the
feeling
and
effectuall
fruits
of
it
.
The
reconciliation
of
God
to
them
is
noted
out
principally
by
two
termes
;
-
1.
Of
returning
,
-
2.
Of
repenting
.
First
,
Hee
prayes
the
Lord
to
returne
againe
:
therein
resembling
God
to
one
that
turneth
his
backe
toward
us
,
and
in
his
anger
is
gone
away
,
and
departed
from
vs
.
Whence
1.
Wee
may
note
a
difference
betweene
Gods
Child
and
the
wicked
.
The
wicked
they
in
their
heart
desire
the
Lord
in
this
life
to
goe
farre
from
them
:
and
they
are
best
content
when
they
thinke
God
farthest
off
them
.
But
the
Children
of
God
are
otherwise
affected
.
This
is
their
greatest
misery
and
woe
in
this
life
,
when
the
Lord
is
farre
off
them
,
and
when
he
hides
his
face
from
them
.
They
are
not
so
deeply
affected
with
the
absence
and
departure
of
any
,
as
of
God
.
You
shall
see
in
many
places
of
the
Psalmes
,
how
Dauid
complaines
2.
As
the
Children
of
God
desire
nothing
more
then
the
face
and
presence
of
God
:
so
when
God
turnes
his
face
from
them
,
and
is
departed
,
they
easily
discerne
it
,
and
haue
lightly
a
sense
and
feeling
of
it
;
so
that
as
they
are
able
to
discerne
and
feele
his
presence
,
so
haue
they
a
liuely
sense
and
feeling
of
his
absence
.
And
those
that
never
felt
the
one
,
cannot
possibly
feele
the
other
,
they
that
complaine
not
of
his
absence
,
never
felt
his
comfortable
presence
.
3.
Note
the
effect
of
sinne
even
in
Gods
owne
Children
.
It
makes
the
Lord
in
their
owne
sence
and
apprehension
to
haue
forsaken
them
,
and
to
be
gone
away
from
them
.
And
if
he
bee
gone
,
all
blessings
are
gone
with
him
;
and
nothing
can
appeare
but
terrors
and
cursings
.
4.
In
that
he
calls
vpon
the
Lord
not
to
come
,
but
to
returne
;
that
is
to
say
,
to
come
backe
againe
to
the
place
from
whence
hee
is
gone
:
it
shewes
,
that
Gods
people
haue
had
a
sense
of
his
presence
,
before
they
felt
his
absence
and
departure
.
Those
onely
desire
the
presence
of
God
,
and
bewaile
his
absence
,
that
haue
had
former
experience
of
the
sweetnesse
and
comfort
of
his
presence
.
Till
God
shew
vnto
us
his
goodnesse
and
kindnesse
,
it
is
not
possible
for
us
to
desire
his
presence
,
but
still
the
more
rather
to
hate
it
and
flie
from
it
.
5.
Note
a
propertie
of
Gods
childe
,
that
is
,
to
runne
after
God
,
and
to
follow
him
the
faster
,
the
faster
he
departs
from
him
;
to
seeke
him
the
more
,
the
more
hee
hides
himselfe
;
to
labour
to
please
him
the
more
,
the
more
hee
sees
him
offended
:
And
never
to
giue
over
,
till
hee
bee
sure
of
Gods
fauour
:
and
not
to
feare
that
he
will
turne
againe
to
their
hurt
,
but
to
their
good
.
6.
Wee
learne
here
,
that
in
the
sence
of
our
—
How
long
?
—
THis
is
an
argument
to
moue
the
Lord
to
returne
;
as
if
hee
should
say
,
Oh
Lord
nowe
returne
;
for
,
thou
hast
beene
a
long
time
absent
.
Whence
we
learne
,
that
1.
God
vseth
many
times
to
be
a
long
time
absent
from
his
Children
,
as
one
that
had
utterly
forsaken
them
,
and
meant
never
to
looke
after
them
more
.
2.
His
children
are
sensible
thereof
;
and
measure
the
time
:
And
the
longer
he
is
away
,
the
more
they
desire
him
.
3.
A
speciall
meanes
to
make
the
Lord
after
his
long
absence
to
returne
,
is
to
urge
him
herewith
.
—
And
let
it
repent
thee
concerning
thy
Servants
.
HItherto
of
the
first
Act
of
Reconciliation
;
to
wit
,
that
God
would
Returne
;
that
is
,
shew
himselfe
a
louing
and
gracious
God
vnto
them
,
as
formerly
he
had
done
.
Now
secondly
,
he
desireth
that
it
would
repent
him
:
whereby
wee
are
not
to
conceiue
,
that
the
Lord
can
repent
in
any
such
manner
as
man
useth
,
that
is
,
that
he
is
indeed
grieued
and
troubled
for
any
thing
that
is
done
,
wishing
it
had
not
beene
done
;
Or
,
that
in
any
thing
his
minde
is
altred
and
changed
.
God
is
not
as
man
,
that
he
should
repent
;
Seeing
hee
doth
not
,
nor
can
doe
nothing
,
but
it
is
for
good
ends
;
and
he
ever
obtaines
his
ends
;
and
he
never
doth
any
thing
,
but
he
doth
it
with
that
wisedome
,
that
it
is
better
done
then
left
vndone
.
Repentance
in
God
is
nothing
else
but
a
surceasing
of
his
former
course
;
When
after
hee
hath
corrected
and
chastened
,
he
shewes
loue
and
mercy
,
which
vnder
his
chastisement
did
lie
hid
.
Yet
in
euery
such
change
,
the
Lord
seemeth
to
us
,
to
bee
like
a
person
that
is
sorry
for
that
hee
hath
done
,
performing
such
like
actions
,
as
repenting
persons
use
to
doe
in
the
like
case
.
For
as
a
Father
,
after
he
hath
corrected
his
child
,
shewes
no
signes
of
sorrow
for
that
he
hath
done
,
so
long
as
the
childe
continues
stubborne
;
but
after
that
hee
hath
amended
his
fault
▪
and
is
sorry
for
it
,
the
Father
presently
burneth
the
rod
,
or
by
some
such
signe
shewes
as
if
hee
were
sorry
;
yea
,
and
bestowes
some
gift
on
the
child
,
as
if
hee
had
done
him
wrong
,
when
it
is
indeede
neyther
so
nor
so
,
but
onely
a
testification
of
his
loue
more
plainely
to
the
sense
of
the
child
,
that
was
hidden
vnder
correction
before
.
So
that
,
as
the
child
thinkes
,
his
Father
hates
him
,
when
he
corrects
him
,
and
repents
his
hatred
,
when
he
ceaseth
to
correct
;
So
Gods
children
in
a
manner
so
conceiue
of
God
;
and
God
is
pleased
that
they
should
after
some
sort
so
esteeme
of
him
.
1.
Then
God
is
sayd
to
repent
,
when
upon
our
repentance
,
he
ceaseth
to
correct
and
punish
vs
:
For
God
doth
not
alwayes
incessantly
and
continually
beat
his
children
,
but
he
vseth
mercy
and
moderation
in
the
correction
of
them
:
like
a
kind
Father
,
who
though
some
time
he
beat
his
child
till
the
bloud
follow
,
and
the
child
therevpon
can
apprehend
nothing
but
that
he
is
a
cruell
and
hard
hearted
Father
;
yet
those
stripes
are
moderated
with
mercy
;
hee
will
not
breake
the
bones
of
the
childe
,
nor
continually
lie
beating
of
him
,
but
will
stay
his
hand
;
especially
then
when
he
hath
obtained
his
end
,
that
his
childe
is
humbled
and
sorry
for
his
fault
.
2.
God
doth
not
so
onely
,
but
often
as
a
louing
Father
or
Mother
useth
to
do
,
he
manifests
a
kind
of
wrath
against
the
rod
,
wherewith
he
corrected
his
childe
,
That
is
,
those
whom
he
hath
raised
vp
to
afflict
his
Children
withall
,
whom
he
calls
the
rod
of
his
indignation
;
he
punisheth
them
as
though
3.
God
doth
not
so
onely
,
but
if
his
childe
be
soundly
humbled
under
his
hand
,
laboureth
to
see
his
fault
,
and
acknowledge
it
,
God
will
shew
some
way
or
other
speciall
kindnesse
,
he
will
recompence
his
childe
as
it
were
for
the
hurt
hee
hath
done
him
,
as
though
he
had
wronged
him
.
So
that
God
will
never
shew
himselfe
more
kinde
to
any
then
to
those
that
hee
hath
corrected
;
He
will
double
and
treble
his
kindnesse
unto
them
.
And
the
Prophet
in
praying
thus
,
and
teaching
us
to
pray
thus
,
teacheth
us
to
hope
;
and
embouldeneth
us
in
all
our
afflictions
or
chastisements
to
craue
this
at
Gods
hands
.
Yea
,
the
unfained
begging
of
this
will
bee
a
meanes
of
obtaining
so
much
.
1.
Therefore
hence
let
vs
learne
lying
vnder
Gods
hand
,
though
for
a
long
time
together
,
not
to
despaire
,
as
though
when
God
shewed
himselfe
once
angry
,
there
were
no
hope
or
expectation
,
that
hee
would
ever
againe
shew
himselfe
mercifull
.
Nay
,
God
is
a
God
of
mercy
;
and
the
2.
This
should
not
discourage
vs
that
trust
in
God
,
to
see
the
enemies
of
Gods
children
afflict
and
vex
them
,
and
triumph
over
them
.
God
is
a
God
that
will
repent
;
and
when
he
repents
,
woe
to
them
:
for
Gods
children
shall
fare
the
better
for
the
evill
that
is
done
vnto
them
;
and
they
the
worse
,
though
they
haue
beene
instruments
of
Gods
owne
wrath
and
indignation
in
those
euils
,
that
his
Children
at
their
hands
haue
endured
.
3.
There
is
an
holy
grieuing
and
angring
of
God
,
when
vnder
his
hand
we
can
so
humble
our selues
,
that
we
make
him
as
it
were
sorry
and
angry
with
himselfe
,
that
hee
hath
beaten
vs
.
Wee
haue
no
other
meanes
,
when
God
punisheth
vs
,
to
grieue
and
vex
him
.
Wee
cannot
make
him
any
other-wise
to
repent
of
the
euill
that
he
hath
done
vnto
us
.
—
Concerning
thy
Servants
.
IN
these
words
is
implied
a
motiue
,
to
stirre
up
the
Lord
to
grant
this
request
:
as
if
hee
should
say
,
Wee
are
thy
servants
;
ergò
let
it
repent
thee
concerning
vs
.
Note
wee
hence
;
1.
That
vnder
Gods
correction
his
Children
still
remaine
the
seruants
of
God
.
Yea
,
the
more
he
corrects
them
,
the
more
studious
they
are
to
serue
him
.
2.
That
the
onely
way
to
make
GOD
repent
him
of
the
judgements
hee
brings
on
vs
,
is
to
manifest
and
professe
that
wee
are
his
servants
.
3.
That
those
that
are
not
the
servants
of
God
,
haue
no
cause
to
hope
,
that
God
will
repent
him
of
any
evill
toward
them
.
But
they
are
to
expect
rather
evill
upon
evill
,
and
judgement
vpon
judgement
;
till
they
come
to
everlasting
judgement
.
VERS.
14.
Oh
satisfie
vs
early
with
thy
mercy
:
that
we
may
reioyce
and
be
glad
all
our
dayes
.
HItherto
the
Prophet
prayed
for
Reconciliation
it selfe
:
now
hee
prayeth
for
the
feeling
and
effectuall
fruits
of
it
.
These
feeling
and
effectuall
fruits
of
it
,
are
a
liuely
sense
of
Gods
mercy
,
and
a
fulnesse
of
joy
,
arising
and
issuing
there-from
.
For
the
Childe
of
God
can
haue
no
hope
of
comfort
,
but
in
the
hope
of
Gods
Reconciliation
:
nor
hope
of
Gods
Reconciliation
to
him
,
but
in
the
sense
of
his
mercie
.
And
where
there
is
a
liuely
and
full
sense
of
his
Mercy
,
there
cannot
but
be
sound
,
solid
,
and
lasting
joy
and
delight
in
that
soule
.
Where
note
also
;
That
Gods
children
are
not
wont
to
content
themselues
with
a
meere
fancie
and
imagination
of
Gods
savor
:
but
they
are
never
at
rest
,
till
they
feele
it
in
the
signes
and
fruits
of
it
.
Now
for
this
mercy
the
Prophet
prayeth
;
-
1.
In
generall
in
this
Verse
;
-
2.
In
speciall
in
the
next
.
In
the
generall
there
is
a
Petition
,
and
a
reason
thereof
rendred
.
The
Petition
is
for
Mercy
wherein
hee
prayeth
;
-
1.
For
the
Grace
it selfe
;
-
2.
For
the
measure
of
it
,
-
3.
For
expedition
in
the
granting
of
it
.
The
first
act
or
effect
of
Reconciliation
is
the
worke
of
Mercy
;
when
the
Lord
manifesteth
that
he
is
affected
with
compassion
towards
those
servants
of
his
,
whom
he
hath
formerly
afflicted
.
Whence
we
note
:
1.
That
there
is
no
cause
to
hope
that
God
is
reconciled
vnto
vs
,
till
he
some
way
or
other
shew
mercy
vpon
us
.
2.
That
there
can
bee
no
unfained
desire
of
mercy
till
we
feele
our
owne
misery
,
and
our
just
desert
;
till
we
haue
a
sense
of
the
just
judgement
of
God
vpon
us
for
our
sinnes
:
Our
misery
is
his
mercy
.
3.
That
there
is
no
hope
of
mercy
,
where
men
feele
not
the
want
of
it
,
and
earnestly
begge
it
at
Gods
hands
.
Secondly
,
he
desireth
to
be
satisfied
with
it
.
Whence
wee
note
:
1.
That
nothing
will
satisfie
Gods
Children
but
Gods
mercy
.
All
is
as
nothing
to
them
without
it
.
2.
That
they
desire
not
onely
mercy
,
but
that
they
may
rest
in
it
,
and
be
content
with
it
.
They
desire
nothing
but
that
,
making
no
doubt
but
that
having
that
;
they
shall
haue
all
things
together
with
it
.
3.
That
they
desire
not
some
small
drop
of
it
,
but
craue
such
a
measure
of
it
as
may
even
fill
and
satisfie
their
soules
.
Thirdly
,
his
suite
is
that
they
may
haue
this
mercy
early
;
that
they
may
haue
the
sense
and
feeling
of
it
betimes
.
Where
obserue
we
;
1.
A
difference
betweene
Gods
children
,
and
wicked
worldlings
.
Gods
children
desire
to
haue
Gods
mercy
betimes
:
whereas
the
wicked
put
it
of
still
from
time
to
time
;
they
desire
,
with
Balaam
Num.
23.
10.
to
haue
it
in
the
end
;
but
they
care
not
for
it
early
.
2.
That
those
that
will
be
satisfied
earely
with
Gods
mercy
,
must
earely
repent
,
and
earely
seeke
after
it
,
and
earely
desire
and
pray
for
it
.
The
reason
followeth
,
That
we
may
reioyce
,
and
be
glad
all
our
dayes
.
Whence
we
note
;
1.
That
Gods
children
may
lawfully
desire
to
rejoyce
and
be
glad
all
their
dayes
.
2.
That
true
joy
and
gladnesse
springeth
from
the
mercy
of
God
,
and
our
assurance
of
it
.
3.
That
Gods
children
desire
no
other
joy
or
gladnesse
,
then
that
which
springeth
from
the
same
.
VERS.
15.
Make
us
glad
according
to
the
daies
wherein
thou
hast
afflicted
us
,
and
the
yeares
wherein
wee
haue
seene
evill
.
AFter
the
generall
suite
for
mercy
,
followeth
a
more
speciall
suite
for
the
same
:
Wherein
,
1.
In
speciall
the
Church
calleth
upon
God
himselfe
to
make
her
to
rejoyce
;
and
that
according
to
the
degree
and
proportion
of
her
former
affliction
.
2.
Shee
in
her
Prayers
beggeth
the
speciall
meanes
thereof
.
In
the
first
we
learne
.
1.
That
the
Church
being
humbled
with
the
sense
of
Gods
wrath
,
no
bodie
can
comfort
her
and
reioyce
her
but
God
onely
.
For
if
the
Fountaine
be
bitter
,
how
can
the
streames
bee
sweete
?
If
God
the
Fountaine
of
all
Goodnesse
afflict
us
with
evill
,
what
hope
can
wee
haue
of
God
from
any
other
?
If
the
Almightie
wound
vs
in
his
wrath
,
who
can
heale
vs
?
Or
if
any
shall
heale
one
wound
,
shall
wee
not
haue
cause
to
feare
two
for
that
one
?
To
reioyce
in
any
thing
else
,
when
God
is
angry
with
us
and
smites
us
,
is
as
if
whilst
wee
are
in
the
pawes
of
a
Lyon
,
and
readie
to
bee
deuoured
,
wee
should
then
bee
delighted
with
the
Friskes
and
Gambols
of
Apes
and
Munkies
.
To
seeke
for
comfort
and
delight
in
any
thing
else
,
whilst
God
is
angry
with
us
,
is
as
vaine
as
if
a
man
in
his
drought
being
kept
from
water
,
should
thinke
to
quench
his
thirst
by
drinking
of
Brine
.
The
use
hereof
.
1.
This
should
teach
us
in
our
miseries
and
afflictions
in
the
first
place
to
labour
to
see
Gods
hand
in
them
;
That
it
is
God
that
chasteneth
and
afflicteth
,
and
maketh
vs
sorrowfull
;
And
when
wee
see
that
,
it
should
teach
us
to
flie
to
him
for
comfort
and
ease
;
and
never
to
expect
it
els-where
.
Yea
,
herein
wee
should
in
our
afflictions
approue
our selues
to
be
Gods
children
,
if
wee
can
seeke
to
him
for
ease
and
comfort
that
hath
smitten
vs
;
And
the
contrary
is
a
signe
of
a
Gracelesse
childe
,
who
at
that
time
that
he
knowes
his
Father
is
exceedingly
wrath
with
him
,
and
hath
beene
corrected
by
him
,
will
never
seeke
to
him
,
but
sport
and
delight
himselfe
with
the
servants
,
or
with
Dogs
.
2.
In
comforting
others
that
are
afflicted
under
the
sence
of
Gods
wrath
,
It
should
teach
us
to
speake
in
that
manner
to
them
,
that
they
may
discerne
that
God
speakes
in
and
by
us
,
and
that
that
comfort
that
wee
desire
to
possesse
them
with
,
is
a
divine
comfort
,
and
hath
his
ground
from
Gods
owne
word
.
Else
all
comfort
will
bee
but
vaine
.
Yea
,
wee
shall
shew
our selues
but
lewd
and
prophane
persons
,
if
wee
shall
endeuour
to
comfort
Gods
childe
by
any
other
kind
of
comfort
,
then
that
which
proceeds
from
God
;
this
being
to
teach
them
to
despise
God
,
as
it
is
a
despising
of
ones
Parents
for
a
childe
whilst
his
Father
is
wrath
with
him
,
and
is
smiting
of
him
,
to
laugh
at
and
be
merry
with
others
.
3.
Gods
childe
in
his
sorrow
should
desire
no
other
joy
or
gladnes
,
but
what
God
maketh
him
:
as
indeed
no
other
joy
can
make
him
truely
glad
againe
,
but
that
which
proceedes
from
him
that
before
made
him
sad
.
In
the
second
place
we
learne
.
That
in
the
midst
of
the
signes
and
tokens
of
Gods
wrath
,
Gods
childe
may
haue
hopes
and
encouragements
of
joy
and
comfort
even
in
God
:
That
God
that
humbles
his
childe
will
comfort
him
,
if
whilst
hee
is
humbled
hee
shew
himselfe
to
be
the
child
of
God
,
and
doe
not
stubbornly
carry
himselfe
under
the
rod
,
but
submit
himselfe
and
pray
unto
him
for
comfort
.
For
Gods
spirit
would
never
haue
taught
his
Church
to
haue
asked
this
of
God
,
if
God
herein
would
not
be
readie
to
yeeld
to
his
child
.
The
measure
of
joy
that
the
Church
craues
from
God
is
according
to
the
dayes
and
yeares
of
their
afflictions
,
a
joy
answerable
and
proportionable
to
their
affliction
:
that
as
God
had
a
long
time
,
for
many
daies
and
yeares
afflicted
them
,
so
he
would
be
pleased
to
send
them
answerable
comfort
.
Whence
by
the
way
we
may
note
;
1.
That
the
speciall
affliction
and
calamity
of
Gods
Church
in
the
Wildernesse
seemes
to
be
an
occasion
that
mooved
the
Prophet
to
pen
this
Psalme
concerning
the
frailtie
and
mortalitie
of
Man
in
generall
,
teaching
vs
upon
the
like
speciall
occasions
to
meditate
of
this
Argument
.
2.
That
it
is
no
new
thing
,
That
God
should
humble
and
afflict
his
Church
,
not
for
an
houre
or
a
day
,
but
for
many
dayes
and
yeares
together
sometimes
:
which
should
teach
vs
the
more
patiently
to
beare
shorter
afflictions
;
and
in
our
affliction
from
day
to
day
and
yeare
to
yeare
waite
the
Lords
leasure
for
deliverance
.
But
the
speciall
poynt
wee
are
to
note
is
this
;
That
the
Church
in
this
doth
imply
an
Argument
to
moue
the
Lord
to
make
them
glad
,
yea
to
make
them
glad
for
a
long
time
,
because
they
haue
for
a
long
time
bin
afflicted
;
as
if
he
should
say
,
Oh
Lord
thou
knowest
how
many
dayes
wee
haue
beene
afflicted
,
yea
,
how
many
yeares
wee
haue
seene
euill
,
therefore
accordingly
make
vs
glad
.
Whence
wee
learne
.
That
there
is
a
proportion
betweene
the
afflictions
and
miseries
of
Gods
children
,
and
their
comforts
.
Are
they
greatly
afflicted
?
Surely
they
shall
haue
great
gladnesse
.
Are
they
dayes
,
moneths
,
and
yeares
chastised
?
They
shall
accordingly
rejoyce
.
Yea
,
the
greatnesse
of
our
afflictions
are
as
it
were
a
bond
,
and
doe
tie
the
Lord
to
make
vs
glad
.
So
that
wee
cannot
use
a
more
forcible
reason
then
this
to
induce
him
therevnto
.
And
why
?
Surely
because
the
Lord
is
a
most
mercifull
and
kind
Father
:
and
therefore
cannot
but
please
and
delight
his
childe
the
more
,
the
more
hee
hath
afflicted
him
;
especially
,
if
vnder
his
affliction
hee
shall
shew
himselfe
a
dutifull
childe
.
This
should
teach
us
to
be
of
good
comfort
in
our
greatest
and
longest
afflictions
;
yea
,
to
be
the
more
comforted
for
them
,
so
we
make
true
use
of
them
.
For
these
are
tokens
and
sore-runners
of
great
and
lasting
joy
.
If
wee
call
vpon
the
Lord
,
though
it
be
long
ere
he
heare
vs
,
yet
at
length
he
will
heare
vs
;
and
the
longer
it
shall
be
before
he
heare
,
the
more
he
will
glad
vs
when
he
heares
vs
.
So
that
when
he
comes
to
make
vs
glad
,
hee
will
pay
vs
usury
,
nay
,
use
vpon
use
And
wee
should
rather
feare
then
otherwise
,
when
wee
never
saw
any
evill
dayes
,
or
saw
it
but
for
a
few
dayes
.
For
how
glad
and
merry
soever
wee
haue
beene
;
yet
wee
haue
cause
to
feare
that
the
Lord
did
never
make
vs
merry
.
And
our
sorrow
to
come
shall
bee
according
to
the
dayes
and
yeares
of
that
mirth
which
is
not
of
the
Lords
making
.
VERS.
16.
Let
thy
worke
appeare
upon
thy
servants
:
and
thy
glory
unto
their
Children
.
HItherto
of
the
measure
of
Gladnesse
that
the
Church
desires
.
The
meanes
of
Gladnesse
followes
,
which
he
craueth
-
1.
In
generall
.
-
2.
In
speciall
.
In
generall
.
-
1.
That
the
worke
of
GOD
may
appeare
upon
his
servants
.
-
2.
That
his
glory
may
appeare
unto
their
Children
.
His
worke
in
this
place
signifieth
the
issue
and
fruit
of
their
afflictions
.
So
that
the
Church
prayeth
here
that
God
would
manifest
vnto
her
,
that
good
worke
that
he
hath
aymed
at
all
this
while
in
afflicting
her
.
The
very
afflicting
of
his
Church
is
a
worke
of
God
:
but
that
more
especially
is
his
worke
,
which
by
afflicting
her
hee
propounds
to
effect
.
The
Hewing
,
Squaring
,
and
Sawing
of
Timber
is
the
worke
of
the
Carpenter
:
but
his
speciall
worke
indeed
is
the
House
,
that
by
meanes
thereof
hee
worketh
:
So
the
melting
,
refining
,
and
polishing
of
Siluer
or
Gold
is
the
worke
of
the
Gold-smith
,
but
more
especially
the
Cup
or
Boule
that
by
that
meanes
he
frameth
.
Hence
we
may
learne
.
1.
That
God
many
times
hideth
the
speciall
end
,
why
he
doth
afflict
vs
.
He
beats
his
Church
sometimes
for
a
long
time
together
;
and
the
Church
neither
can
tell
the
speciall
cause
why
,
nor
what
will
bee
the
issue
or
consequent
of
it
.
Ordinarily
Parents
never
correct
their
Children
but
before-hand
they
acquaint
them
with
the
particular
fault
,
and
the
child
can
gesse
at
the
end
that
his
Father
aymes
at
:
So
doth
God
many
times
,
and
his
children
also
can
see
in
the
very
rod
of
God
,
their
fault
,
and
what
God
aymes
at
in
the
same
;
But
sometimes
they
cannot
for
their
liues
for
a
long
time
,
though
at
length
they
shall
see
it
.
God
puts
them
oft
into
the
fire
,
he
hammers
them
oft
ouer
and
ouer
againe
:
but
what
peece
of
worke
the
Lord
will
make
of
them
,
they
no
more
know
somtimes
then
the
iron
vpon
the
Anveile
knowes
what
the
Smith
will
make
of
it
,
whether
a
Locke
or
a
Key
.
2.
Though
the
Church
or
Gods
child
do
not
yet
see
what
the
worke
of
God
will
bee
,
yet
how
hardly
soever
God
doth
deale
with
them
,
though
he
cast
them
never
so
oft
into
the
fire
,
&
hammer
and
beat
them
never
so
much
,
yea
,
though
they
haue
an
apprehension
of
his
wrath
therein
,
which
is
not
in
the
Smith
when
hee
beateth
his
iron
;
yet
the
child
of
God
presumeth
that
that
worke
〈◊〉
God
is
good
,
and
that
there
will
a
good
issue
and
blessed
effect
spring
there-from
.
Hence
they
pray
3.
This
is
a
speciall
meanes
to
make
them
glad
,
when
the
Lord
shall
manifest
vnto
them
the
blessed
fruits
and
effects
of
his
affliction
.
Yea
,
till
then
they
cannot
be
soundly
made
glad
;
though
the
Lord
should
surcease
to
afflict
them
.
But
when
that
worke
appeares
,
then
they
cannot
but
bee
glad
,
yea
,
so
glad
that
they
shall
blesse
the
day
that
God
did
chastise
them
,
when
they
shall
see
the
evill
that
God
kept
them
from
,
and
the
good
he
hath
effected
by
the
same
.
As
Dauid
Psal.
119.
71.
It
is
good
for
mee
that
I
haue
beene
afflicted
.
So
that
how
bitter
and
sharpe
soever
thine
affliction
bee
,
yet
comfort
thy selfe
in
this
;
thou
art
vnder
the
Lords
hammer
,
and
when
the
worke
he
aimes
at
is
finished
,
and
appeares
,
thou
shalt
be
glad
and
rejoyce
in
God
.
When
therefore
wee
lie
vnder
any
crosse
,
let
vs
possesse
our
soules
with
patience
,
till
the
worke
of
the
Lord
appeare
;
and
then
wee
shall
be
glad
.
The
Church
in
this
Petition
giues
her selfe
againe
the
title
of
Servants
,
that
is
to
say
,
persons
both
bound
and
readie
to
yeeld
all
obedience
,
and
to
performe
any
seruice
to
God
that
hee
shall
put
them
vnto
.
So
that
this
is
an
argument
to
moue
the
Lord
to
grant
this
request
,
and
a
meanes
to
obtaine
it
,
for
one
to
be
Gods
servant
even
vnder
affliction
:
for
to
none
else
shall
ever
this
worke
appeare
to
make
them
glad
,
but
rather
to
adde
vnto
them
crosse
vpon
crosse
.
So
that
the
more
seruiceable
and
dutifull
we
bee
vnto
God
in
our
afflictions
,
the
more
wee
shall
discerne
the
worke
of
the
Lord
in
them
,
and
such
a
worke
as
shall
make
vs
rejoyce
according
to
the
proportion
of
our
afflictions
.
The
second
meanes
in
generall
followeth
.
And
thy
glory
vnto
their
Children
,
that
is
to
say
,
that
our
children
may
see
the
glorious
fruit
of
this
affliction
in
vs
,
that
so
they
may
not
bee
discouraged
thereby
to
serue
thee
,
but
rather
the
more
hartned
,
when
they
shall
see
what
a
glorious
worke
thou
hast
wrought
in
and
vpon
vs
by
afflicting
vs
.
So
that
by
making
good
use
of
our
affliction
,
not
onely
our selues
,
but
our
posteritie
also
shall
fare
the
better
for
it
,
the
Lord
will
worke
such
a
worke
thereby
as
shall
not
onely
make
vs
glad
,
but
make
his
glory
shine
in
the
eyes
of
our
Children
,
and
them
that
shall
follow
after
vs
;
so
that
they
shall
haue
occasion
to
blesse
God
for
vs
.
Hence
it
is
,
that
the
bloud
of
Martyrs
is
the
seed
of
Gods
Church
:
and
that
wicked
persecutors
are
so
crossed
in
their
maine
ends
,
that
in
the
end
the
contrary
to
their
hopes
falleth
out
.
VERS.
17.
And
let
the
beautie
of
the
Lord
our
God
bee
upon
us
;
and
establish
thou
the
worke
of
our
hands
vpon
us
;
yea
,
the
worke
of
our
hand
establish
thou
it
.
THE
more
speciall
meanes
of
Gladnesse
followes
.
1.
That
the
beautie
of
the
Lord
her
God
bee
upon
her
,
as
if
he
should
say
,
That
by
this
meanes
shee
may
be
purged
from
that
corruption
which
was
the
cause
of
prouoking
the
Lord
vnto
wrath
;
and
that
the
image
of
God
thereby
may
bee
renued
more
and
more
in
her
,
and
may
appeare
so
to
bee
to
others
.
For
then
the
beauty
of
the
Lord
is
upon
vs
,
when
wee
are
like
to
him
and
resemble
him
in
holinesse
and
righteousnesse
;
when
wee
shine
by
his
beames
;
when
our
wills
are
conformable
to
his
will
,
and
when
we
giue
entertainment
to
all
his
Ordinances
;
and
when
to
this
end
he
vouch
safeth
his
Church
all
the
ordinary
meanes
of
saluation
.
Where
this
is
wanting
,
all
other
beautie
and
glory
is
but
as
a
gold
Ring
in
a
swines
snout
,
and
as
a
painted
Sepulcher
,
having
nothing
but
filthy
and
loth
some
matter
within
it
.
Whence
we
note
;
that
Gods
children
afflicted
,
count
pietie
,
religion
,
and
the
feare
of
God
their
greatest
beauty
and
ornament
;
yea
,
by
afflictions
God
is
wont
to
bring
them
to
an
higher
estimation
of
these
graces
,
and
a
purer
use
of
his
ordinances
then
formerly
they
had
.
And
then
may
we
well
deeme
that
our
afflictions
haue
done
good
on
vs
,
when
they
haue
brought
us
into
a
further
measure
of
liking
,
and
high
esteeme
of
spirituall
graces
,
and
a
greater
conformitie
unto
God
in
them
.
2.
That
the
Lord
would
establish
upon
them
the
worke
of
their
hands
.
By
vouch
safing
a
prosperous
successe
,
and
good
issue
to
their
attempts
and
endeuours
.
Whence
we
obserue
;
that
Gods
children
can
never
hope
to
thriue
or
prosper
in
ought
,
so
long
as
God
is
offended
with
them
,
or
hath
for
their
sins
estranged
himselfe
from
them
.
All
that
while
they
saile
but
against
the
wind
,
&
striue
against
the
streame
,
in
whatsoever
they
attempt
and
put
their
hand
unto
:
all
is
sure
to
goe
crosse
with
them
,
and
nothing
to
bee
established
or
brought
to
any
good
issue
.
They
shall
but
doe
and
undoe
,
and
be
as
far
;
when
they
haue
wearied
and
tired
out
themselues
,
though
they
should
labour
like
Horses
,
and
even
worke
their
hearts
out
,
from
effecting
of
ought
,
as
they
were
when
they
first
set
hand
to
their
worke
,
till
God
vouch
safe
to
turne
unto
them
,
and
with
his
favour
and
assistance
graciously
to
strengthen
them
,
and
to
establish
their
endevours
upon
them
.
Yea
,
by
afflictions
God
oft
fitteth
men
for
a
blessing
in
this
kinde
,
which
when
we
haue
made
that
holy
use
of
that
we
ought
,
wee
may
well
hope
that
God
returning
againe
in
mercy
unto
us
,
will
giue
better
successe
then
ever
before
to
all
our
affaires
.
FINIS
.