THE
RARE
JEWEL
OF
CHRISTIAN
Contentment
.
PHILIPPIANS
.
4.11
.
For
I
have
learned
in
whatsoever
state
I
am
,
therewith
to
be
content
.
HERE
is
a
very
seasonable
Cordial
to
revive
the
drooping
spirits
of
the
Saints
in
these
sad
and
sinking
times
:
For
the
hour
of
temptation
is
already
come
upon
all
the
world
to
try
the
Inhabitants
of
the
earth
;
and
in
special
,
this
is
the
day
of
Jacobs
troubles
in
our
owne
bowels
.
Our
great
Apostle
experimentally
holds
forth
in
this
Gospel-Text
,
the
very
life
and
soul
of
all
practical
Divinity
;
wherein
we
may
plainly
reade
his
own
proficiency
in
Christs
School
;
and
what
lesson
every
Christian
that
would
evidence
the
power
and
growth
of
godliness
in
his
own
soul
,
must
necessarily
learn
from
him
.
These
words
are
brought
in
by
Paul
,
as
a
plain
argument
to
perswade
the
Philippians
that
he
did
not
seek
after
great
things
in
the
world
,
and
that
he
sought
not
theirs
,
but
them
:
He
did
not
passe
for
a
great
estate
;
he
had
better
things
to
take
up
his
heart
withal
.
I
do
not
speak
(
saith
he
)
in
respect
of
want
,
[
For
]
whether
I
have
or
have
not
,
my
heart
is
fully
satisfied
,
I
have
enough
;
I
have
learned
in
whatsoever
state
I
am
,
therewith
to
be
content
.
I
have
learned
.
]
Contentment
in
every
condition
is
a
great
art
,
a
spiritual
mystery
:
It
is
to
be
learned
,
and
so
to
be
learned
as
a
mystery
;
And
therefore
verse
12.
he
affirms
,
I
know
how
to
be
ab●sed
,
and
I
know
how
to
abound
,
every
where
and
in
all
things
I
am
instructed
:
The
word
I
have
learned
it
.
]
It
is
not
now
to
learn
;
neither
had
I
it
at
first
;
I
have
attained
it
though
with
much
ado
,
and
now
by
the
grace
of
God
I
am
become
master
of
this
art
.
In
whatsoever
state
I
am
.
]
The
word
[
State
]
is
not
in
the
Original
,
but
,
In
what
I
am
,
that
is
,
in
whatsoever
concerns
or
befals
me
,
whether
I
have
little
or
nothing
at
all
.
Therewith
to
be
content
]
The
word
God
alsufficiant
,
as
resting
wholly
satisfied
in
and
with
himself
alone
;
but
he
is
pleased
freely
to
comunicate
of
his
fulness
to
the
creature
so
that
from
God
in
Christ
the
Saints
receive
grace
for
grace
,
Joh.
1.16
.
in
somuch
that
there
is
in
them
an
answerablenesse
of
the
same
grace
in
their
proportion
that
is
in
Christ
.
And
in
this
sense
Paul
saith
,
I
have
a
Self-sufficiency
,
as
the
word
notes
.
But
hath
Paul
a
self-sufficiency
you
will
say
?
How
are
we
sufficient
of
our selves
?
Our
Apostle
affirms
in
another
case
,
That
we
are
not
sufficient
of
our selves
to
think
any
thing
as
of
our selves
?
2
Cor.
3.5
.
His
meaning
therefore
must
be
,
I
find
a
sufficiency
of
satisfaction
in
my
own
heart
,
through
the
grace
of
Christ
that
is
in
me
;
though
I
have
not
outward
comforts
and
worldly
accommodations
to
supply
my
necessities
,
yet
I
enjoy
portion
enough
betwixt
Christ
and
my
own
soul
abundantly
to
satisfie
me
in
every
condition
.
And
this
interpretation
is
sutable
to
that
place
,
Pro.
14
.
1●
.
A
good
man
is
satisfied
from
himself
;
and
agreeable
to
what
he
verifies
of
himself
in
another
place
;
that
though
he
had
nothing
yet
he
possessed
all
things
;
because
he
had
right
to
the
covenant
and
promise
,
which
virtually
contains
all
,
and
an
interest
in
Christ
the
fountain
and
good
of
all
,
and
having
that
,
no
marvell
he
saith
that
in
whatsoever
state
he
was
in
,
he
was
content
.
Thus
you
have
the
genuine
interpretation
of
the
text
.
I
shall
not
make
any
division
of
the
words
,
because
I
take
them
only
to
prosecute
that
one
duty
most
necessary
,
viz.
The
quieting
and
comforting
the
hearts
of
Gods
people
under
the
troubles
and
changes
they
meet
withall
,
in
these
heart-shaking
times
,
And
the
doctrinal
conclusion
is
in
brief
this
.
Doct.
That
to
be
well
skill'd
in
the
mystery
of
Christian
Contentment
is
the
Duty
,
Glory
,
and
Excellency
of
a
Christian
.
This
Evangelical
truth
is
held
forth
sufficiently
in
Scripture
;
yet
take
one
or
two
paralel
places
more
for
the
confirmation
of
it
.
1
Tim.
6.6
,
&
8.
you
have
both
the
duty
exprest
,
and
the
glory
thereof
:
Having
food
and
raiment
(
saith
he
vers.
8.
)
let
us
be
therewith
content
,
there
is
the
duty
;
But
godliness
with
Contentment
is
great
gain
,
vers.
6.
there
is
the
glory
and
excellency
of
it
:
as
if
godlinesse
were
not
gain
except
there
were
Contentment
withal
.
The
like
exhortation
you
have
in
Heb.
13.5
.
Let
your
conversation
be
without
Covetousness
,
and
be
content
with
such
things
as
you
have
.
I
do
not
find
any
Apostle
or
Writer
of
Scripture
treat
so
much
of
this
spiritual
mystery
of
Contentment
as
this
our
Apostle
hath
done
throughout
his
Epistles
.
For
the
cleer
opening
and
proving
of
this
practical
conclusion
,
I
shall
indeavour
to
demonstrate
these
four
things
;
First
,
The
nature
of
this
Christian
Contentment
,
what
it
is
.
Secondly
,
The
art
and
mystery
of
it
.
Thirdly
,
What
those
lessons
are
that
must
be
learn'd
to
work
the
heart
to
contentment
.
Fourthly
,
Wherein
the
glorious
excellencies
of
this
grace
doth
principally
consist
.
Concerming
the
first
,
take
this
discription
;
Christian
Contentment
is
that
sweet
,
inward
,
quiet
,
gracious
frame
of
spirit
,
freely
submitting
to
,
and
taking
complacency
in
Gods
wise
,
and
fatherly
dispose
in
euery
condition
.
I
shall
break
open
this
discription
,
for
it
is
a
box
of
precious
ointment
,
very
comfortable
and
useful
for
troubled
hearts
,
in
troubled
time
and
conditions
.
First
,
Contentment
(
I
say
)
is
a
sweet
[
inward
]
heart
thing
,
it
is
a
work
of
the
spirit
within
doors
:
It
is
not
only
a
not-seeking
help
to
our selves
by
outward
violence
,
or
a
forbearance
of
discontented
murmuring
expressions
,
in
froward
words
and
carriages
against
God
or
others
;
but
it
is
the
inward
submission
of
the
heart
.
Psal.
62.1
.
Truly
,
my
soul
waiteth
upon
God
;
and
ver.
5.
My
soul
wait
thou
only
upon
God
,
so
it
is
in
your
Books
;
but
the
words
may
be
translated
as
rightly
,
My
soul
be
thou
silent
unto
God
;
Hold
thy
peace
O
my
soul
:
Not
only
the
tongue
must
hold
it's
peace
,
but
the
soul
must
be
silent
:
Many
may
sit
down
silently
,
forbearing
discontented
expressions
,
yet
are
inwardly
swollen
with
discontentment
;
now
this
manifesteth
a
perplexed
distemper
and
a
great
frowardnesse
in
their
hearts
:
And
God
notwithstanding
their
outward
silence
hears
the
peevish
fretting
language
of
their
souls
.
The
shoe
may
be
smooth
and
neat
without
,
whilst
the
flesh
is
pinched
within
:
There
may
be
much
calmnesse
and
stilnesse
outwardly
,
and
yet
wonderful
confusion
,
bitternesse
,
disturbance
and
vexation
within
.
Some
are
so
weak
that
they
are
not
able
to
contain
the
disquietness
of
their
own
spirits
,
but
in
words
and
behaviour
discover
what
woful
perturbations
there
are
within
,
their
spirits
being
like
the
raging
Sea
casting
forth
nothing
but
mire
and
dirt
,
being
not
only
troublesome
to
themselves
but
to
all
those
they
live
with
:
Others
there
are
who
are
able
to
keep
in
such
distempers
of
heart
,
(
as
Judas
did
when
he
betrayed
Christ
with
a
kisse
,
)
but
still
they
boyl
inwardly
and
eat
like
a
Cankes
:
As
David
speaks
concerning
some
whose
words
are
smoother
than
honey
,
and
butter
,
and
yet
have
war
in
their
hearts
;
and
as
he
saith
in
another
place
,
whilst
I
kept
silence
my
bones
waxed
old
;
so
these
,
whilst
there
is
a
serene
calme
upon
their
tongues
,
have
yet
blustring
storms
in
their
spirits
,
and
whilst
they
keep
silence
their
hearts
are
troubled
,
and
even
worn
away
with
anguish
and
vexation
;
they
have
peace
and
quiet
outwardly
,
but
war
from
the
unruly
and
turbulent
workings
of
their
hearts
,
that
is
within
.
If
the
attainment
to
true
Contentment
were
as
easy
as
keeping
quiet
outwardly
,
there
need
be
no
great
learning
of
it
;
it
might
be
had
with
lesse
skill
and
strength
than
an
Apostle
had
;
yea
than
an
ordinary
Christian
hath
or
may
have
.
Therefore
certainly
there
is
a
great
deal
more
in
it
than
can
be
attained
by
common
gifts
,
and
ordinary
power
of
reason
,
which
often
bridles
in
nature
.
It
is
a
heart-businesse
.
Secondly
,
It
is
the
[
quiet
]
of
the
heart
;
All
is
sedate
and
still
there
,
and
to
understand
this
the
better
;
This
quiet
gracious
frame
of
spirit
,
It
is
not
opposed
.
1
To
a
due
sense
of
affliction
.
God
doth
give
leave
to
his
people
to
be
sensible
of
what
they
suffer
:
Christ
doth
not
say
,
Do
not
count
that
a
crosse
which
is
a
crosse
,
but
take
up
your
crosse
daily
.
As
it
is
in
the
body
natural
,
if
the
body
takes
physick
and
is
not
able
to
bear
it
but
presently
vomits
it
up
,
or
if
it
be
not
at
all
sensible
,
if
it
stir
not
the
body
;
either
of
these
waies
the
physick
doth
no
good
,
but
argues
the
body
much
distempered
and
will
hardly
be
cured
.
So
it
is
with
the
spirits
of
men
under
afflictions
;
if
either
they
cannot
bear
Gods
potions
but
cast
them
up
again
,
or
are
not
sensible
of
them
,
and
their
souls
are
no
more
stir'd
by
them
than
the
body
is
by
a
draught
of
smal
beer
,
it
is
a
sad
symptome
that
their
souls
are
in
a
dangerous
and
almost
incurable
condition
.
So
that
this
inward
quietnesse
is
not
in
opposition
to
the
sense
of
affliction
:
for
indeed
there
were
no
true
Contentment
if
you
were
not
apprehensive
and
sensible
of
your
afflictions
when
God
is
angry
.
It
is
not
opposed
.
2
To
an
orderly
making
our
moan
and
complaint
to
God
,
and
to
our
friends
.
Though
a
Christian
ought
to
be
quiet
under
Gods
correcting
hand
,
yet
he
may
without
any
breach
of
Christian
contentment
complain
to
God
;
(
as
one
of
the
Ancients
saith
)
though
not
with
a
tumultuous
clamour
and
skreeking
out
in
a
perplexed
passion
,
yet
in
a
quit
still
submissive
way
he
may
unbosom
his
heart
unto
God
.
And
likewise
communicate
his
sad
condition
to
his
gracious
friends
,
shewing
them
how
God
hath
dealt
with
him
and
how
heavy
the
affliction
is
upon
him
,
that
they
may
speak
a
word
in
due
season
to
his
wearied
soul
.
It
is
not
opposed
.
3
To
all
lawful
seeking
out
for
help
into
another
condition
,
or
simply
endeavouring
to
be
delivered
out
of
the
present
affliction
by
the
use
of
lawfull
means
.
No
,
I
may
lay
in
provision
for
my
deliverance
,
&
use
Gods
meanes
,
waiting
on
him
,
because
I
know
not
but
that
it
may
be
his
will
to
alter
my
condition
,
and
so
far
as
he
leads
me
I
may
follow
his
providence
,
it
is
but
my
duty
.
God
is
thus
far
mercifully
indulgent
to
our
weakness
,
and
he
will
not
take
it
ill
at
our
hands
if
by
earnest
and
importunate
prayer
we
seek
unto
him
for
deliverance
,
till
we
know
his
good
pleasure
therein
.
And
certainly
thus
seeking
for
help
with
such
a
submission
and
holy
resignation
of
spirit
,
to
be
delivered
when
God
will
,
and
as
God
will
,
and
how
God
will
,
so
that
our
wils
are
melted
into
the
will
of
God
,
this
is
no
opposition
to
the
quietness
which
God
requires
in
a
contented
spirit
.
Quest.
But
then
,
what
is
this
quietnesse
of
spirit
opposed
unto
?
Ans.
To
murmuring
and
repining
at
the
hand
of
God
;
as
the
discontented
Israelits
often
did
,
which
if
we
our selves
cannot
indure
either
in
our
children
or
servants
,
much
lesse
can
God
bear
it
in
us
.
2
To
vexing
and
fretting
;
which
is
a
degree
beyond
murmuring
.
It
is
a
speech
I
remember
of
an
Heathen
,
A
wise
man
may
greive
under
,
but
not
be
vexed
with
his
afflictions
.
There
is
a
vast
difference
betwixt
a
kindly
grieving
and
a
distempered
vexation
.
3
To
tumultuousness
of
spirit
:
When
the
thoughts
run
distractingly
and
work
in
a
confused
manner
,
so
that
the
affections
are
like
the
unruly
multitude
in
the
Acts
,
who
knew
not
for
what
end
they
were
come
together
.
The
Lord
expects
that
you
should
be
silent
under
his
rod
,
and
as
he
said
in
Act.
19.36
.
You
ought
to
be
quiet
and
to
do
nothing
rashly
.
4
To
unsetledness
and
unfixedness
of
spirit
,
whereby
the
heart
is
taken
off
from
the
present
duty
that
God
requires
in
our
several
relations
,
both
towards
God
,
our selves
,
and
others
.
We
should
prize
duty
at
a
higher
rate
than
to
be
taken
off
by
every
trivial
occasion
;
a
Christian
indeed
values
every
service
of
God
so
much
,
that
though
some
may
be
in
the
eye
of
the
world
and
of
natural
reason
,
a
slight
empty
businesse
,
beggerly
rudiments
,
foolishnesse
,
yet
seeing
God
cals
for
it
,
the
authority
of
the
command
doth
so
over
awe
his
heart
,
that
he
is
willing
to
spend
himself
and
to
be
spent
in
the
discharge
of
it
.
It
is
an
expression
of
Luthers
,
ordinary
works
that
are
done
in
faith
,
and
from
faith
,
are
more
precious
than
heaven
and
earth
.
And
if
this
be
so
,
and
a
Christian
know
it
,
it
is
not
a
little
matter
that
should
divert
him
:
but
he
should
answer
every
avocation
,
and
resist
every
tentation
,
as
Nehemiah
did
chap.
6.3
.
Sanballat
,
Geshem
,
and
Tobiah
(
when
they
would
have
hindred
the
building
of
the
wall
)
with
this
,
I
am
doing
a
great
wo●k
(
saith
he
)
so
that
I
cannot
come
down
,
why
should
the
work
of
the
Lord
cease
?
5
To
distracting
,
heart-eating
cares
and
fears
.
A
gracious
heart
so
estimates
it's
union
with
Christ
and
the
work
that
God
sets
it
about
,
as
it
will
not
willingly
suffer
any
thing
to
come
in
to
choak
it
,
or
dead
it
.
A
Christian
is
desirous
that
the
word
of
God
should
take
such
full
possession
as
to
divide
between
soul
and
spirit
,
but
he
would
not
suffer
the
fear
and
noise
of
evil-tidings
to
take
such
impression
in
his
soul
,
as
to
make
a
division
and
strugling
there
,
like
the
twins
in
Rebeckah's
womb
.
A
great
man
will
permit
common
people
to
stand
without
his
doors
,
but
he
will
not
let
them
come
in
and
make
a
noise
in
his
closet
or
bed-chamber
when
he
purposely
retires
himself
from
all
worldly
imployments
.
So
a
well
tempered
spirit
though
it
may
inquire
after
things
abroad
without
doors
in
the
world
,
and
suffer
some
ordinary
cares
and
fears
to
break
in
to
the
suburbs
of
the
soul
,
so
as
to
have
a
light
touch
upon
the
thoughts
:
Yet
it
will
not
upon
any
terms
admit
of
an
intrusion
into
the
privy-chamber
,
which
should
be
wholly
reserved
for
Jesus
Christ
as
his
inward
Temple
.
6
To
sinking
discouragements
.
When
things
fall
not
out
according
to
expectation
,
when
the
tyde
of
second
causes
runs
so
low
that
we
see
little
left
in
the
outward
means
to
bear
up
our
hopes
and
hearts
.
That
then
the
heart
begins
to
reason
as
he
in
the
Kings
,
If
the
Lord
should
open
the
windows
of
heaven
how
should
this
be
?
Never
considering
that
God
can
open
the
eyes
of
the
blind
with
clay
and
spittle
,
he
can
work
above
,
beyond
,
nay
contrary
to
means
;
he
often
makes
the
fairest
flowers
of
mans
indeavours
to
wither
,
and
brings
improbable
things
to
passe
,
that
the
glory
of
interprizes
may
be
given
to
himself
.
Nay
if
his
people
stand
in
need
of
miracles
to
work
their
deliverance
,
miracles
fall
as
easily
out
of
Gods
hands
,
as
to
give
his
people
daily
bread
.
Gods
blessing
is
many
times
secret
upon
his
servants
that
they
know
not
which
way
it
comes
;
as
2
Kings
,
3.17
.
Ye
shall
not
see
wind
,
neither
shall
you
see
rain
,
yet
the
valley
shall
be
filled
with
water
,
God
would
have
us
depend
on
him
though
we
do
not
see
means
how
the
thing
should
be
brought
to
passe
,
else
we
do
not
shew
a
quiet
spirit
;
though
an
affliction
be
upon
thee
,
let
not
thy
heart
sink
under
it
.
So
far
as
thy
heart
sinks
and
thou
art
discouraged
under
thy
affliction
,
so
much
thou
wantest
of
this
lesson
of
Contentment
.
7
To
sinful
shiftings
and
shirkings
out
for
ease
and
help
.
As
we
see
in
Saul
running
to
the
witch
of
Endor
,
and
in
his
offering
sacrifice
before
Samuel
came
:
Nay
the
good
King
Jehoshaphat
joynes
himself
with
Ahaziah
2
Chron.
20.
Vlt.
And
Asa
goes
to
Penhadad
King
of
Assyria
for
help
,
not
relying
upon
the
Lord
,
(
2
Chr.
16.7
,
8.
)
Though
the
Lord
had
delivered
the
Ethiopian
Army
into
his
hands
,
consisting
of
a
thousand
thousand
,
2
Chro.
14.11
.
And
good
Jacob
joyned
in
a
lye
with
his
mother
to
Isaac
,
he
was
not
content
to
stay
Gods
time
,
and
use
Gods
means
,
but
made
too
great
haste
and
stept
out
of
his
way
,
to
procure
the
blessing
which
God
intended
for
him
:
as
many
do
through
the
corruption
of
their
hearts
and
weaknesse
of
their
faith
,
because
they
are
not
able
to
trust
God
,
and
follow
him
fully
in
all
things
and
alwaies
;
and
for
this
cause
the
Lord
often
follows
the
Saints
with
many
sore
temporal
crosses
,
(
as
we
see
in
Jacob
)
though
they
obtain
the
mercy
.
It
may
be
thy
wretched
carnal
heart
thinks
,
I
care
not
how
I
be
delivered
,
so
I
may
but
get
free
from
it
:
Is
it
not
so
many
times
in
some
of
your
hearts
when
any
crosse
or
affliction
befals
you
?
Have
not
you
such
kind
of
workings
of
spirit
as
this
;
Oh
that
I
could
but
be
delivered
out
of
this
affliction
any
way
,
I
would
not
care
;
your
hearts
are
far
from
being
quiet
.
And
this
sinful
shifting
is
the
next
thing
in
opposition
to
this
quietnesse
,
which
God
requires
in
a
contented
spirit
.
The
Eighth
and
last
thing
that
this
quietnesse
of
Spirit
is
opposite
to
,
is
desparate
risings
of
heart
against
God
in
a
way
of
rebellion
:
That
is
most
abominable
.
I
hope
many
of
you
have
learned
so
far
to
be
content
,
as
to
keep
down
your
hearts
from
such
distempers
;
and
yet
the
truth
is
,
not
only
wicked
men
,
but
sometimes
the
very
Saints
of
God
find
the
beginnings
of
this
,
when
an
affliction
lies
long
,
and
is
very
sore
and
heavy
upon
them
indeed
,
and
strikes
them
as
it
were
in
the
master
vein
;
they
find
somewhat
of
this
in
their
hearts
,
arising
against
God
,
their
thoughts
begin
to
bubble
,
and
their
affections
begin
to
stir
in
rising
against
God
himself
;
especially
such
as
together
with
their
corruptions
have
much
melancholy
,
and
the
Devil
working
both
upon
the
corruptions
of
their
hearts
,
and
the
melancholy
distemper
of
their
bodies
;
though
there
may
lie
much
grace
at
the
bottom
,
yet
there
may
be
some
risings
against
God
himself
under
affliction
.
Now
Christian
quietness
is
opposite
to
all
these
things
:
that
is
,
When
afflictions
come
,
be
it
what
affliction
it
will
be
,
yet
you
do
not
murmur
,
though
you
be
sensible
,
though
you
make
your
moan
,
though
you
desire
to
be
delivered
,
and
seek
it
by
all
good
means
,
yet
you
do
not
murmur
nor
repine
,
you
do
not
fret
,
nor
vex
,
there
is
not
that
tumultuousness
of
spirit
in
you
,
there
is
not
unsetledness
in
your
spirits
,
there
are
not
distracting
fears
in
your
hearts
,
no
sinking
discouragements
,
no
base
shiftings
,
no
rising
in
rebellion
any
way
against
God
:
This
is
the
quietness
of
Spirit
under
an
affliction
,
and
that
is
the
second
thing
when
the
soul
is
so
far
able
to
bear
an
affliction
as
to
keep
quiet
under
it
.
Now
the
Third
thing
I
would
open
in
the
discription
is
this
,
It
is
an
inward
,
quiet
,
gracious
[
frame
]
of
Spirit
.
It
is
a
frame
of
Spirit
,
and
then
a
gracious
frame
of
Spirit
.
Contentment
it
is
a
Soule
businesse
,
First
it
is
inward
;
Secondly
quiet
;
Thirdly
it
is
a
quiet
Frame
of
Spirit
.
[
Frame
]
by
that
I
mean
these
Three
things
:
There
are
Three
things
considerable
when
I
say
,
Contentment
consists
in
the
quiet
frame
of
the
Spirit
of
a
man
.
First
,
That
it
is
a
grace
that
spreads
it self
through
the
whol
Soul
:
as
thus
,
It
is
in
the
judgment
,
that
is
,
The
judgment
of
the
soul
of
a
man
or
woman
tends
to
quiet
the
heart
:
In
my
judgment
I
am
satisfied
,
that
is
one
thing
to
be
satisfied
in
ones
understanding
and
judgment
,
as
thus
,
This
is
the
hand
of
God
;
and
this
is
that
that
is
sutable
to
my
condition
,
or
best
for
me
;
although
I
do
not
see
the
reason
of
the
thing
,
yet
I
am
satisfied
in
my
judgment
about
it
.
And
then
it
is
in
the
thoughts
of
a
man
or
woman
:
As
my
judgement
is
satisfied
,
so
my
thoughts
are
kept
in
order
.
And
then
it
comes
to
the
will
,
My
will
yeilds
and
submits
to
it
,
my
affections
are
all
likewise
kept
in
order
,
so
that
it
goes
through
the
whol
soul
.
There
is
in
some
a
partiall
Contentment
,
and
so
't
is
not
the
frame
of
the
soul
,
but
some
part
of
the
soul
hath
some
Contentment
,
as
thus
,
Many
a
man
may
be
satisfied
in
his
judgment
about
a
thing
,
and
yet
cannot
for
his
life
rule
his
affections
,
nor
his
thoughts
,
cannot
rule
his
thoughts
,
nor
the
wil
,
nor
the
affections
though
the
judgments
be
satisfied
:
I
make
no
question
but
many
of
you
may
know
this
by
your
own
experience
,
if
you
do
but
observe
the
workings
of
your
own
hearts
.
Cannot
you
say
when
such
an
affliction
befals
you
,
I
can
blesse
God
I
am
satisfied
in
my
judgment
about
it
,
I
have
nothing
in
the
world
to
say
in
respect
of
my
judgment
against
it
,
I
see
the
hand
of
God
and
I
should
be
content
:
yea
I
am
satisfied
in
my
judgment
,
that
my
condition
is
a
good
condition
in
which
I
am
;
but
I
cannot
for
my
life
rule
my
thoughts
,
and
will
,
and
my
affections
,
me
thinks
I
feel
my
heart
heavy
,
and
sad
,
and
troubled
more
than
it
should
be
,
and
yet
my
judgment
is
satisfied
.
This
seem'd
to
be
the
case
of
David
,
Psal
.
43.
O
my
Soul
why
art
thou
disquieted
?
David
as
far
as
his
judgment
went
,
there
was
a
contentednesse
,
that
is
,
His
judgment
was
satisfied
in
the
work
of
God
upon
him
;
and
he
was
troubled
,
but
he
knew
not
wherefore
,
O
my
soul
why
art
thou
east
down
within
me
?
That
Psalm
is
a
very
good
Psalm
for
those
that
feel
a
fretting
,
discontented
distemper
in
their
hearts
at
any
time
,
for
them
to
be
reading
or
singing
:
he
hath
it
once
or
twice
in
that
Psalm
,
Why
art
thou
cast
down
O
my
soul
?
In
vers.
5.
And
why
art
thou
disquieted
within
me
?
hope
thou
in
God
for
I
shall
yet
praise
him
,
for
the
helpe
of
his
countenance
.
David
had
enough
to
quiet
him
,
and
that
that
he
had
had
prevailed
with
his
judgement
,
but
after
it
had
prevailed
with
his
judgement
he
could
not
get
it
further
.
He
could
not
get
this
grace
of
Contentment
to
go
through
the
whole
frame
of
the
Soul
.
There
is
a
great
deal
of
stir
sometimes
to
get
Contentment
into
their
judgments
,
that
is
,
To
satisfie
their
judgment
about
their
condition
:
Come
to
many
,
that
the
hand
of
God
is
upon
perhaps
in
a
grievous
manner
,
and
seek
to
satisfie
them
,
and
tel
them
that
there
is
no
such
cause
to
be
disquieted
,
O
not
such
cause
saith
the
troubled
spirit
!
O
then
there
is
no
cause
that
any
should
be
disquieted
;
there
was
never
any
such
affliction
as
I
have
!
and
a
hundred
things
they
have
to
put
off
what
is
said
to
them
,
so
as
you
cannot
so
much
as
get
into
their
judgments
to
satisfie
them
;
but
there
is
a
great
deal
of
hope
of
Contentment
if
once
your
judgments
come
to
be
satisfied
,
that
you
can
sit
down
and
say
in
your
judgments
,
I
see
cause
to
be
contented
;
but
though
you
have
gotten
thus
far
,
yet
you
may
have
much
to
do
with
your
hearts
afterward
:
for
there
is
such
unrulinesse
in
our
thoughts
and
affections
,
that
our
judgments
are
not
able
alwaies
to
rule
our
thoughts
and
affections
,
and
that
makes
me
to
say
,
That
Contentment
is
an
inward
,
quiet
,
gracious
frame
of
Spirit
,
that
is
,
the
whol
Soul
,
Judgment
,
Thoughts
,
Will
,
Affections
and
all
are
satisfied
and
quiet
.
I
suppose
in
the
very
opening
this
,
you
begin
to
see
it
is
a
lesson
that
you
had
need
learn
,
and
it
is
not
a
thing
soon
got
,
if
Contentment
be
such
a
thing
as
this
is
.
The
Second
thing
is
this
,
which
is
very
observable
,
That
spiritual
contentment
comes
from
the
frame
of
the
Soul
.
A
man
or
woman
that
is
contented
in
a
right
way
,
their
Contentment
doth
not
so
much
come
from
outward
arguments
,
or
any
outward
thing
that
helps
them
to
be
content
,
as
it
doth
from
the
disposition
of
their
own
hearts
;
It
is
the
disposition
of
their
own
hearts
that
causes
this
Contentment
;
that
brings
forth
this
gracious
Contentment
rather
than
any
external
thing
that
doth
it
;
as
thus
I
would
open
my self
,
one
that
is
disquieted
,
suppose
a
child
,
or
man
,
or
woman
,
if
you
come
and
bring
them
some
great
matter
to
please
them
,
that
perhaps
will
quiet
them
,
and
they
will
be
contented
;
it
is
the
thing
you
bring
them
that
quiets
them
,
but
it
is
not
the
disposition
of
their
own
spirits
,
not
from
any
good
temper
that
there
is
in
their
own
hearts
:
but
from
some
external
thing
that
is
brought
them
:
but
when
a
Christian
is
contented
in
a
right
way
,
the
quiet
doth
come
more
from
the
inward
temper
and
disposition
of
their
own
hearts
than
from
any
external
arguments
,
or
possession
of
any
thing
in
the
world
.
I
would
yet
open
this
further
to
you
in
this
Similitude
.
The
being
content
upon
some
external
thing
,
it
is
like
the
warming
of
a
mans
cloathes
by
the
fire
;
but
being
content
by
the
inward
disposition
of
the
soul
,
it
is
like
the
warmth
that
a
mans
cloathes
hath
from
the
natural
heat
of
his
body
:
A
man
that
is
of
a
healthful
body
,
he
puts
on
his
cloathes
,
and
perhaps
when
he
puts
them
on
at
the
first
in
a
cold
morning
he
feels
his
cloathes
cold
;
but
after
he
hath
them
on
a
little
while
,
they
are
warm
;
why
how
come
they
warm
?
they
came
not
nigh
the
fire
:
No
,
but
it
came
from
the
natural
heat
of
his
body
.
Now
a
sickly
man
that
hath
his
natural
heat
decayed
,
if
he
put
on
his
cloathes
cold
,
they
will
not
be
hot
in
a
long
time
,
but
he
must
have
them
warmed
by
the
fire
,
and
then
they
will
quickly
be
cold
again
;
So
this
will
difference
the
Contentments
of
men
.
There
are
some
men
now
that
are
very
gracious
,
and
when
an
affliction
comes
upon
them
,
indeed
at
first
it
seems
to
be
a
little
cold
,
but
after
it
hath
been
on
a
while
,
the
very
temper
of
their
hearts
being
gracious
it
makes
their
afflictions
easie
,
and
makes
them
to
be
quiet
under
it
,
and
not
to
complain
of
any
discontentment
.
But
now
you
shall
have
others
that
have
an
affliction
upon
them
,
that
have
not
this
good
temper
in
their
hearts
,
their
afflictions
are
very
cold
upon
them
and
greivous
;
and
it
may
be
if
you
bring
them
some
external
arguments
,
somwhat
from
without
,
as
the
fire
that
warms
the
cloathes
,
perhaps
they
will
be
quiet
for
a
while
:
but
alas
,
wanting
a
gracious
disposition
within
in
their
own
hearts
that
warmth
will
not
hold
long
.
The
warmth
of
the
fire
,
that
is
,
a
Contentment
that
comes
meerly
from
externall
arguments
will
not
hold
long
,
but
that
holds
that
doth
come
from
the
gracious
temper
of
the
Spirit
.
It
is
from
the
frame
and
the
disposition
of
the
spirit
of
a
man
or
woman
,
there
's
the
true
Contentment
.
But
this
we
shall
speak
too
further
in
the
opening
of
the
Mystery
of
Contentment
.
The
Third
thing
is
this
,
It
is
the
frame
of
Spirit
,
that
shews
the
habitualness
of
this
grace
of
Contentment
.
Contentment
is
not
meerly
one
act
,
a
flash
in
a
good
mood
;
you
shall
have
many
men
and
women
,
that
take
them
in
some
good
mood
and
they
will
be
very
quiet
;
but
this
will
not
hold
,
this
is
not
in
a
constant
way
,
there
is
not
a
constant
tenour
of
their
spirits
to
be
holy
and
gracious
under
affliction
:
But
I
say
,
It
is
the
quiet
frame
of
spirit
,
by
that
I
mean
,
The
habitual
disposition
of
their
Souls
,
that
it
is
not
only
at
this
time
,
and
the
other
time
when
you
take
men
and
women
in
a
good
mood
,
but
it
is
the
constant
tenour
and
temper
of
the
heart
;
that
is
a
Christian
that
hath
learned
this
lesson
of
Contentment
,
that
in
the
constant
tenour
and
temper
of
heart
is
contented
,
and
can
carry
it's
self
quietly
in
a
constant
way
,
or
else
it
is
worth
nothing
:
for
there
is
no
body
that
is
so
furious
in
their
discontent
,
but
will
be
quiet
in
some
good
mood
or
other
.
Now
First
it
is
a
heart-business
;
Secondly
,
it
is
the
heart-quiet
;
and
then
Thirdly
,
it
is
the
frame
of
the
heart
.
But
Fourthly
,
It
is
the
[
gracious
]
frame
of
the
heart
.
Indeed
in
Contentment
there
is
a
composition
of
all
graces
if
the
Contentment
be
Spiritual
,
if
it
be
truely
Christian
,
there
is
I
say
a
composition
of
all
Spiritual
graces
;
As
it
is
in
some
Oyls
,
there
is
a
composition
of
a
great
many
very
precious
ingredients
:
so
in
this
grace
of
Contentment
,
which
we
shall
yet
further
speak
of
in
the
opening
of
the
Excellency
of
it
.
But
now
the
gracious
frame
of
Spirit
is
in
opposition
to
Three
things
;
1
First
,
In
opposition
to
the
natural
stilness
that
there
is
in
many
men
and
women
.
There
is
some
of
such
a
natural
constitution
that
makes
them
to
be
more
still
and
more
quiet
than
others
:
others
are
of
a
violent
and
hot
constitution
,
and
they
are
more
impatient
than
others
.
2
Secondly
.
In
opposition
to
a
sturdy
resolution
.
As
some
men
through
the
strength
of
some
sturdy
resolution
,
they
have
not
seemed
to
be
troubled
let
come
what
will
come
;
and
so
it
may
be
that
through
a
sturdy
resolution
at
some
times
they
are
not
so
much
disquieted
as
others
are
.
Thirdly
,
In
way
of
distinction
,
from
the
very
strength
of
reason
(
though
not
sanctified
)
the
strength
of
natural
reason
may
quiet
the
heart
in
some
measure
.
But
now
I
say
,
A
gracious
frame
of
spirit
is
not
a
meer
stilnesse
of
body
through
a
natural
constitution
and
temper
,
nor
sturdinesse
of
resolution
,
nor
meerly
through
the
strength
of
reason
.
You
will
say
,
wherein
is
this
graciousness
of
Contentment
distinguisht
from
all
these
?
More
of
this
will
be
spoken
to
when
we
shew
the
mystery
of
it
,
and
the
lessons
that
are
learned
,
but
now
we
may
speak
a
little
by
way
of
distinction
here
,
as
now
,
From
the
natural
stilnesse
of
mens
spirits
,
many
men
and
women
have
such
a
natural
stilnesse
of
spirit
,
and
constitution
of
body
,
that
you
shall
find
them
seldom
disquieted
.
But
now
mark
these
kind
of
people
that
are
so
,
they
likewise
are
very
dull
,
of
a
dull
spirit
in
any
good
thing
,
they
have
no
quicknesse
,
nor
livelinesse
of
spirit
in
that
which
is
good
;
but
now
mark
where
contentment
of
heart
is
gracious
,
the
heart
is
very
quick
and
lively
in
the
service
of
God
,
yea
the
more
any
gracious
heart
can
bring
its
self
to
be
in
a
contented
disposition
Oh
the
more
fit
it
is
for
any
service
of
God
,
and
is
very
active
and
lively
in
Gods
service
,
not
dull
in
the
service
of
God
:
And
as
a
Contented
heart
is
very
active
and
stirring
in
the
work
of
God
,
so
he
is
very
active
and
stirring
in
sanctifying
Gods
Name
in
the
affliction
that
doth
befall
him
:
The
difference
will
appear
very
cleer
thus
,
One
that
is
of
a
still
disposition
,
he
is
not
disquieted
indeed
as
others
,
neither
hath
he
any
activenesse
of
spirit
in
sanctifying
the
Name
of
God
in
the
affliction
;
but
now
one
that
is
content
in
a
gracious
way
as
he
●s
not
disquieted
,
but
keep
his
heartt
quiet
in
respect
of
vexing
and
trouble
,
so
on
the
other
side
he
is
not
dull
nor
heavy
but
is
very
active
to
sanctifie
Gods
Name
in
the
affliction
that
is
upon
him
,
for
it
is
not
enough
meerly
not
to
murmur
,
not
to
be
discontented
and
troubled
,
but
you
must
be
active
in
the
sanctifying
Gods
Name
in
the
affliction
.
And
indeed
this
will
distinguish
it
from
the
other
,
from
a
sturdy
resolution
,
I
will
not
be
troubled
:
but
though
you
have
a
sturdy
resolution
that
you
will
not
be
troubled
,
is
there
a
conscionablenesse
in
you
to
sanctifie
Gods
Name
in
your
affliction
,
and
doth
it
come
from
thence
?
That
is
the
main
thing
that
brings
the
quiet
of
heart
,
and
helps
against
discontentednesse
in
a
gracious
heart
.
I
say
the
desire
and
care
that
thy
soul
hath
to
sanctifie
Gods
Name
in
an
affliction
,
it
is
that
that
quiets
the
soul
,
which
doth
not
in
the
other
.
Neither
when
it
is
meerly
from
reason
:
As
Socrates
it
is
said
of
him
(
though
he
were
but
an
heathen
)
that
what
ever
befel
him
he
would
never
so
much
as
change
his
countenance
,
and
he
got
this
power
over
his
spirit
meerly
by
strength
of
reason
and
morallity
:
but
now
this
gracious
contentment
comes
from
principles
beyond
the
strength
of
reason
.
I
cannot
open
that
,
(
from
whence
it
comes
)
till
we
come
to
open
the
mystery
of
spiritual
Contentment
.
I
will
only
give
you
this
one
note
of
difference
between
a
man
and
a
woman
that
is
contented
in
a
natural
way
,
and
another
that
is
contented
in
a
spiritual
way
.
Those
that
are
contented
in
a
natural
way
,
they
overcome
themselves
when
outward
afflictions
doth
befal
them
,
they
are
contented
,
yea
and
they
are
contented
as
well
when
they
commit
sin
against
God
,
either
when
they
have
outward
crosses
or
when
God
is
dishonoured
it
is
all
one
,
either
when
themselves
are
crost
or
when
God
is
crost
;
but
now
a
gracious
heart
that
is
contented
with
it's
own
affliction
,
yet
mightily
rises
when
God
is
dishonoured
.
The
Fift
is
[
Freely
]
freely
submitting
to
,
and
taking
complacency
in
Gods
dispose
,
it
is
a
free
work
of
the
spirit
:
now
there
are
four
things
to
be
opened
in
this
freedom
of
spirit
.
First
,
that
the
heart
is
readily
brought
over
,
that
that
one
doth
freely
there
is
no
great
stir
to
bring
them
to
it
;
there
are
many
men
and
women
when
their
afflictions
are
grievous
upon
them
,
with
much
adoe
they
are
brought
to
be
contented
,
a
great
deal
of
stir
there
is
to
quiet
their
hearts
when
they
are
under
affliction
,
yet
at
last
perhaps
they
are
brought
to
it
,
I
but
now
this
doth
not
come
off
freely
:
if
I
desire
a
thing
of
another
and
I
get
it
perhaps
with
much
adoe
,
and
a
great
deal
of
stir
there
is
,
but
here
's
no
freedom
of
spirit
;
but
when
a
man
is
free
in
a
thing
do
but
mention
it
and
presently
he
comes
off
to
it
.
So
if
you
have
learned
this
art
of
Contentment
,
you
will
not
only
be
contented
after
a
great
deal
of
do
to
quiet
your
hearts
,
but
readily
as
soon
as
ever
you
do
come
to
think
that
it
is
the
hand
of
God
,
your
heart
presently
closeth
.
Secondly
,
freely
,
That
is
not
by
constraint
,
not
patience
by
force
(
as
we
use
to
say
.
)
As
many
will
say
that
you
must
be
content
,
this
is
the
hand
of
God
and
there
is
no
help
for
it
;
O
this
is
too
low
an
expression
for
Christians
,
yet
when
Christians
come
to
visit
one
another
,
they
say
friend
or
neighbour
you
must
be
content
,
this
is
to
low
an
expression
for
a
Christian
,
Must
be
content
,
no
,
readily
,
and
freely
I
will
be
content
.
It
is
sutable
to
my
heart
to
yeild
to
God
,
and
to
be
content
,
I
find
it
is
a
thing
that
comes
off
of
it self
,
that
my
soul
will
be
content
.
Oh
you
should
answer
your
friends
so
that
come
and
tell
you
you
must
be
content
,
nay
I
am
willing
to
yeild
to
God
,
and
I
am
freely
content
,
that
's
the
Second
.
And
then
a
free
act
it
comes
after
a
rational
way
,
that
's
freedom
,
that
is
,
it
doth
not
come
through
ignorance
,
because
I
know
no
better
condition
,
or
that
I
know
not
what
my
affliction
is
,
I
but
it
comes
through
a
sanctified
judgment
,
for
that
is
the
reason
that
no
creature
can
do
an
act
of
freedom
,
but
the
rational
creature
,
the
liberty
of
action
is
only
in
rational
creatures
,
and
it
comes
from
hence
,
for
that
's
only
freedom
and
out
of
liberty
that
's
wrought
in
a
rational
way
,
as
a
natural
freedom
is
when
I
by
my
judgment
see
what
is
to
be
done
,
understand
the
thing
,
and
then
there
is
a
closing
with
what
I
do
understand
in
my
judgment
,
that
is
freely
done
;
but
now
if
a
man
doth
a
thing
,
and
understands
not
what
he
doth
,
he
cannot
be
said
to
do
it
freely
.
So
if
men
are
contented
,
but
it
is
because
they
understand
not
what
their
affliction
is
,
or
because
they
understand
no
better
,
this
is
not
freely
:
as
for
instance
,
Suppose
a
Child
born
in
a
prison
and
never
in
all
his
life
went
out
,
the
Child
is
contented
,
why
?
Because
he
never
knew
better
,
but
this
is
no
free
act
of
Contentation
.
But
now
for
men
and
women
that
do
know
better
,
that
know
that
the
condition
in
which
they
are
in
it
is
an
afflicted
condition
,
and
a
sad
condition
,
and
yet
they
can
bring
their
hearts
to
a
Contentation
out
of
a
sunctified
judgment
,
this
is
freedom
Thirdly
,
This
freedom
it
is
in
opposition
to
stupidness
,
for
a
man
and
woman
may
be
contented
meerly
out
of
want
of
sence
,
this
is
not
free
,
as
a
man
in
a
dead
palsie
that
doth
not
feel
you
nip
his
flesh
,
he
is
not
freely
patient
;
but
if
one
should
have
their
flesh
nipt
,
and
feel
it
,
and
yet
for
all
that
can
be
able
to
bridle
themselves
,
and
do
it
freely
,
that
is
another
matter
.
So
it
is
here
,
many
are
contented
meerly
out
of
stupidnesse
,
they
have
a
dead
palsie
upon
them
;
but
now
a
gracious
heart
hath
sence
enough
,
and
yet
is
contented
,
and
therefore
is
free
.
Sixthly
,
Freely
[
submitting
]
to
,
and
taking
complacency
in
Gods
dispose
.
Submitting
to
Gods
dispose
,
What
is
that
?
The
word
Submit
,
it
signifies
nothing
else
,
but
to
send
under
;
as
thus
,
One
that
is
discontented
,
the
heart
will
be
unruly
,
and
would
even
get
above
God
so
far
as
discontentment
prevailes
;
but
now
comes
the
grace
of
Contentment
and
sends
it
under
;
to
submit
,
it
is
to
send
under
a
thing
;
now
when
the
soul
comes
to
see
the
unrulinesse
that
there
is
in
it
,
here
's
the
hand
of
God
that
brings
an
affliction
,
and
my
heart
is
troubled
and
discontented
;
what
saith
the
Soul
?
Wilt
thou
be
above
God
?
Is
it
not
Gods
hand
,
and
must
thy
will
be
regarded
more
than
Gods
?
O
under
,
under
,
O
thou
soul
get
under
,
keep
under
,
keep
low
,
keep
under
Gods
feet
;
thou
art
under
Gods
feet
,
and
keep
under
his
feet
,
keep
under
the
Authority
of
God
,
the
Majesty
of
God
,
the
Soveraignity
of
God
,
the
Power
that
God
hath
over
thee
:
Keep
under
,
that
is
to
submit
;
then
the
Soul
can
submit
to
God
when
it
can
send
it's
self
under
the
Power
and
Authority
,
and
Soveraignity
,
and
Dominion
that
God
hath
over
it
;
that
is
the
Sixth
Particular
:
Yea
but
that
is
not
enough
,
yet
you
have
not
got
to
this
Grace
of
Contentment
,
except
in
the
next
place
you
take
.
Seventhly
,
Taking
a
[
complacency
]
in
Gods
dispose
.
That
is
thus
,
I
am
well
pleased
in
what
God
doth
,
so
far
as
I
can
see
God
in
it
,
though
as
I
said
,
I
may
be
sensible
of
the
affliction
,
and
may
desire
that
God
in
his
due
time
would
take
it
off
,
and
use
means
to
take
it
off
;
yet
I
may
be
well
pleased
so
far
as
Gods
hand
is
in
it
.
To
be
well
pleased
with
Gods
hand
,
that
is
a
higher
degree
than
the
other
:
and
this
comes
from
hence
,
not
only
because
I
see
that
I
should
be
content
in
this
affliction
,
but
because
I
see
that
there
is
good
in
this
affliction
.
I
find
there
is
hony
in
this
rock
,
and
so
I
do
not
only
say
,
I
must
,
or
I
will
submit
to
Gods
hand
:
no
,
but
the
hand
of
God
is
good
;
it
is
good
that
I
am
afflicted
.
That
it
is
just
that
I
am
afflicted
,
that
may
be
in
one
that
is
not
truly
contented
;
I
may
be
convinced
that
God
deals
justly
in
this
,
God
is
righteous
and
just
,
and
t
is
fit
I
should
submit
to
what
he
hath
done
,
O
the
Lord
hath
done
righteously
in
al
his
waies
:
but
that
is
not
enough
,
but
thou
must
say
Good
is
the
hand
of
the
Lord
,
the
expression
of
old
Ely
,
Good
is
the
word
of
the
Lord
,
when
it
was
a
sore
&
hard
word
,
that
word
that
did
threaten
very
grievous
things
to
Ely
and
his
house
,
and
yet
,
Good
is
the
word
of
the
Lord
,
saith
Ely
.
Perhaps
some
of
you
may
say
as
David
,
It
is
good
that
I
was
afflicted
;
nay
,
you
must
come
to
say
thus
,
It
is
good
that
I
am
afflicted
.
Not
good
when
you
see
the
good
fruit
that
it
hath
wrought
,
but
when
you
are
afflicted
to
say
,
It
is
good
that
I
am
afflicted
:
Whatever
the
affliction
be
,
yet
through
the
mercy
of
God
my
condition
is
a
good
condition
;
it
is
the
top
indeed
,
and
the
height
of
this
art
of
Contentment
to
come
to
this
pitch
,
to
be
able
to
say
,
Well
,
my
condition
and
afflictions
are
thus
and
thus
,
and
is
very
grievous
and
sore
,
yet
I
am
through
Gods
mercy
in
a
good
condition
,
and
the
hand
of
God
is
good
upon
me
notwithstanding
.
Now
I
should
have
given
you
divers
Scriptures
about
this
,
I
shall
but
give
you
one
or
two
that
are
very
remarkable
;
you
will
think
this
is
a
hard
lesson
to
come
thus
far
,
not
only
to
be
quiet
,
but
to
have
a
complacency
in
affliction
.
Prov.
16.6
.
In
the
house
of
the
righteous
is
much
treasure
,
but
in
the
revenues
of
the
wicked
is
trouble
.
Here
's
a
Scripture
now
that
will
shew
that
a
gracious
heart
hath
cause
to
say
,
it
is
in
a
good
condition
what
ever
it
be
.
In
the
house
of
the
Righteous
is
much
Treasure
,
his
house
,
what
house
?
it
may
be
a
poor
Cottage
,
perhaps
he
hath
scarce
a
stool
to
sit
on
;
perhaps
he
is
fain
to
sit
upon
a
stump
of
wood
,
a
piece
of
a
block
,
instead
of
a
stool
;
or
perhaps
he
hath
scarce
a
bed
to
lie
upon
,
or
a
dish
to
eat
in
;
yet
saith
the
Holy
Ghost
,
In
the
house
of
the
righteous
is
much
treasure
:
Let
the
righteous
man
be
the
poorest
man
in
the
world
:
It
may
be
there
are
some
that
have
come
and
taken
all
the
goods
out
of
his
house
for
debt
;
perhaps
his
house
is
plundered
and
all
is
gone
,
yet
still
,
In
the
house
of
the
righteous
is
much
treasure
;
the
righteous
man
can
never
be
brought
to
be
so
poor
,
to
have
his
house
rifled
and
spoiled
,
but
there
will
remain
much
treasure
within
,
if
he
hath
but
a
dish
or
a
spoon
or
any
thing
in
the
world
in
his
house
,
there
will
be
much
treasure
;
so
long
as
he
is
there
,
there
is
the
presence
of
God
and
the
blessing
of
God
upon
him
,
and
therein
is
much
treasure
;
but
in
the
revenues
of
the
wicked
there
is
trouble
:
There
is
more
treasure
in
the
poorest
bodies
house
,
if
he
be
godly
,
than
in
the
house
of
the
greatest
man
in
the
world
,
that
hath
his
brave
hangings
,
and
brave
wrought
beds
,
and
chairs
,
and
couches
,
and
cupbords
of
plate
,
and
the
like
;
what
ever
he
hath
,
he
hath
not
so
much
treasure
in
it
,
as
in
the
house
of
the
poorest
righteous
soul
;
therefore
in
a
verse
,
or
two
after
my
text
,
no
mervail
though
Paul
(
saith
he
)
was
Content
,
you
shall
see
in
Phil.
4.18
.
But
I
have
all
,
and
abound
,
I
am
full
.
I
have
all
:
Alas
poor
man
what
had
Paul
that
could
make
him
say
he
had
all
;
where
was
there
ever
man
more
afflicted
than
Paul
was
?
many
times
he
had
not
tatters
to
hang
about
his
body
,
to
cover
his
nakednesse
,
he
had
not
bread
to
eat
,
he
was
often
in
nakednesse
,
and
put
in
the
stocks
,
and
whipt
and
cruelly
used
,
yet
I
have
all
(
saith
Paul
)
for
all
that
.
Yea
you
shall
have
it
in
2.
Cor.
6.10
.
he
professes
there
,
That
he
did
possess
all
things
,
as
sorrowful
,
yet
alwaies
rejoycing
,
as
poor
,
yet
making
many
rich
,
as
having
nothing
,
and
yet
possessing
all
things
,
but
mark
what
he
saith
,
it
is
,
As
having
nothing
,
but
it
is
Possessing
all
things
.
He
doth
not
say
as
possessing
all
things
,
but
possessing
all
things
;
it
is
very
little
I
have
in
the
world
,
but
yet
possessing
all
things
:
So
that
you
see
a
Christian
hath
cause
to
take
complacency
in
Gods
hand
,
whatsoever
his
hand
be
.
The
Eight
thing
in
Contentment
it
is
[
In
Gods
dispose
]
Submitting
to
and
taking
complacency
in
Gods
dispose
.
That
is
,
the
soul
that
hath
learned
this
lesson
of
Contentment
,
looks
up
to
God
in
all
things
;
looks
not
down
to
the
instruments
or
the
means
,
as
such
a
man
did
it
,
and
it
was
unreasonablenesse
of
such
and
such
instruments
,
and
the
like
barbarous
usage
of
such
and
such
;
but
looks
up
to
God
;
a
contented
heart
looks
to
Gods
dispose
,
and
submits
to
Gods
dispose
,
that
is
,
sees
the
wisdom
of
God
in
all
,
in
his
submission
sees
his
soveraignity
,
but
that
that
makes
him
take
complacency
,
it
is
Gods
wisdom
;
the
Lord
knows
how
to
order
things
better
than
I
,
the
Lord
sees
further
than
I
do
,
I
see
things
but
at
present
,
but
the
Lord
sees
a
great
whil
hence
,
and
how
do
I
know
but
had
it
not
been
for
this
affliction
,
I
had
been
undone
?
I
know
that
the
love
of
God
may
as
well
stand
with
an
afflicted
estate
,
as
with
a
prosperous
estate
;
and
such
kind
of
reasonings
there
are
in
a
contented
spirit
,
submitting
unto
the
dispose
of
God
.
The
last
thing
is
,
This
is
in
[
every
condition
,
]
It
may
be
in
some
things
you
could
be
content
:
You
shall
have
many
will
say
,
if
my
affliction
were
but
as
the
affliction
of
such
a
one
I
could
be
content
,
yea
but
it
must
be
in
the
present
affliction
that
is
upon
you
.
We
use
to
say
,
There
is
a
great
deal
of
deceit
in
Universals
;
in
the
general
,
come
to
any
man
or
woman
and
say
Will
not
you
be
content
with
Gods
dispose
?
Yes
say
they
God
forbid
but
we
should
submit
to
Gods
hand
what
ever
it
be
;
you
say
thus
in
the
general
,
it
is
an
easie
matter
to
learn
this
lesson
,
but
when
it
comes
to
the
particular
,
when
the
crosse
comes
sore
indeed
,
when
it
striks
you
in
the
heaviest
crosse
that
you
think
could
befall
you
,
what
saith
your
heart
now
?
Can
you
in
every
condition
be
content
not
onely
for
the
matter
,
but
for
the
time
,
that
is
to
be
in
such
a
condition
so
long
as
God
would
have
you
,
to
be
content
to
be
at
Gods
time
in
that
condition
,
to
have
such
an
affliction
so
long
as
God
would
have
the
affliction
abide
upon
you
,
to
be
willing
to
stay
and
not
to
come
out
of
the
affliction
no
sooner
than
the
Lord
would
have
you
come
out
of
it
?
you
are
not
content
in
your
condition
else
;
to
be
content
meerly
that
I
have
such
a
hand
of
God
upon
me
,
and
not
to
stay
under
the
hand
of
God
,
that
is
not
to
be
content
under
every
condition
,
but
when
I
can
find
my
heart
submitting
to
Gods
dispose
in
such
particular
afflictions
that
are
very
hard
,
and
very
greivous
,
and
yet
my
heart
is
quiet
,
here
is
one
that
hath
learned
the
lesson
of
Contentment
:
Contentment
,
it
is
the
inward
,
quiet
,
gracious
frame
of
spirit
,
freely
submitting
to
and
taking
complacency
in
Gods
dispose
in
every
condition
:
That
is
the
discription
.
Now
in
this
there
hath
been
Nine
several
things
opened
.
1
First
,
That
Contentment
is
a
heart-work
within
the
soul
.
2
Secondly
,
It
is
the
quieting
of
the
heart
.
3
Thirdly
,
It
is
the
frame
of
the
spirit
.
4
Fourthly
,
It
is
a
gracious
frame
.
5
Fiftly
,
It
is
the
free
working
of
this
gracious
frame
.
6
Sixtly
,
There
is
in
it
a
submission
to
God
,
sending
the
soul
under
God
.
7
Seventhly
,
There
is
a
taking
complacency
in
the
hand
of
God
.
8
Eightly
,
All
to
Gods
dispose
.
9
Ninthly
,
In
every
condition
,
every
condition
though
never
so
hard
,
though
continue
never
so
long
:
Now
those
of
you
that
have
learned
to
be
Content
,
have
learned
to
attain
unto
these
severall
things
;
the
very
opening
of
these
things
I
hope
may
so
far
work
upon
your
hearts
as
,
First
,
That
you
may
lay
your
hands
upon
your
hearts
upon
this
that
hath
been
said
,
the
very
telling
of
you
what
the
lesson
is
,
I
fay
may
cause
you
to
lay
your
hands
upon
your
hearts
,
and
say
,
Lord
I
see
there
is
more
in
Christian
Contentation
than
I
thought
there
was
,
and
I
have
been
far
from
learning
this
lesson
,
I
indeed
have
learned
but
my
A
B
C
in
this
lesson
of
Contentment
,
I
am
but
in
the
lower
forme
in
Christs
school
if
I
am
in
it
at
all
;
but
these
we
shall
speak
too
more
afterward
;
but
the
special
thing
I
aim'd
at
in
the
opening
of
this
point
,
is
to
shew
how
great
a
Mystery
there
is
in
Christian
Contentment
;
and
how
many
several
lessons
are
to
be
learned
,
that
we
may
come
to
attain
to
this
Heavenly
disposition
,
that
Saint
Paul
did
attain
too
.
SERMON
II.
PHILIPPIANS
.
4.11
.
WEE
have
made
entrance
(
you
may
remember
)
into
the
Argument
of
Christian
Contentment
.
And
have
opened
the
words
,
and
shewed
you
what
this
Christian
Contentation
is
;
that
it
is
,
The
inward
,
quiet
,
gracious
frame
of
Spirit
,
freely
submitting
too
,
and
taking
Complacency
in
Gods
dispose
in
every
condition
.
And
therein
came
to
this
last
thing
,
[
In
every
condition
]
Now
we
shall
a
little
in
large
that
,
and
so
proceed
:
1
Submitting
to
God
in
what
ever
Affliction
befalls
us
:
for
the
kind
.
2
For
the
time
and
continuance
of
the
Affliction
.
3
For
the
variety
and
changes
of
Affliction
:
Let
them
be
what
they
will
,
yet
there
must
be
a
submitting
to
Gods
dispose
in
every
condition
.
First
for
the
kind
,
Many
men
and
women
will
in
the
general
say
,
that
they
must
submit
to
God
in
affliction
;
I
suppose
now
if
you
should
come
from
one
end
of
this
Congregation
to
another
,
and
speak
to
every
soul
thus
;
Would
not
you
submit
to
Gods
dispose
,
in
what
ever
condition
he
should
dispose
of
you
too
;
you
would
say
,
God
forbid
it
should
be
otherwise
,
but
we
use
to
say
,
There
is
a
great
deal
of
deceit
in
generals
.
In
general
you
would
submit
to
any
thing
:
but
what
if
it
be
in
this
and
that
particular
,
that
is
most
crosse
to
you
?
Then
any
thing
but
that
:
we
are
usually
apt
to
think
that
any
condition
is
better
than
the
condition
that
God
doth
dispose
us
too
,
now
here
is
not
Contentment
;
it
should
not
be
only
to
any
condition
in
general
,
but
for
the
kind
of
the
affliction
,
if
it
be
that
which
is
most
crosse
to
you
.
God
(
it
may
be
)
striks
you
in
your
Child
,
Oh
if
it
had
been
in
my
Estate
saith
one
,
I
should
be
content
;
perhaps
he
striks
you
in
your
Match
,
Oh
saith
he
I
had
rather
have
been
strucken
in
my
health
;
and
if
he
had
struck
you
in
your
health
,
Oh
then
if
it
had
been
in
my
trading
I
would
not
have
cared
;
but
we
must
not
be
our
own
carvers
,
what
particular
afflictions
God
shall
dispose
us
to
,
there
must
be
Contentment
in
them
.
Secondly
,
There
must
be
a
submission
to
God
in
every
affliction
,
for
the
time
and
continuance
of
the
affliction
.
It
may
be
saith
one
I
could
submit
and
be
content
,
but
this
affliction
hath
been
upon
me
a
long
time
,
a
quarter
of
a
year
,
a
year
,
divers
years
,
and
I
know
not
how
to
yeild
and
submit
to
it
,
my
patience
is
even
worn
and
broke
;
yea
it
may
be
it
is
a
spiritual
affliction
,
you
could
submit
to
God
you
say
in
any
outward
affliction
,
but
not
in
a
soul-affliction
,
or
if
it
were
an
affliction
upon
the
soul
,
trouble
upon
the
heart
,
if
it
were
the
withdrawing
of
Gods
face
,
yet
if
this
had
been
but
for
a
little
time
I
could
submit
;
but
seeking
of
God
so
long
a
time
and
yet
God
doth
not
appear
,
Oh
how
shall
I
bear
this
!
We
must
not
be
our
own
disposers
for
the
time
of
deliverance
no
more
than
the
kind
and
way
of
deliverance
,
and
I
will
give
you
a
Scripture
or
two
about
this
;
That
we
are
to
submit
unto
God
for
the
time
as
well
as
the
kind
,
in
the
latter
end
of
the
1.
Chap.
of
Ezek.
When
I
saw
it
I
fel
upon
my
face
,
and
I
heard
a
voice
of
one
that
spake
,
(
the
Prophet
was
cast
down
upon
his
face
,
but
how
long
must
he
lie
upon
his
face
)
And
he
said
vnto
me
,
Son
of
man
stand
upon
thy
feet
and
I
will
speak
unto
thee
,
and
the
Spirit
entered
into
me
,
when
he
spake
unto
me
and
set
me
upon
my
feet
.
Ezekiel
was
cast
down
upon
his
face
,
and
there
he
must
lie
till
God
bid
him
stand
up
,
yea
and
not
only
so
,
but
till
Gods
Spirit
came
into
him
to
enable
him
to
stand
up
:
So
when
God
casts
us
down
,
we
must
be
content
to
lie
till
God
bid
us
stand
up
,
and
Gods
Spirit
enter
into
us
to
enable
us
to
stand
up
.
So
you
know
Noah
he
was
put
into
the
Ark
,
certainly
he
knew
there
was
much
affliction
in
the
Ark
,
having
all
kind
of
creatures
shut
up
with
him
for
twelve
monthes
together
,
it
was
a
mighty
thing
,
yet
God
shutting
him
up
(
though
the
waters
were
asswaged
)
Noah
was
not
to
come
out
of
the
Ark
til
God
bid
him
:
So
though
we
be
shut
up
in
great
afflictions
,
and
we
may
think
there
may
be
this
and
that
and
the
other
means
to
come
out
of
that
affliction
,
yet
till
God
doth
open
the
door
we
should
be
willing
to
stay
;
God
hath
put
us
in
,
and
God
is
to
bring
us
out
:
As
we
reade
in
the
Acts
,
of
Paul
,
when
they
had
shut
him
in
Prison
and
would
have
sent
for
him
out
;
Nay
,
saith
Paul
they
shut
us
in
,
let
them
come
and
fetch
us
out
:
So
in
a
holy
gracious
way
should
a
soul
say
,
Well
,
this
affliction
that
I
am
brought
into
,
it
is
by
the
hand
of
God
,
and
I
am
content
to
be
here
till
God
brings
me
out
himself
.
God
doth
require
it
at
our
hands
,
that
we
should
not
be
willing
to
come
out
till
he
comes
and
fetches
us
out
.
In
Josh.
4.10
.
you
have
a
notable
history
there
that
may
very
well
serve
our
purpose
;
we
reade
of
the
Priests
,
that
the
Priests
bear
the
Ark
and
stood
in
the
middest
of
Jordan
;
you
know
when
the
children
of
Israel
went
into
the
Land
of
Canaan
they
went
through
the
River
of
Jordan
:
Now
the
going
through
the
river
Jordan
was
a
very
dangerous
thing
,
only
God
bad
them
to
go
,
they
might
have
been
afraid
that
the
water
might
have
come
in
upon
them
:
but
mark
,
it
is
said
,
The
Priest
that
bear
the
Ark
stood
in
the
middest
of
Jordan
till
every
thing
was
finished
that
the
Lord
commanded
Joshua
to
speak
unto
the
people
,
according
to
all
that
Moses
commanded
Joshua
,
and
the
people
hasted
and
passed
over
:
and
it
came
to
pass
when
all
the
people
were
clean
passed
over
,
that
the
Ark
of
the
Lord
passed
over
,
and
the
Priests
in
the
presence
of
the
people
.
Now
it
was
Gods
dispose
that
all
the
people
should
passe
over
first
,
that
they
should
be
safe
upon
the
land
;
but
the
Priests
they
must
stand
still
till
all
the
people
be
passed
over
,
and
then
they
must
have
leave
to
go
,
but
they
must
stay
till
God
would
have
them
go
,
stay
in
all
that
danger
;
for
certainly
in
reason
and
sence
there
was
a
great
deal
of
danger
in
staying
:
for
the
text
saith
,
the
people
hasted
over
,
but
the
Priests
they
must
stay
till
the
people
be
gone
,
stay
til
God
cals
them
out
from
that
place
of
danger
;
and
so
many
times
it
doth
prove
that
God
is
pleased
to
dispose
of
things
so
that
the
Ministers
must
stay
longer
in
danger
than
the
people
,
and
Magistrates
and
those
in
publike
place
,
which
should
make
people
to
be
satisfied
and
contented
with
a
lower
condition
that
God
hath
put
them
into
:
Though
your
condition
be
low
,
yet
you
are
not
in
that
danger
that
those
are
in
that
are
in
a
higher
condition
;
God
cals
them
in
publick
place
to
stand
longer
in
the
gap
and
place
of
danger
than
other
people
,
but
we
must
be
content
to
stay
even
in
Jordan
till
the
Lord
shall
be
pleased
to
call
us
out
.
And
then
for
the
variety
of
our
condition
,
we
must
be
content
with
the
particular
affliction
,
and
the
time
and
all
the
circumstances
about
the
affliction
;
for
sometimes
the
circumstances
are
greater
afflictions
than
the
afflictions
themselves
:
And
for
the
variety
,
if
God
will
exercise
us
with
various
afflictions
one
after
another
:
As
that
hath
been
very
observable
even
of
late
,
that
many
that
have
been
plundered
and
come
away
,
afterwards
have
fallen
sick
and
died
:
They
have
fled
for
their
lives
and
afterwards
the
plague
hath
come
among
them
,
and
if
not
that
affliction
it
may
be
some
other
affliction
,
it
is
very
rare
that
one
affliction
comes
alone
,
commonly
afflictions
are
not
single
things
but
they
come
one
upon
the
neck
of
another
;
it
may
be
God
strikes
one
in
his
estate
,
then
in
his
body
,
then
in
his
name
,
wife
or
child
or
dear
friend
,
and
so
it
comes
in
a
various
way
it
is
the
way
of
God
ordinarily
(
you
may
find
it
by
experience
)
that
seldom
one
affliction
comes
alone
,
now
this
is
hard
when
one
affliction
followes
after
another
,
when
there
is
a
variety
of
afflictions
,
when
there
is
a
mighty
change
in
a
condition
,
up
and
down
,
this
way
,
and
that
way
;
there
indeed
is
the
tryal
of
a
Christian
;
there
must
be
submission
to
Gods
dispose
in
them
.
I
remember
it
is
said
even
of
Cato
that
was
a
Heathen
,
that
no
man
saw
him
to
be
changed
,
though
he
lived
in
a
time
when
the
Common-wealth
was
so
often
changed
,
yet
it
is
said
of
him
,
he
was
the
same
still
though
his
condition
was
changed
,
and
he
ran
through
variety
of
conditions
.
Oh
that
it
could
be
said
so
of
many
Christians
,
that
though
their
conditions
be
changed
yet
that
nobody
could
see
them
changed
,
they
are
the
same
.
Look
what
gracious
sweet
and
holy
temper
they
were
in
before
,
that
they
are
in
still
:
thus
we
are
to
submit
to
the
dispose
of
God
in
every
condition
.
Obj.
But
you
will
say
,
This
that
you
speake
of
is
good
indeed
if
we
could
attain
to
it
,
but
is
it
possible
for
one
to
attain
to
this
?
Answer
.
It
is
if
you
get
skill
in
the
Art
of
it
,
you
may
attain
to
it
,
and
it
will
prove
to
be
no
such
difficult
thing
to
you
neither
,
if
you
understand
but
the
mystery
of
it
;
as
there
's
many
things
that
men
do
in
their
callings
,
that
if
a
country
man
comes
and
sees
,
he
thinks
it
a
mighty
hard
thing
,
and
that
he
should
never
be
able
to
do
it
,
but
that
's
because
he
understands
not
the
art
of
it
,
there
is
a
turning
of
the
hand
so
as
you
may
do
it
with
ease
.
Now
that
's
the
business
of
this
exercise
,
to
open
unto
you
the
art
and
mystery
of
Contentment
:
What
way
a
Christian
comes
to
Contentment
,
there
is
a
great
Mysterie
and
art
in
it
,
by
that
hath
been
opened
to
you
there
will
appear
some
mystery
and
art
,
as
that
a
man
should
be
content
with
his
affliction
and
yet
throughly
sensible
of
his
affliction
too
,
to
be
throughly
sensible
of
an
affliction
,
and
to
endeavour
the
removing
of
it
by
all
lawful
means
,
and
yet
to
be
content
,
there
's
a
mystery
in
that
,
how
to
joyne
these
two
together
to
be
sensible
of
an
affliction
as
much
as
that
man
or
woman
that
is
not
content
,
I
am
sensible
of
it
as
fully
as
they
,
and
I
seek
waies
to
be
delivered
from
it
as
well
as
they
,
and
yet
still
my
heart
abides
content
,
this
is
I
say
a
mystery
that
is
very
hard
to
be
understood
by
a
carnal
heart
;
but
grace
doth
teach
such
a
mixture
,
doth
teach
us
how
to
make
a
mixture
of
sorrow
and
a
mixture
of
joy
together
;
and
that
makes
Contentment
,
the
mingling
of
joy
and
sorrow
,
of
gracious
joy
and
gracious
sorrow
together
,
grace
teaches
us
how
to
moderate
and
to
order
an
affliction
so
as
there
shall
be
a
sence
of
it
,
and
yet
for
all
that
Contentment
under
it
.
There
are
divers
things
further
for
the
opening
of
the
Mystery
of
Contentment
The
First
Thing
therefore
is
this
,
To
shew
that
there
is
a
great
mystery
in
it
.
One
that
is
contented
in
a
Christian
way
it
may
be
said
of
him
that
he
is
the
most
contented
man
in
the
world
,
and
yet
the
most
unsatisfied
man
in
the
world
,
these
two
together
must
needs
be
mysterious
,
I
say
a
contented
man
as
he
is
the
most
contented
so
he
is
the
most
unsatisfied
of
any
man
in
the
world
.
You
never
learned
the
mystery
of
contentment
except
it
may
be
said
of
you
that
as
you
are
the
most
contented
man
so
you
are
the
most
unsatisfied
man
in
the
world
.
You
will
say
how
is
that
?
A
man
that
hath
learned
the
art
of
Contentment
is
the
most
contented
with
any
low
condition
that
he
hath
in
the
world
,
and
yet
he
cannot
be
satisfied
with
the
injoyment
of
all
the
world
,
and
yet
he
is
contented
if
he
hath
but
a
crust
,
but
bread
and
water
,
that
is
if
God
disposes
of
him
for
the
things
of
the
world
to
have
but
bread
and
water
for
his
present
condition
,
he
can
be
satisfied
with
Gods
dispose
in
that
,
yet
if
God
should
give
unto
him
Kingdoms
and
Empiers
,
all
the
world
to
rule
,
if
he
should
give
it
him
for
his
portion
he
would
not
be
satisfied
with
that
,
here
's
the
mystery
of
it
,
though
his
heart
be
so
inlarged
as
the
injoyment
of
all
the
world
and
ten
thousand
worlds
cannot
satisfie
him
for
his
portion
;
yet
he
hath
a
heart
quieted
under
Gods
dispose
,
if
he
gives
him
but
bread
and
water
,
to
joyn
these
two
together
,
this
must
needs
be
a
great
art
and
mystery
.
Though
he
be
contented
with
God
in
a
little
,
yet
those
things
that
would
content
other
men
will
not
content
him
;
The
men
of
the
world
they
seek
after
estates
,
and
think
if
they
had
thus
much
,
and
thus
much
,
they
would
be
content
,
they
aime
at
no
great
matters
;
but
if
I
had
(
perhaps
some
man
thinks
)
but
two
or
three
hundred
a
year
,
then
I
should
be
well
enough
;
If
I
had
but
a
hundred
a
year
,
or
a
thousand
a
year
(
saith
another
)
then
I
should
be
satisfied
:
but
saith
a
gracious
heart
,
If
he
had
ten
hundred
thousand
times
so
much
a
year
,
it
would
not
satisfie
him
,
if
he
had
the
quintescence
of
all
the
excellencies
of
all
the
creatures
in
the
world
,
it
could
not
satisfie
him
,
and
yet
this
man
can
sing
,
and
be
merry
,
and
joyfull
when
he
hath
but
a
crust
of
bread
and
a
little
water
in
the
world
:
Surely
Religion
is
a
great
mystery
,
great
is
the
mystery
of
godlinesse
,
not
only
in
the
Doctrinal
part
of
it
,
but
in
the
Practical
part
of
it
also
.
Godliness
teacheth
us
this
mystery
,
Not
to
be
satisfied
with
all
the
world
for
our
portion
,
and
yet
to
be
content
with
the
meanest
condition
in
which
we
are
.
As
Luther
,
when
he
had
great
gifts
sent
him
from
Dukes
and
Princes
,
he
refused
it
,
and
saith
he
,
I
did
vehemently
protest
God
should
not
put
me
off
so
;
't
is
not
that
which
will
content
me
:
A
little
in
the
world
will
content
a
Christian
for
his
passage
:
Marke
,
here
lies
the
Mystery
of
it
,
A
little
in
the
world
will
Content
a
Christian
for
his
passage
,
but
all
the
world
and
ten
thousand
times
more
will
not
Content
a
Christian
for
his
portion
:
Now
a
carnal
heart
will
be
Content
with
these
things
of
the
world
for
his
portion
;
and
there
is
the
differnce
between
a
Carnal
heart
and
a
Gracious
heart
:
But
saith
a
gracious
heart
,
Lord
do
with
me
what
thou
wilt
for
my
passage
through
this
world
,
I
will
be
content
with
that
,
but
I
cannot
be
content
with
all
the
world
for
my
portion
:
so
there
is
the
mystery
of
true
Contentation
.
A
contented
man
though
he
be
most
contented
with
the
least
things
in
the
world
;
yet
he
is
the
most
unsatisfied
man
that
lives
in
the
world
.
That
Soul
that
is
capable
of
God
,
can
be
filled
with
nothing
else
but
God
;
nothing
but
God
can
fill
a
soul
that
is
capable
of
God
:
though
a
gracious
heart
knows
that
it
is
capable
of
God
,
and
was
made
for
God
;
Carnal
hearts
think
of
no
reference
to
God
,
but
a
gracious
heart
being
inlarged
to
be
capable
of
God
,
and
injoying
somewhat
of
him
,
nothing
in
the
world
can
fill
a
gracious
heart
,
it
must
be
only
God
himself
;
and
therefore
you
shall
observe
,
That
let
God
give
what
he
will
to
a
gracious
heart
,
a
heart
that
is
godly
,
except
he
gives
Himself
,
it
will
not
do
;
a
godly
heart
will
not
only
have
the
mercy
,
but
the
God
of
that
mercy
as
well
as
its
self
,
and
then
a
little
matter
is
enough
in
the
world
,
so
be
it
he
hath
the
God
of
that
mercy
he
doth
injoy
;
In
Phil.
4.7.9
.
I
shall
need
go
no
further
to
shew
a
notable
Scripture
for
this
,
Compare
vers.
7.
with
vers.
9.
And
the
peace
of
God
which
passeth
all
understanding
shall
keep
your
hearts
and
minds
through
Jesus
Christ
.
The
peace
of
God
shall
keep
your
hearts
.
Then
in
vers.
9.
Those
things
which
ye
have
both
learned
and
received
,
and
heard
,
and
seen
in
me
,
do
:
and
the
God
of
peace
shall
be
with
you
,
The
peace
of
God
shall
keep
you
,
and
the
God
of
peace
shall
be
with
you
.
This
is
that
that
I
would
observe
from
this
Text
,
That
the
peace
of
God
is
not
enough
to
a
gracious
heart
except
it
may
have
the
God
of
that
peace
.
A
carnall
heart
could
be
satisfied
if
he
might
but
have
outward
peace
,
though
it
be
not
the
peace
of
God
;
peace
in
the
State
and
his
trading
would
satisfie
him
:
But
mark
how
a
Godly
heart
goes
beyond
a
Carnal
,
all
outward
peace
is
not
enough
,
but
I
must
have
the
peace
of
God
:
But
suppose
you
have
the
peace
of
God
,
Will
not
that
quiet
you
?
No
,
I
must
have
the
God
of
peace
,
as
the
peace
of
God
so
the
God
of
peace
,
that
is
,
I
must
injoy
that
God
that
gives
me
the
peace
,
I
must
have
the
cause
as
well
as
the
effect
;
I
must
see
from
whence
my
peace
comes
,
and
injoy
the
fountain
of
my
peace
,
as
well
as
the
stream
of
my
peace
;
and
so
in
other
mercies
,
have
I
health
from
God
,
I
must
have
the
God
of
my
health
to
be
my
portion
,
or
else
I
am
not
satisfied
:
It
is
not
life
,
but
the
God
of
my
life
;
it
is
not
riches
,
but
the
God
of
those
riches
that
I
must
have
,
the
God
of
my
preservation
,
as
well
as
my
preservation
;
a
gracious
heart
is
not
satisfied
without
this
,
To
have
the
God
of
the
mercy
,
as
well
as
the
mercy
.
In
Psal.
73.25
.
Whom
have
I
in
heaven
but
Thee
,
and
there
is
none
upon
the
earth
that
I
desire
besides
thee
.
It
is
nothing
in
heaven
or
earth
,
can
satisfie
me
,
but
thy self
;
if
God
give
thee
not
only
earth
but
heaven
,
that
thou
shouldest
rule
over
Sun
,
Moon
,
and
stars
,
and
have
the
rule
over
the
highest
of
the
sons
of
men
,
it
would
not
be
enough
to
satisfie
thee
,
except
thou
hadest
God
himself
;
There
lies
the
first
mystery
of
Contentment
;
&
truly
a
contented
man
,
though
he
be
the
most
contented
man
in
the
world
,
yet
he
is
the
most
unsatisfied
man
in
the
world
,
that
is
,
Those
things
that
will
satisfie
the
world
,
will
not
satisfie
him
.
Secondly
,
There
is
this
Mystery
in
Christian
Contentation
.
A
Christian
comes
to
Contentment
,
not
so
much
by
way
of
addition
,
as
by
way
of
Substraction
,
that
is
his
way
of
Contentment
,
and
that
is
a
way
that
the
world
hath
no
skill
in
.
I
open
it
thus
,
Not
so
much
by
the
adding
to
what
he
would
have
,
or
to
what
he
hath
,
not
by
adding
more
to
his
condition
,
but
rather
by
substracting
of
his
desires
,
and
so
to
make
his
desires
and
conditon
to
be
even
and
equal
.
A
carnal
heart
knows
no
way
to
be
Contented
but
this
,
I
have
such
and
such
an
estate
,
and
if
I
had
this
added
to
it
,
and
the
other
comfort
added
that
now
I
have
not
,
then
I
should
be
Contented
;
it
may
be
I
have
lost
my
estate
,
if
I
could
have
but
that
given
to
me
so
as
to
make
up
my
losse
,
then
I
should
be
a
contented
man
:
But
now
Contentmet
doth
not
come
in
that
way
,
it
comes
not
in
I
say
by
the
adding
to
what
thou
wantest
,
but
by
the
substracting
of
thy
desires
;
it
is
all
one
to
a
Christian
,
either
that
I
may
get
up
unto
what
I
would
have
,
or
get
my
desires
down
to
what
I
have
;
either
that
I
may
attain
to
what
I
do
desire
,
or
bring
down
my
desires
to
what
I
have
already
attained
;
my
estate
is
the
same
,
for
it
is
as
sutable
to
me
to
bring
my
desire
down
to
my
condition
,
as
it
is
to
raise
up
my
condition
to
my
desire
.
Now
I
say
a
heart
that
hath
no
grace
,
and
is
not
instructed
in
this
Mystery
of
Contentment
,
knows
no
way
to
get
Contentment
,
but
to
have
his
estate
raised
up
to
his
desires
;
but
the
other
hath
another
way
to
Contentment
,
that
is
,
He
can
bring
his
desires
down
to
his
estate
,
and
so
he
doth
attain
to
his
Contentment
.
So
the
Lord
fashions
the
hearts
of
the
Children
of
men
:
Now
if
the
heart
of
a
man
be
fashioned
to
his
condition
,
he
may
have
as
much
contentment
as
if
his
condition
be
fashioned
to
his
heart
;
some
men
have
a
mighty
large
heart
,
but
they
have
a
straight
condition
,
and
they
can
never
have
Contentment
when
their
hearts
are
big
and
their
condition
is
little
;
but
now
though
a
man
cannot
bring
his
condition
to
be
as
big
as
his
heart
,
yet
if
he
can
bring
his
heart
to
be
as
little
as
his
condition
,
to
bring
them
even
,
from
thence
is
Contentment
.
The
world
is
infinitly
deceived
in
this
,
To
think
that
Contentment
lies
in
having
more
than
they
have
;
here
lies
the
bottom
and
root
of
all
Contentment
,
when
there
is
an
evennesse
and
proportion
between
our
hearts
and
our
conditions
;
and
that
is
the
reason
that
many
that
are
godly
men
that
are
in
a
low
condition
live
more
sweet
and
comfortable
lives
than
those
that
are
richer
:
Contentment
is
not
alwaies
cloathed
with
silk
,
and
purple
,
and
velvets
,
but
Contentment
is
sometimes
in
a
russet
sure
,
in
a
mean
condition
as
well
as
in
a
higher
;
and
many
men
that
sometimes
have
had
great
estates
,
and
God
hath
brought
them
into
a
lower
condition
,
they
have
had
more
Contentment
in
that
condition
than
the
other
:
Now
how
can
that
possible
be
?
Thus
easily
,
For
if
you
did
but
understand
the
root
of
Contentment
,
it
consists
in
the
sutablenesse
and
proportion
of
the
spirit
of
a
man
to
his
estate
,
and
the
evenness
,
when
one
end
is
not
longer
and
bigger
than
another
;
the
heart
is
contented
,
there
is
comfort
in
that
condition
;
now
let
God
give
a
man
never
so
great
riches
,
yet
if
the
Lord
gives
him
up
to
the
pride
of
his
heart
,
he
will
never
be
contented
:
But
now
,
let
God
bring
any
one
into
a
mean
condition
,
and
then
let
God
but
fashion
and
sute
his
heart
to
that
condition
and
he
will
be
content
.
As
now
in
a
mans
going
,
Suppose
a
man
had
a
mighty
long
leg
,
and
his
other
leg
were
short
,
why
though
one
of
his
legs
be
longer
than
ordinary
yet
he
could
not
go
so
well
as
a
man
that
hath
both
his
legs
shorter
than
he
.
I
compare
a
long
leg
,
when
one
is
longer
than
another
,
to
a
man
that
hath
a
high
condition
,
and
is
very
rich
,
and
a
great
man
in
the
world
,
but
he
hath
a
great
proud
heart
too
,
and
that
is
longer
and
larger
than
his
condition
:
now
this
man
cannot
but
be
troubled
in
his
condition
:
Now
another
man
that
is
in
a
mean
condition
,
his
condition
is
low
,
and
his
heart
is
low
too
;
so
that
his
heart
and
his
condition
is
both
even
together
,
and
this
man
goes
on
with
more
ease
abundantly
than
the
other
doth
:
So
that
now
a
gracious
heart
works
after
this
manner
,
The
Lord
hath
been
pleased
to
bring
down
my
condition
,
now
if
the
Lord
bring
down
my
heart
and
make
it
even
with
my
condition
,
then
I
am
well
enough
:
And
so
when
God
brings
down
his
condition
,
he
doth
not
so
much
labour
to
raise
up
his
condition
again
as
to
bring
down
his
heart
to
his
condition
:
The
Heathens
themselves
they
had
a
little
glimps
of
this
;
they
could
say
,
That
the
best
riches
that
is
,
it
is
the
poverty
of
desires
:
that
is
a
speech
of
a
Heathen
,
that
is
,
If
a
man
or
woman
have
their
desires
cut
short
,
and
have
no
large
desires
,
that
man
and
woman
they
are
rich
when
they
can
bring
their
desires
to
be
but
low
:
So
this
is
the
Art
of
Contentment
.
Not
to
seek
to
adde
to
our
conditions
,
but
to
substract
from
our
desires
.
Another
hath
this
,
The
way
to
be
rich
,
saith
he
,
it
is
not
by
increasing
of
wealth
,
but
by
diminishing
of
our
desires
;
for
certainly
that
man
or
woman
is
a
rich
man
or
woman
that
hath
their
desires
satisfied
;
now
a
contented
man
hath
his
desires
satisfied
,
God
satisfies
his
desires
,
that
is
,
all
considered
,
he
is
satisfied
in
his
condition
for
the
present
to
be
the
best
condition
,
and
so
he
comes
to
this
Contentment
by
way
of
Substraction
,
and
not
Addition
.
The
Third
thing
in
the
Art
of
Contentment
is
this
,
A
Christian
comes
to
Contentment
,
not
so
much
by
getting
off
his
burden
that
is
upon
him
,
as
by
the
adding
another
burden
to
him
;
this
is
a
way
that
flesh
and
blood
hath
little
skilll
in
.
You
will
say
how
is
this
?
In
this
manner
,
art
thou
afflicted
,
and
is
there
a
great
load
and
burden
upon
thee
by
reason
of
thy
affliction
?
thou
thinkest
there
is
no
way
in
the
world
to
get
Contentment
,
but
,
O
that
this
burden
were
but
off
,
O
it
is
a
heavy
load
,
and
few
know
what
a
burden
I
have
!
What
doest
thou
think
there
is
no
way
for
the
Contentment
of
thy
spirit
but
this
getting
off
thy
burden
?
O
thou
art
deceived
,
the
way
of
Contentment
is
to
adde
another
burden
,
that
is
,
labour
to
load
and
burden
thy
heart
with
thy
sin
,
and
the
heaviour
the
burden
of
thy
sin
is
to
thy
heart
,
the
lighter
will
the
burden
of
thy
affliction
be
to
thy
soule
,
and
so
shalt
thou
come
to
be
Content
:
If
thy
burden
were
lightened
that
would
content
thee
,
thou
thinkest
there
is
no
way
to
lighten
it
but
to
get
it
off
,
but
thou
art
deceived
,
for
if
thou
canst
get
thy
heart
to
be
more
burdened
with
thy
sin
;
thou
wilt
be
lesse
burdened
with
thy
afflictions
:
You
will
say
this
is
a
strange
way
,
for
a
man
or
woman
to
get
ease
to
their
condition
,
when
they
are
burdened
,
to
lay
a
greater
burden
upon
them
?
You
think
there
is
no
other
way
when
you
are
afflicted
,
but
to
be
jolly
and
merry
,
and
get
into
company
,
Oh
no
,
you
are
deceived
,
your
burden
will
come
again
,
alas
this
is
a
poor
way
to
get
his
spirit
quieted
,
poor
man
,
the
burden
will
be
upon
him
again
;
but
if
thou
wouldest
have
thy
burden
light
,
if
thou
canst
get
alone
and
examine
thy
heart
for
thy
sin
,
and
charge
thy
soul
with
thy
s●n
:
if
thy
burden
be
in
thy
estate
,
for
the
abuse
of
it
,
or
if
it
be
a
burden
upon
thy
body
,
for
the
abuse
of
thy
health
,
and
strength
,
and
the
abuse
of
any
mercies
that
now
the
Lord
hath
taken
away
from
thee
,
thou
hast
not
honoured
God
with
those
mercies
that
thou
hast
had
,
but
thou
hast
walked
wantonly
and
carelesly
;
and
so
fall
a
bemoning
thy
s●n
before
the
Lord
,
and
thou
shalt
quickly
find
the
burden
of
thy
affliction
to
be
lighter
than
it
was
before
;
do
but
try
this
piece
of
skill
and
art
,
to
get
your
souls
contented
with
any
low
condition
that
God
puts
you
into
;
many
times
in
a
family
,
when
any
affliction
befals
them
,
Oh
what
a
deal
of
discontentment
is
there
between
man
and
wife
,
if
crost
in
their
estates
at
Land
,
or
ill
news
from
Sea
,
or
those
that
they
trusted
are
broke
and
the
like
,
and
perhaps
somwhat
in
the
family
fals
crosse
between
man
and
wife
,
or
in
reference
to
the
children
or
servants
,
and
there
is
nothing
but
brabling
and
discontent
among
them
,
now
they
many
times
are
burdened
with
their
own
discontent
,
and
perhaps
will
say
one
to
another
,
this
life
is
very
uncomfortable
for
us
to
live
thus
discontented
so
as
we
do
;
but
have
you
ever
tried
this
way
,
the
husband
and
the
wife
?
have
you
ever
got
alone
and
said
,
Come
,
Oh
let
us
go
and
humble
our
souls
before
God
together
,
let
us
go
into
our
chamber
and
humble
our
souls
before
God
for
our
sin
,
whereby
we
have
abused
those
mercies
that
God
hath
taken
away
from
us
,
and
we
have
provok'd
God
against
us
,
Oh
let
us
charge
our selves
with
our
sin
,
and
be
humbled
before
the
Lord
together
,
have
you
tried
such
a
way
as
this
is
?
Oh
you
would
find
the
cloud
would
be
taken
away
,
and
the
Sun
would
shine
in
upon
you
,
and
you
would
have
a
great
deal
more
Conntentment
than
ever
yet
you
had
:
If
a
mans
estate
be
broken
,
either
by
plunderers
,
or
any
other
way
;
now
how
shall
this
man
have
Contentment
?
how
?
By
the
breaking
of
his
heart
,
God
hath
broken
thy
estate
,
Oh
seek
to
him
for
the
breaking
of
thy
heart
likewise
;
Indeed
a
broken
estate
,
and
a
whole
heart
,
a
hard
heart
,
will
not
joyn
together
,
there
will
be
no
Contentment
;
but
a
broken
estate
,
and
a
broken
heart
,
will
so
sute
together
,
as
there
will
be
more
Contentment
than
there
was
before
;
adde
therefore
to
the
breaking
of
thy
estate
,
the
breaking
of
thy
heart
what
thou
canst
,
and
that
is
the
way
to
be
Contented
in
a
Christian
manner
,
which
is
the
Third
Mystery
in
Christian
Contentation
.
The
fourth
thing
is
this
,
It
is
not
so
much
the
removing
of
the
affliction
that
is
upon
us
,
as
the
changing
of
the
affliction
,
the
Metamorphosing
of
the
affliction
,
when
it
is
quite
turned
and
changed
into
another
thing
:
I
meane
in
regard
of
the
use
of
it
,
though
for
the
matter
the
affliction
abide
stil
.
The
way
of
Contentment
to
a
carnal
heart
it
's
only
the
removing
of
the
affliction
,
Oh
that
it
may
be
gone
;
no
but
saith
a
gracious
heart
,
God
hath
taught
me
a
way
for
Contentment
though
the
affliction
shall
continue
still
for
the
matter
of
it
;
but
there
is
a
vertue
of
grace
to
turn
this
affliction
into
good
;
it
takes
away
but
only
the
sting
and
poyson
of
it
;
As
now
,
Suppose
poverty
,
A
mans
estate
is
lost
;
well
,
is
there
no
way
to
be
contented
till
your
estate
be
made
up
again
?
Till
your
poverty
be
removed
?
Yes
,
certainly
Christianity
would
teach
Contentment
,
though
poverty
continues
yet
it
will
teach
you
how
to
turn
your
poverty
to
spiritual
riches
;
that
you
shall
be
poor
still
for
your
outward
estate
;
but
this
shall
be
altered
,
whereas
before
it
was
once
a
natural
evil
to
you
,
it
comes
now
to
be
turned
into
a
spiritual
benefit
to
you
;
and
so
you
come
to
be
content
.
It
is
a
speech
of
Ambrose
,
Even
poverty
it
's
self
it
is
riches
unto
holy
men
:
Godly
men
do
make
their
poverty
turn
to
be
riches
,
they
get
more
riches
out
of
their
poverty
then
ever
they
get
out
of
their
revenues
,
out
of
all
their
trading
in
this
world
they
never
had
such
incomes
as
they
have
had
out
of
their
poverty
;
this
a
carnall
heart
will
think
strange
that
a
man
shall
make
poverty
to
be
the
most
gainfull
trade
that
ever
he
had
in
the
world
;
I
am
perswaded
that
many
Christians
have
found
it
so
,
that
they
have
got
more
good
by
their
poverty
than
ever
they
got
by
all
their
riches
,
you
find
it
in
Scripture
,
therefore
think
not
this
strange
that
I
am
speaking
of
,
you
do
not
find
any
one
Godly
man
that
came
out
of
an
affliction
worse
than
when
he
came
into
it
,
though
for
a
while
he
was
shaken
,
yet
at
last
he
was
better
for
an
affliction
;
but
a
great
many
Godly
men
you
find
have
been
worse
for
their
prosperity
,
scarce
one
Godly
man
that
you
reade
in
Scripture
of
but
was
worse
for
prosperity
(
except
Daniel
and
Nehemiah
,
I
do
not
reade
of
any
hurt
they
got
by
their
prosperity
that
they
had
)
scarce
(
I
think
)
is
any
one
example
of
any
Godly
man
,
but
was
rather
worse
for
his
prosperity
than
better
;
so
that
you
see
it
's
no
such
strange
thing
,
neither
to
one
that
is
gracious
that
they
shall
get
good
by
their
affliction
:
Luther
hath
such
an
expression
in
his
Comment
upon
the
5.
Chap.
of
the
Galatians
;
in
the
17.
verse
in
his
Comment
upon
that
place
saith
,
A
Christian
becometh
a
mighty
worker
and
a
wonderful
creator
,
that
is
(
saith
he
)
to
create
out
of
heavinesse
joy
,
out
of
terrour
comfort
,
out
of
sin
righteousnesse
,
out
of
death
life
,
and
brings
light
out
of
darknesse
.
It
was
Gods
prerogative
and
great
power
,
his
creating
power
to
command
the
light
to
shine
out
of
darknesse
;
now
a
Christian
is
partaker
of
the
divine
nature
,
so
the
scripture
saith
,
Grace
it
is
part
of
the
Divine
Nature
,
and
being
part
of
the
Divine
Nature
it
hath
an
impression
of
Gods
Omnipotent
power
that
is
,
to
create
light
out
of
darkensse
,
to
being
good
out
of
evill
,
now
by
this
way
a
Christian
comes
to
be
content
.
God
hath
given
a
Christian
such
a
vertue
,
as
can
turn
affliction
into
mercyes
,
can
turn
darkenesse
into
light
;
if
a
man
had
the
power
that
Christ
had
when
the
water
pots
were
fil'd
,
he
could
by
a
word
turn
the
water
into
wine
;
if
you
that
have
nothing
but
water
to
drink
,
yet
if
you
had
a
power
to
turn
it
into
wine
then
you
may
be
contented
:
Certainly
a
Christian
hath
received
this
power
from
God
,
to
work
thus
miraculously
;
it
is
the
nature
of
grace
to
turn
water
into
wine
,
that
is
,
to
turn
the
water
of
your
affliction
,
into
the
wine
of
heavenly
consolation
.
If
you
understand
this
in
a
carnal
way
,
I
know
it
will
be
rediculous
for
a
Minister
to
speak
thus
before
you
,
and
many
carnal
people
are
ready
to
make
such
expressions
as
these
to
be
rediculous
,
understanding
them
in
a
carnal
way
:
Just
as
Nicodemus
in
the
3.
of
John
,
What
can
a
man
be
born
when
he
is
old
,
can
be
enter
the
second
time
into
his
mothers
womb
and
be
born
?
So
when
we
speak
of
grace
that
it
can
turn
water
into
wine
,
and
turn
poverty
into
riches
,
and
make
poverty
a
gainful
trade
,
saith
a
carnal
heart
,
Let
them
have
that
trade
if
they
will
,
and
let
them
have
water
to
drink
,
and
see
if
they
can
turn
it
into
wine
:
Oh
take
heed
thou
speakest
not
in
a
scornful
way
of
the
waies
of
God
;
grace
hath
the
power
to
turn
afflictions
into
mercies
.
Two
men
shall
have
one
affliction
,
and
to
one
man
it
shall
be
as
gall
and
wormwood
,
and
it
shall
be
wine
,
and
honey
,
and
delightfulness
,
and
joy
,
and
advantage
,
and
riches
,
to
another
.
This
is
the
mystery
of
Contentment
,
not
so
much
by
removing
the
evil
,
as
by
Metamorphosing
the
evil
by
changing
the
evil
into
good
.
The
Fifth
thing
is
this
,
A
Christain
comes
to
this
Contentment
by
making
up
the
wants
of
his
condition
,
by
the
performance
of
the
work
of
his
condition
.
This
is
the
way
of
Contentment
.
There
is
such
a
condition
that
I
am
in
,
many
wants
,
I
want
this
and
the
other
comfort
,
well
,
how
shall
I
come
to
be
satisfied
and
content
?
A
carnal
heart
thinks
this
,
I
must
have
my
wants
made
up
or
else
it
is
impossible
that
I
should
be
content
:
No
,
but
saith
a
gracious
heart
,
What
is
the
duty
of
the
condition
God
hath
put
me
into
?
Indeed
my
condition
is
changed
,
I
was
not
long
since
in
a
prosperous
condition
,
but
God
hath
changed
my
condition
:
the
Lord
hath
called
me
no
more
Naomi
,
but
Marah
;
Now
what
am
I
to
do
?
what
can
I
think
now
,
are
those
duties
that
God
requires
of
me
in
the
condition
that
he
hath
now
put
me
into
?
and
let
me
put
forth
my
strength
,
in
the
performance
of
the
duties
of
my
present
condition
.
Others
they
spend
their
thoughts
in
those
things
that
shall
disturb
and
disquiet
them
,
and
so
they
grow
more
and
more
discontented
;
yea
,
but
let
me
spend
my
thoughts
in
thinking
what
my
duty
is
,
what
is
the
duty
of
my
present
condition
which
I
am
in
:
O
saith
a
man
whose
condition
is
changed
and
he
hath
lost
his
estate
,
Had
I
but
my
estate
as
I
had
heretofore
,
how
would
I
use
it
to
his
glory
!
But
God
hath
made
me
to
see
that
I
did
not
honour
him
with
my
estate
as
I
ought
to
have
done
:
Oh
had
I
it
again
,
I
would
do
better
than
ever
I
did
!
but
this
may
be
but
a
temptation
,
therefore
you
should
rather
think
,
What
doth
God
require
of
me
in
the
condition
I
am
now
brought
into
?
And
thou
shouldest
labour
to
bring
thy
heart
to
quiet
and
Contentnent
,
by
setting
thy
soul
on
work
about
the
duties
of
thy
present
condition
:
And
the
truth
is
,
I
know
nothing
more
available
for
the
quieting
of
a
Christian
Soul
,
and
getting
Contentment
then
this
,
The
setting
thy
heart
on
work
about
the
duties
of
the
very
present
condition
that
now
thou
art
in
,
and
take
heed
of
thy
thoughts
about
other
conditions
as
a
meer
temptation
.
I
cannot
compare
the
folly
of
men
and
women
that
think
to
get
Contentment
with
their
musing
about
other
conditions
better
than
to
the
way
of
Children
;
perhaps
they
are
gotten
upon
a
hill
,
and
they
look
a
good
way
off
and
see
another
hill
,
and
they
think
if
they
were
on
the
top
of
that
,
then
they
were
able
to
touch
the
clouds
with
their
fingers
;
but
when
they
are
on
the
top
of
that
hill
;
alas
then
they
are
as
far
from
the
clouds
,
as
they
were
before
:
So
it
is
with
many
that
think
,
If
they
were
in
such
a
condition
,
then
I
should
have
Contentment
;
and
perhaps
they
get
into
that
condition
,
then
they
are
as
far
from
Contentment
as
before
:
But
then
they
think
if
they
were
in
another
condition
,
they
would
be
contented
,
and
then
when
they
have
got
into
that
condition
,
they
are
stil
as
far
from
Contentment
as
before
.
No
,
no
,
let
me
consider
what
is
the
duty
of
my
present
condition
,
and
content
my
heart
with
this
,
and
say
,
Well
,
though
I
am
in
a
low
condition
,
yet
I
am
serving
the
counsels
of
God
in
that
condition
wherein
I
am
;
it
is
the
counsel
of
God
that
hath
brought
me
into
this
condition
that
I
am
in
,
and
I
desire
to
serve
the
counsel
of
God
in
that
condition
.
There
is
a
notable
Scripture
concerning
David
,
it
is
said
of
him
,
That
he
served
his
Generation
,
after
David
had
served
his
Generation
according
to
the
will
of
God
,
then
he
slept
.
It
is
a
Speech
of
Paul
concerning
him
,
in
Act.
13.36
.
So
it
is
in
your
books
,
After
he
had
served
his
generation
according
to
the
will
of
God
:
But
now
the
word
that
is
translated
will
,
it
is
the
counsell
of
God
,
and
so
it
may
be
translated
as
well
,
That
after
David
in
his
generation
had
served
Gods
counsel
,
then
he
fell
asleep
.
We
ordinarily
take
the
words
thus
,
That
David
served
his
generation
;
that
is
,
He
did
the
work
of
his
generation
,
that
is
to
serve
a
mans
generation
.
But
it
is
more
plain
,
if
you
reade
it
thus
,
After
David
in
his
generation
had
served
the
Counsell
of
God
,
then
David
fell
asleep
.
O
that
should
be
the
care
of
a
Christian
to
serve
out
Gods
Counsels
.
What
is
the
Counsel
of
God
?
The
condition
that
I
am
in
,
God
doth
put
me
into
it
by
his
own
Counsel
,
the
Counsel
of
his
own
will
;
Now
I
must
serve
Gods
Counsel
in
my
generation
,
look
what
is
the
Counsel
of
God
in
my
condition
,
I
must
look
to
serve
that
;
and
so
I
shall
have
my
heart
quieted
for
the
present
,
and
shall
live
and
die
peaceably
,
and
comfortably
,
if
I
be
carefull
to
serve
Gods
Counsel
.
A
Sixt
thing
in
the
mystery
of
Contentment
is
this
,
A
gracious
heart
is
contented
by
the
melting
of
his
will
and
desires
into
Gods
will
and
desires
,
by
this
means
he
gets
Contentment
;
and
this
is
a
mystery
to
a
carnal
heart
.
It
is
not
by
having
his
own
desires
satisfied
as
before
,
but
by
melting
his
will
and
desires
into
Gods
will
:
So
that
he
comes
to
have
(
in
one
sense
)
his
desires
satisfied
though
he
hath
not
the
thing
that
before
he
did
desire
,
yet
he
comes
to
be
satisfied
in
this
,
because
he
makes
his
will
to
be
all
one
with
Gods
will
.
This
is
a
little
higher
degree
than
submitting
to
the
will
of
God
.
You
all
say
,
you
should
submit
to
Gods
will
;
but
a
Christian
hath
gotten
beyond
this
;
that
is
,
he
can
make
Gods
will
and
his
to
be
the
same
:
So
it
is
said
of
beleevers
,
that
they
are
joyned
to
the
Lord
,
and
are
one
spirit
,
that
is
,
look
what
Gods
will
is
,
I
do
not
only
see
reason
to
submit
to
it
,
but
Gods
will
is
my
will
:
When
the
soul
can
make
over
(
as
it
were
)
it's
will
to
God
,
it
must
needs
then
have
Contentment
.
Others
would
fain
get
the
thing
they
do
desire
,
O
but
saith
a
gracious
heart
,
that
that
God
would
have
,
I
would
have
too
,
I
will
not
only
yeild
to
it
,
but
I
would
have
it
too
;
a
gracious
heart
hath
learned
this
art
,
not
only
to
make
the
commanding
will
of
God
to
be
it's
own
will
,
that
is
,
what
God
commands
me
to
do
I
will
do
it
,
but
to
make
the
providential
will
of
God
,
and
the
opperative
will
of
God
to
be
his
will
too
:
God
commands
this
thing
,
which
perhaps
you
that
are
Christians
may
have
some
skill
in
,
but
whatsoever
God
works
,
you
must
will
as
well
as
what
God
commands
,
you
must
make
Gods
providential
will
,
and
his
opperative
will
,
as
well
your
will
,
as
Gods
will
,
and
so
you
must
come
to
Contentment
;
here
a
Christian
makes
over
his
will
to
God
,
and
in
making
over
his
will
to
God
,
he
hath
no
other
will
but
only
Gods
;
as
suppose
a
man
makes
over
his
debt
to
another
man
,
if
that
man
that
I
owe
the
debt
to
,
be
satisfied
and
contented
,
I
am
satisfied
because
I
have
made
it
over
to
him
,
and
I
need
not
be
discontented
and
say
,
my
debt
is
not
payd
,
and
I
am
not
satisfied
,
yes
,
you
are
satisfied
,
for
he
that
you
made
over
your
debt
to
,
he
is
satisfied
:
Just
thus
it
is
for
all
the
world
between
God
and
a
Christian
,
a
Christian
heart
makes
over
his
will
to
God
,
now
then
if
Gods
will
be
satisfied
,
then
I
am
satisfied
,
for
I
have
then
no
will
of
mine
own
,
it
is
melted
into
the
will
of
God
,
for
so
that
is
the
excellency
of
grace
,
grace
doth
not
only
subject
the
will
to
God
,
but
it
doth
melt
the
will
into
Gods
will
,
so
that
they
are
now
but
one
will
;
what
a
sweet
satisfaction
must
the
soul
have
then
in
this
condition
,
when
all
is
made
over
to
God
;
You
will
say
this
is
hard
?
I
will
express
it
a
little
more
:
A
gracious
heart
must
needs
have
satisfaction
this
way
,
because
godliness
doth
teach
him
this
,
to
see
that
his
good
is
more
in
God
than
in
himself
,
the
good
of
my
life
,
and
comforts
,
and
my
happinesse
,
and
my
glory
,
and
my
riches
is
more
in
God
than
it
is
in
my self
;
(
that
perhaps
we
may
speak
too
further
,
when
we
come
to
the
lessons
that
are
to
be
learned
.
)
But
upon
this
it
is
,
that
a
gracious
heart
hath
Contentment
,
he
doth
melt
his
will
into
Gods
,
for
saith
he
,
if
God
have
glory
,
I
have
glory
,
Gods
glory
is
my
glory
,
and
therefore
Gods
will
is
mine
,
if
God
have
riches
,
then
I
have
riches
,
if
God
be
magnified
,
then
I
am
magnified
,
if
God
be
satisfied
,
then
I
am
satisfied
,
Gods
wisdom
and
holinesse
is
mine
,
and
therefore
his
will
must
needs
be
mine
,
and
my
will
must
needs
be
his
;
here
is
the
art
of
a
Christians
Contentment
,
he
melts
his
will
into
the
will
of
God
,
and
makes
over
his
will
to
God
,
Oh
Lord
thou
shalt
choose
our
inheritance
for
us
.
Psal.
73.
The
Seventh
thing
in
the
Art
of
Contentment
is
this
,
The
Mystery
consists
not
so
much
by
bringing
any
thing
without
,
to
make
my
condition
more
comfortable
,
as
to
purge
out
something
that
is
within
.
The
men
of
the
world
now
,
when
they
would
have
Contentment
,
and
want
any
thing
,
Oh
they
must
have
somewhat
from
without
to
content
them
;
but
saith
a
godly
man
,
let
me
get
somthing
out
that
is
in
already
,
and
then
I
shall
come
to
Contentment
;
As
suppose
a
man
hath
an
aguish
humour
that
makes
his
drink
taste
bitter
,
now
saith
he
,
You
must
put
some
sugar
into
my
drink
,
and
his
wife
puts
in
some
,
and
yet
the
drink
tastes
bitter
,
Why
?
Because
the
bitternesse
comes
from
a
bitter
cholerick
humour
within
;
but
let
the
Physitian
come
and
give
him
a
bitter
potion
to
purge
out
the
bitternesse
that
is
within
,
and
then
he
can
taste
his
drink
well
enough
:
Just
thus
it
is
with
the
men
of
the
world
,
Oh
such
a
condition
is
bitter
,
and
if
I
could
have
such
and
such
a
mercy
added
,
to
this
mercy
,
then
it
would
be
sweet
;
now
if
God
should
put
a
spoonful
or
two
of
sugar
in
,
it
would
be
bitter
still
.
But
the
way
to
Contentment
is
to
purge
out
thy
lusts
and
bitter
humours
.
Jam.
4.1
.
From
whence
are
wars
,
and
strifs
,
are
they
not
from
your
lusts
that
are
within
you
?
they
are
not
so
much
from
things
without
,
but
from
within
;
as
sometimes
I
have
said
,
it
is
not
all
the
storms
that
are
abroad
that
can
make
an
earthquake
,
but
the
vapours
that
are
got
within
:
and
so
if
those
lusts
that
are
within
,
in
thy
heart
,
if
they
were
got
out
,
thy
condition
would
be
a
contented
condition
.
These
are
the
mysterious
waies
of
godlinesse
,
that
the
men
of
the
world
never
think
of
;
when
didest
thou
ever
think
of
such
a
way
as
this
is
,
for
to
go
and
purge
out
the
distempers
of
thy
heart
that
are
within
:
Here
are
Seaven
particulars
now
named
,
there
were
a
great
many
more
that
I
had
thought
of
,
and
now
without
the
understanding
of
these
things
,
and
the
practice
of
them
,
you
will
never
come
to
a
true
Contentation
in
your
way
,
Oh
you
will
be
bunglers
in
this
trade
of
Christianity
;
but
the
right
perceiving
of
these
things
,
will
help
you
to
be
instructed
in
it
as
in
a
Mystery
.
SERMON
III.
PHILIPPIANS
.
4.11
.
For
I
have
learned
in
whatsoever
state
I
am
,
therewith
to
be
content
.
THE
Mystery
of
Contentment
will
appear
yet
further
.
A
gracious
heart
gets
Contentment
in
a
mysterious
way
,
a
way
that
the
world
is
not
aquainted
with
Eightly
,
He
lives
upon
the
dew
of
Gods
blessing
.
It
's
the
similitude
of
one
Adrian
Junius
setting
out
a
Contented
man
by
a
Grashopper
,
leaping
and
skipping
up
and
down
,
that
lives
upon
the
dew
,
and
he
hath
this
motto
,
I
am
content
with
what
I
have
,
and
hope
for
better
.
A
grashopper
doth
not
live
upon
the
grass
as
other
things
do
,
you
cannot
know
what
it
feeds
upon
,
other
things
though
as
little
as
grashppers
,
yet
feed
upon
seeds
or
little
flies
,
and
such
things
,
but
the
grashopper
,
you
know
not
what
it
feeds
upon
.
So
a
Christian
can
get
food
that
the
world
knows
not
of
,
in
a
secret
way
is
a
Christian
fed
by
the
dew
of
the
blessing
of
God
,
a
poor
man
or
woman
that
hath
but
a
little
which
hath
grace
,
lives
a
more
contented
life
than
his
rich
neighbour
that
hath
a
great
deal
coming
in
,
we
find
it
so
ordinarily
,
so
that
though
they
have
but
a
little
,
yet
they
have
a
secret
blessing
of
God
going
in
it
,
that
they
are
not
able
to
expresse
to
any
other
man
;
if
you
would
come
to
them
and
say
;
How
comes
it
that
you
live
so
comfortably
as
you
do
?
they
are
not
able
to
tell
you
what
they
have
,
but
they
find
there
is
a
sweetnesse
in
what
they
do
injoy
,
and
they
know
this
by
experience
that
they
never
had
such
sweetnesse
in
former
times
,
that
though
they
had
more
plenty
in
former
times
than
now
they
have
,
yet
they
know
they
had
not
such
sweetnesse
;
but
how
this
comes
they
cannot
tell
;
and
we
may
shew
some
particulars
,
even
in
that
godly
men
do
enjoy
,
that
make
their
condition
to
be
sweet
.
As
now
,
Take
these
four
or
five
particulars
that
godly
men
finds
Contentment
in
what
he
hath
,
though
it
be
never
so
little
.
1
Because
in
what
he
hath
,
he
hath
the
love
of
God
,
he
hath
Gods
love
to
him
in
what
he
hath
:
If
a
King
should
send
a
piece
of
meat
from
his
own
table
,
it
is
a
great
deal
more
comfortable
to
a
Courrier
than
if
he
had
twenty
dishes
at
ordinary
allowance
,
if
the
King
send
but
any
little
thing
and
say
,
Go
and
carry
this
to
such
a
man
as
a
token
of
my
love
,
Oh
how
delightful
is
that
unto
him
?
are
your
husbands
at
Sea
and
send
you
a
token
of
their
love
,
it
is
more
than
forty
times
so
much
that
you
have
in
your
houses
already
:
Every
good
thing
the
people
of
God
do
injoy
,
they
injoy
it
in
Gods
love
,
as
a
token
of
Gods
love
,
and
coming
from
Gods
eternal
love
unto
them
,
and
this
must
needs
be
very
sweet
unto
them
.
2.
What
they
have
it
is
sanctified
to
them
for
good
;
Other
men
have
what
they
injoy
in
a
way
of
common
providence
,
but
the
Saints
in
a
special
way
;
Others
have
what
they
have
and
there
is
all
,
they
have
meate
,
and
drink
,
and
houses
,
and
cloaths
,
and
money
and
that
's
all
.
But
a
gracious
heart
finds
contentment
in
this
,
I
have
it
,
and
I
have
a
sanctified
use
of
it
too
;
I
find
God
going
along
with
what
I
have
to
draw
my
heart
neerer
to
him
,
and
sanctifie
my
heart
to
him
:
If
I
find
my
heart
drawn
nearer
to
God
by
what
I
injoy
;
it
's
more
a
great
deal
than
if
I
have
it
without
any
sanctifying
my
heart
by
it
;
there
's
a
secret
dew
that
goes
along
with
it
,
there
's
the
dew
of
Gods
love
in
it
,
and
the
dew
of
sanctification
.
3.
A
gracious
heart
what
he
hath
he
hath
it
upon
free-cost
,
he
is
not
like
to
be
called
to
pay
for
what
he
hath
:
The
difference
between
what
a
godly
man
hath
;
and
a
wicked
man
is
in
this
:
A
godly
man
is
as
a
child
in
an
Inne
;
an
In-keeper
hath
his
child
in
his
house
,
and
the
Father
provides
his
dyet
,
and
lodging
,
and
what
is
fit
for
him
;
Now
there
comes
a
stranger
,
and
the
stranger
hath
dinner
and
supper
provided
,
and
lodging
,
but
the
stranger
must
pay
for
all
;
it
may
be
the
childs
fare
is
meaner
than
the
fare
of
the
stranger
,
the
stranger
hath
boyld
,
and
rost
and
baked
;
but
he
must
pay
for
it
,
there
must
come
a
reckoning
for
it
.
Just
thus
it
is
,
many
of
Gods
people
have
but
mean
fare
;
but
God
as
a
father
provides
it
,
and
it
is
on
free-cost
,
and
they
must
not
pay
for
what
they
have
,
it
is
paid
for
before
;
but
the
wicked
in
all
their
pomp
,
and
pride
,
and
bravery
,
they
have
what
they
call
for
,
but
there
must
come
a
reckoning
for
all
,
they
must
pay
for
all
in
the
conclusion
,
and
is
it
not
better
to
have
a
little
upon
free
cost
,
than
to
come
to
have
all
to
pay
for
?
Grace
doth
shew
a
man
that
what
he
hath
,
he
hath
it
on
free
cost
,
from
God
as
from
a
Father
,
and
therefore
must
needs
be
very
sweet
.
Fourthly
,
A
godly
man
may
very
well
be
content
,
though
he
hath
but
little
,
For
what
he
hath
he
hath
it
by
right
of
Jesus
Christ
,
by
the
purchase
of
Jesus
Christ
,
he
hath
a
right
to
it
,
another
manner
of
right
to
what
he
hath
,
than
any
wicked
man
can
have
to
what
he
hath
;
a
wicked
man
hath
these
outward
things
;
I
do
not
say
they
are
usurpers
of
what
they
have
,
but
they
have
a
right
to
it
,
and
that
before
God
,
but
how
?
it
is
a
right
by
meer
donation
,
that
is
,
God
by
his
free
bounty
doth
give
it
to
them
;
but
the
right
that
the
Saints
have
,
it
is
a
right
of
purchase
,
it
is
paid
for
,
and
it
is
their
own
,
and
they
may
in
a
holy
manner
,
and
holy
way
,
challenge
whatsoever
they
have
need
of
.
We
cannot
express
the
right
of
a
holy
man
,
the
difference
between
his
right
,
and
the
right
of
the
wicked
more
fully
than
by
this
similitude
;
a
Malefactor
that
is
condemned
to
die
,
yet
he
hath
by
favour
granted
to
him
his
supper
provided
over
night
,
and
you
cannot
say
though
the
Malefactor
hath
forfeited
all
his
right
to
all
things
,
to
every
bit
of
bread
,
yet
if
he
shall
have
a
supper
granted
to
him
he
doth
not
steal
it
,
though
all
his
right
is
forfeited
by
his
fault
,
after
he
is
once
condemned
he
hath
no
right
to
any
thing
;
so
it
is
with
the
wicked
,
they
have
forfeited
all
their
right
to
all
comforts
in
this
world
,
they
are
condemned
by
God
as
Malefactors
and
are
going
to
execution
;
but
if
God
will
in
his
bounty
give
them
something
to
preserve
them
here
in
the
world
,
they
cannot
be
said
to
be
thieves
or
robbers
:
Now
a
man
hath
granted
to
him
a
supper
over
night
before
his
execution
,
but
is
that
like
the
supper
that
he
was
wont
to
have
in
his
own
house
,
when
he
eat
his
own
bread
,
and
had
his
wife
and
children
about
him
?
Oh
a
dish
of
green
herbs
at
home
would
be
a
great
deal
better
than
any
dainties
in
such
a
supper
as
that
is
;
but
now
a
child
of
God
hath
not
a
right
meerly
by
donation
,
but
what
he
hath
it
is
his
own
through
the
purchase
of
Christ
;
every
bit
of
bread
that
thou
eatest
,
if
thou
beest
a
godly
man
or
woman
,
Jesus
Christ
hath
bought
it
for
thee
,
thou
goest
to
market
and
buyest
thy
meat
and
drink
with
thy
money
,
but
know
that
before
thou
hast
bought
it
,
or
paid
money
,
Christ
hath
bought
it
at
the
hand
of
God
the
Father
with
his
blood
,
thou
hast
it
at
the
hands
of
men
for
money
,
but
Christ
hath
bought
it
at
the
hand
of
his
Father
by
his
blood
:
And
certainly
it
is
a
great
deal
better
and
sweeter
now
though
it
be
but
a
little
▪
Fifthly
,
There
's
another
thing
that
shews
the
sweetness
that
there
is
in
that
little
that
the
Saints
have
,
by
which
they
come
to
have
contentment
,
whereas
others
cannot
;
that
is
,
Every
little
that
they
have
,
it
is
but
as
an
earnest
penny
of
all
the
glory
that
is
reserved
for
them
,
it
is
given
them
by
God
,
but
as
the
Fore-runner
of
those
eternal
mercies
that
the
Lord
intends
for
them
;
now
if
a
man
hath
but
twelve
pence
given
to
him
as
an
earnest
penny
for
some
great
possession
that
he
must
have
;
is
not
that
better
than
if
he
had
forty
pounds
given
unto
him
otherwise
?
So
every
comfort
that
the
Saints
have
in
this
world
,
it
is
an
earnest
penny
to
them
of
those
eternall
mercies
that
the
Lord
hath
provided
for
them
;
as
every
affliction
that
the
wicked
have
here
it
is
but
the
beginning
of
sorrowes
,
and
fore-runner
of
those
eternall
sorrows
that
they
are
like
to
have
hereafter
in
Hell
;
so
every
comfort
thou
hast
is
a
fore-runner
of
those
eternal
mercies
thou
shalt
have
with
God
in
Heaven
;
not
only
the
consolations
of
Gods
Spirit
are
the
fore-runners
of
those
eternal
comforts
thou
shalt
have
in
Heaven
;
but
when
thou
sittest
at
thy
Table
,
and
rejoycest
with
thy
wife
and
children
and
friends
,
thou
mayest
look
upon
every
one
of
those
but
as
a
fore-runner
,
yea
the
very
earnest-penny
of
eternal
life
unto
thee
.
Now
then
if
this
be
so
,
no
marvel
though
a
Christian
be
contented
;
(
this
is
a
mystery
to
the
wicked
:
)
I
have
what
I
have
out
of
the
love
of
God
,
and
I
have
it
sanctified
to
me
by
God
,
and
I
have
it
of
free-cost
from
God
by
the
purcase
of
the
blood
of
Jesus
Christ
,
and
I
have
it
as
a
fore-runner
of
those
eternal
mercies
that
are
reserved
for
me
;
and
in
this
my
soul
rejoyces
,
There
's
a
secret
dew
of
Gods
goodness
,
and
blessing
upon
him
in
his
estate
that
others
have
not
;
and
by
all
this
you
may
see
the
meaning
of
that
Scripture
,
Prov.
16.8
.
Better
is
a
little
with
righteousness
,
than
great
revenues
without
right
.
A
man
that
hath
but
a
little
,
yet
if
he
hath
it
with
righteousness
,
it
is
better
than
a
great
deale
without
right
;
yea
,
better
than
the
great
revenues
of
the
wicked
:
so
you
have
it
in
another
Scripture
;
That
's
the
next
Particular
in
Christian
Contentment
;
the
mystery
is
in
this
,
That
he
lives
upon
the
dew
of
Gods
blessing
,
in
all
the
good
things
that
he
doth
enjoy
.
The
Ninth
thing
wherein
the
mystery
of
Christian
Contentment
consists
,
is
this
,
Not
only
the
good
things
that
he
hath
,
he
hath
the
dew
of
Gods
blessing
in
them
,
and
they
are
very
sweet
to
him
;
but
all
the
afflictions
,
all
the
evils
that
do
befall
him
he
can
see
love
in
them
all
:
And
can
enjoy
the
sweetness
of
love
in
his
afflictions
,
as
well
as
in
his
mercies
;
yea
the
truth
is
,
the
afflictions
of
Gods
people
comes
from
the
same
Eternal
love
that
Jesus
Christ
did
come
from
.
And
that
speech
of
Hierom
,
He
is
a
happy
man
that
is
beaten
when
the
stroke
is
a
stroke
of
love
.
All
Gods
strokes
are
strokes
of
love
and
mercy
,
all
Gods
waies
are
mercy
and
truth
,
to
those
that
fear
him
and
love
him
,
Psalm
.
25.10
.
The
wayes
of
God
,
the
waies
of
affliction
,
as
well
as
the
waies
of
prosperity
,
are
mercy
and
love
to
him
.
Grace
gives
a
man
an
eye
,
a
piercing
ye
to
pierce
into
the
Councels
of
God
,
those
Eternal
Counsels
of
God
for
good
unto
him
,
even
in
his
afflictions
,
to
see
the
love
of
God
in
every
affliction
as
well
as
in
prosperity
.
Now
this
is
a
mystery
to
a
carnal
heart
,
they
can
see
no
such
thing
,
perhaps
they
think
God
loves
them
when
he
prospers
them
,
and
makes
them
rich
;
but
they
think
God
loves
them
not
when
he
doth
afflict
them
,
that
's
a
mystery
;
but
grace
instructs
men
in
that
mystery
,
grace
inables
men
to
see
love
in
the
very
frowns
of
Gods
face
,
and
so
comes
to
receive
contentment
.
In
the
Tenth
place
,
A
godly
man
hath
Contentment
in
the
way
of
a
mystery
,
because
as
he
sees
all
his
afflictions
come
from
the
same
love
that
Jesus
Christ
did
;
so
he
sees
them
all
sanctified
in
Jesus
Christ
,
sanctified
as
a
Mediator
;
he
sees
(
I
say
)
all
the
sting
and
venom
,
and
poyson
of
them
all
to
be
taken
out
by
the
vertue
of
Jesus
Christ
,
the
Mediator
between
God
and
Man
:
As
now
for
instance
,
Thus
,
a
Christian
when
he
would
have
Contentment
fals
a
working
,
what
is
my
affliction
?
Is
it
poverty
that
God
strikes
me
withall
?
Jesus
Christ
had
not
a
house
to
hide
his
head
in
,
the
Fowls
of
the
air
had
nests
,
and
the
Foxes
had
holes
,
but
the
Son
of
Man
not
a
hole
to
hide
his
head
in
:
now
my
poverty
is
sanctified
by
Christs
poverty
,
I
can
see
by
faith
the
curse
and
sting
and
venom
of
my
poverty
,
taken
out
by
the
poverty
of
Jesus
Christ
,
Christ
Jesus
he
was
poor
in
this
world
to
deliver
me
from
the
curse
of
my
poverty
,
that
it
should
not
be
cursed
unto
me
,
then
my
poverty
is
not
afflictive
,
if
I
can
be
contented
in
such
a
condition
.
That
is
the
way
,
not
to
stand
and
repine
,
because
I
have
not
what
others
have
,
no
,
but
I
am
poor
,
and
Christ
was
therefore
poor
that
he
might
bless
my
poverty
to
me
.
And
so
again
,
Am
I
disgraced
,
dishonoured
,
is
my
good-name
taken
away
?
why
Jesus
Christ
he
had
dishonour
put
upon
him
,
he
was
called
Beelzebub
,
and
a
Samaritan
,
and
they
said
he
had
a
Devil
in
him
,
all
the
foul
aspersions
that
could
be
were
cast
upon
Jesus
Christ
,
and
this
was
for
me
,
that
I
might
have
the
disgrace
that
is
cast
upon
me
to
be
sanctified
unto
me
,
whereas
another
man
his
heart
is
overwhelmed
with
dishonour
,
and
disgrace
,
and
he
goes
this
way
to
work
to
get
Conntetment
;
perhaps
if
you
be
spoken
ill
of
,
you
have
no
other
way
to
ease
and
right
your selves
,
but
if
they
do
rail
upon
you
,
you
will
rail
upon
them
again
;
and
thus
you
think
to
ease
your selves
:
Oh
but
a
Christian
hath
another
manner
of
way
to
ease
himself
,
others
rail
and
speak
ill
of
me
,
but
did
they
not
rail
upon
Jesus
Christ
,
and
speak
ill
of
him
?
and
what
am
I
in
comparison
of
Christ
?
And
the
subjection
of
Christ
to
such
an
evil
,
it
was
for
me
,
that
though
such
a
thing
should
come
upon
me
,
I
might
know
that
the
curse
of
it
is
taken
from
me
through
Christs
subjection
to
that
evill
;
thus
a
Christian
can
be
contented
when
any
body
speaks
ill
of
him
;
now
this
is
a
mysterie
to
you
to
get
Contentment
after
such
a
manner
as
this
is
:
So
if
men
jeer
and
scoffe
at
you
,
did
they
not
do
so
to
Jesus
Christ
?
they
jeer'd
and
scoff't
at
him
,
and
that
when
he
was
in
his
greatest
extremity
upon
the
Crosse
,
say
they
,
Here
's
the
King
of
the
Jews
,
and
they
bowed
the
knee
,
and
said
hail
King
of
the
Jews
,
and
put
a
Reed
into
his
hand
,
and
mocked
him
:
now
I
get
Contentment
in
the
midst
of
scorns
and
jeers
,
by
considering
that
Christ
was
scorned
,
and
by
acting
faith
upon
that
which
Christ
did
suffer
for
me
.
So
,
am
I
in
great
pain
of
my
body
?
Jesus
Christ
had
as
great
pain
upon
his
body
as
I
have
,
though
it
's
true
he
had
not
such
kind
of
sicknesses
as
we
have
,
but
yet
he
had
as
great
pain
and
tortours
in
his
body
,
and
that
that
was
deadly
to
him
,
as
wel
as
any
sicknesse
is
to
us
:
the
exercising
of
faith
upon
what
Christ
did
indure
,
that
's
the
way
to
get
Contentment
in
the
midst
of
our
pains
:
one
lies
vexing
and
fretting
,
and
cannot
bear
his
pain
,
art
thou
a
Christian
?
hast
thou
ever
tryed
this
way
of
getting
contentment
,
to
act
thy
faith
upon
all
the
pains
and
sufferings
that
Jesus
Christ
did
suffer
?
this
would
be
the
way
of
Contentment
,
and
a
Christian
gets
contentment
under
pains
after
this
maner
:
sometimes
one
that
is
very
godly
and
gracious
,
you
shall
have
them
lie
under
grievous
pains
and
extremities
very
cheerfully
,
and
you
wonder
at
it
,
this
is
the
way
that
he
gets
it
,
he
gets
it
by
acting
his
faith
upon
what
pains
Jesus
Christ
did
suffer
,
thou
art
afraid
of
death
;
the
way
to
get
Contentment
,
it
is
by
exercising
thy
faith
upon
the
death
of
Jesus
Christ
;
yea
,
it
may
be
thou
hast
inward
troubles
in
thy
soule
,
and
God
withdraws
himselfe
from
thee
,
but
still
thy
faith
is
to
be
exercised
upon
the
sufferings
that
Jesus
Christ
indured
in
his
soul
,
he
poured
forth
his
soul
before
God
,
then
when
he
sweat
drops
of
water
and
blood
,
he
was
in
an
Agony
in
his
very
Spirit
,
and
he
found
even
God
himself
in
a
way
to
forsake
him
;
now
the
acting
thy
faith
upon
Jesus
Christ
thus
,
brings
Contentment
,
and
is
not
this
a
mysterie
to
carnal
hearts
?
a
gracious
heart
finds
Contentment
in
a
way
of
a
mystery
:
no
marvel
though
Saint
Paul
saith
,
I
am
instructed
in
a
Mystery
,
to
be
contented
in
whatsoever
condition
I
am
in
.
In
the
Eleventh
place
,
there
is
yet
a
further
mystery
(
for
this
I
hope
you
will
find
a
very
useful
point
unto
you
)
and
you
will
see
what
a
plaine
way
there
is
,
(
before
we
have
done
)
for
one
that
is
skil'd
in
Religion
to
get
Contentment
,
though
it
's
hard
for
one
that
is
carnal
.
I
say
the
Eleventh
mystery
in
contentment
is
this
,
A
gracious
heart
hath
contentment
by
fetching
strength
from
Jesus
Christ
,
he
is
able
to
beare
his
burden
by
fetching
strength
from
another
:
now
this
is
a
riddle
indeed
,
and
it
would
be
a
rediculous
thing
to
be
spoken
of
in
the
schools
of
Philosophers
,
to
say
,
if
there
be
a
burden
upon
you
,
you
must
fetch
strength
from
another
;
indeed
to
have
another
to
come
and
stand
under
the
burden
,
that
way
they
would
know
,
but
that
you
shall
be
strengthened
by
anothers
strength
,
that
is
not
neer
you
to
your
outward
view
,
that
they
would
think
rediculous
:
but
now
a
Christian
finds
satisfaction
in
every
condition
by
getting
strength
from
another
,
by
going
out
of
it's
self
to
Jesus
Christ
,
and
by
faith
acting
upon
Christ
,
and
bringing
the
strength
of
Jesus
Christ
into
it's
own
soul
,
and
thereby
is
inabled
to
bear
whatsoever
God
laies
upon
him
,
by
the
strength
that
he
finds
from
Jesus
Christ
,
of
his
fulnesse
do
we
receive
grace
for
grace
,
there
is
strength
in
Christ
not
only
to
sanctifie
and
save
us
,
but
strength
to
support
us
under
all
our
burdens
and
afflictions
,
and
Christ
expects
that
when
we
are
under
any
burden
that
we
should
act
our
faith
upon
him
to
draw
vertue
and
strength
from
him
,
the
acting
of
faith
that
's
the
great
grace
that
is
to
be
acted
under
afflictions
,
it
's
true
,
other
graces
should
be
acted
,
but
the
grace
of
faith
it
draws
strength
from
Christ
,
in
looking
upon
him
that
hath
the
fulnesse
of
all
strength
to
be
convayed
into
the
hearts
of
all
beleevers
.
Now
if
a
man
hath
a
burden
upon
him
,
yet
if
he
can
have
strength
added
to
him
,
if
the
burden
be
doubled
,
yet
if
he
can
have
his
strength
to
be
tribled
,
the
burden
will
not
be
heavier
but
lighter
than
it
was
before
to
our
natural
strength
.
Indeed
our
afflictions
may
be
heavy
,
and
we
cry
out
,
oh
we
cannot
bear
them
,
we
cannot
bear
such
an
affliction
:
Though
thou
canst
not
tell
how
to
bear
it
with
thine
own
strength
,
yet
what
canst
thou
tell
what
thou
shalt
do
with
the
strnegth
of
Jesus
Christ
?
Thou
saiest
thou
canst
not
bear
it
,
why
doest
thou
think
that
Christ
could
not
bear
it
?
if
Christ
could
bear
it
,
why
mayest
not
thou
come
to
bear
it
?
You
will
say
,
Can
I
have
the
strength
of
Christ
?
Yea
,
that
is
made
over
to
thee
by
faith
,
so
the
Scripture
saith
That
the
Lord
is
our
strength
,
God
himself
is
our
strength
,
and
Christ
is
our
strength
,
divers
Scriptures
we
have
that
way
;
that
Christs
strength
is
thine
,
made
over
to
thee
,
that
so
thou
mayest
be
able
to
bear
whatsoever
lies
upon
thee
,
and
therefore
we
find
such
a
strange
kind
of
expression
in
the
Epistle
of
Saint
Paul
to
the
Collossians
,
praying
for
the
Saints
,
that
they
might
be
strengthened
with
all
might
according
unto
his
glorious
power
,
unto
what
?
Vnto
all
patience
and
long
suffering
with
joyfulnesse
.
Strengthned
with
all
might
,
according
to
the
power
of
God
,
the
glorious
power
of
God
,
unto
all
patience
,
and
long-suffering
with
joyfulness
;
You
may
not
therefore
be
content
with
a
little
strength
,
so
that
you
are
able
to
bear
what
a
man
might
bear
by
the
strength
of
reason
and
nature
;
But
to
be
strengthened
with
all
might
,
according
to
the
glorious
power
of
God
,
unto
all
patience
,
and
to
all
long
suffering
;
Oh
you
that
are
now
under
very
heavy
and
sad
afflictions
more
than
ordinary
,
look
upon
this
Scripture
,
and
consider
how
this
Scripture
is
made
good
in
you
,
why
may
you
not
have
this
Scripture
made
good
in
you
,
if
you
be
godly
?
You
should
not
be
quiet
in
your
own
spirits
,
except
that
you
in
some
measure
do
get
this
Scripture
to
be
made
good
in
you
;
so
that
you
may
with
some
comfort
say
,
through
Gods
mercy
I
find
that
strength
coming
into
me
that
is
here
spoken
of
in
this
Scripture
.
You
should
labour
when
you
are
under
any
great
affliction
(
you
that
are
Godly
)
to
walk
so
,
that
others
may
see
such
a
Scripture
made
good
in
you
;
Here
is
the
glorious
power
of
God
that
doth
strengthen
his
servants
to
all
long
suffering
;
and
that
with
joyfulness
.
Alas
it
may
be
you
do
not
exercise
so
much
patience
,
as
a
wise
man
or
a
wise
woman
that
hath
but
natural
reason
.
But
where
is
the
power
of
God
,
the
glorious
power
of
God
?
where
's
the
strengthening
with
all
might
,
unto
all
long-suffering
and
patience
and
that
with
joyfulnesse
?
It
is
true
,
the
spirit
of
a
man
may
be
able
to
sustain
his
infirmities
,
may
be
able
to
sustain
and
keep
up
his
spirits
,
the
naturall
spirit
of
a
man
,
but
much
more
then
when
this
spirit
is
acted
with
grace
and
holinesse
,
and
when
it
is
fill'd
with
the
strength
of
Jesus
Christ
;
this
is
the
way
of
a
godly
mans
getting
Contentment
,
the
Mystery
of
it
,
it
is
by
fetching
in
strength
from
Jesus
Christ
.
Twelfthly
,
Another
Mystery
,
that
there
is
in
it
,
it
is
,
That
a
godly
heart
,
injoys
much
of
God
in
every
thing
it
hath
,
and
doth
know
how
to
make
up
all
wants
in
God
himself
:
that
is
another
Mystery
,
he
hath
God
in
what
he
hath
;
that
I
spoke
too
somwhat
before
,
in
shewing
the
dew
of
Gods
blessing
in
what
he
hath
,
for
God
is
able
to
let
out
a
great
deale
of
his
power
in
little
things
,
and
therefore
the
miracles
that
God
hath
wrought
,
have
been
as
much
in
little
things
as
in
great
;
now
as
God
lets
out
a
great
deal
of
his
power
in
working
miracles
in
smaler
things
,
so
he
lets
out
a
great
deal
of
goodnesse
and
mercy
,
in
comforting
and
rejoycing
the
hearts
of
his
people
in
little
things
,
as
well
as
in
great
;
there
may
be
as
much
riches
in
a
pearl
as
in
a
great
deal
of
lumber
;
but
now
this
is
a
distinct
thing
.
Further
,
a
gracious
heart
as
he
lives
upon
Gods
dew
in
a
little
that
he
hath
,
so
when
that
little
that
he
hath
shall
be
taken
from
him
,
what
shall
he
do
then
?
Then
you
will
say
,
If
a
man
have
nothing
,
there
can
be
nothing
fetcht
out
of
nothing
:
But
if
the
children
of
God
have
their
little
taken
from
them
,
they
can
make
up
all
their
wants
in
God
himself
:
Such
a
man
is
a
poor
man
,
the
plunderers
came
and
took
away
all
that
he
had
,
what
shall
he
do
then
when
all
is
gone
?
But
when
all
is
gone
,
there
is
an
art
and
skill
that
godlinesse
teaches
to
make
up
all
those
losses
in
God
.
Many
men
that
have
their
houses
burnt
,
go
about
gathering
,
and
so
get
up
by
many
hands
a
little
;
but
a
godly
man
knows
whither
to
go
to
get
up
all
,
even
in
God
himself
,
so
as
he
shall
injoy
the
quintescence
of
the
same
good
and
comfort
as
he
had
before
,
for
a
Godly
man
doth
not
live
so
much
in
himself
as
he
lives
in
God
.
This
is
now
a
Mysterie
to
a
Carnal
heart
,
I
say
a
gracious
man
doth
not
live
so
much
in
himself
as
he
doth
in
God
,
he
lives
in
God
continually
;
if
there
be
any
thing
cut
off
from
the
stream
he
knows
how
to
go
to
the
fountain
,
&
makes
up
all
there
;
God
is
his
all
in
all
while
he
lives
,
I
say
t
is
God
that
is
his
all
in
all
.
Am
not
I
to
thee
(
saith
Elkanah
to
Hannah
)
instead
of
ten
Children
?
So
saith
God
to
a
gracious
heart
,
thou
wantest
this
,
thy
estate
is
plundered
:
Why
?
Am
not
I
to
thee
instead
of
ten
houses
,
and
ten
shops
,
I
am
to
thee
instead
of
All
,
yet
not
only
instead
of
All
,
but
come
to
me
,
and
thou
shalt
have
all
again
in
me
:
This
indeed
is
an
excellent
Art
,
to
be
able
to
draw
from
God
what
it
had
before
in
the
creature
:
Christian
,
how
didst
thou
injoy
Comfort
before
?
was
the
creature
any
other
to
thee
but
a
Conduit
,
a
pipe
that
did
convey
Gods
goodnesse
to
thee
?
The
pipe
is
cut
off
saith
God
,
come
to
me
the
Fountain
and
drink
immeadiately
:
though
the
beams
be
taken
away
,
yet
the
Sun
remains
the
same
in
the
firmament
as
ever
it
was
;
What
's
that
that
satisfies
God
himself
,
but
because
he
doth
injoy
all
fulnesse
in
himself
,
so
he
comes
to
have
satisfaction
in
himself
;
now
if
thou
injoyest
God
to
be
thy
portion
,
if
thy
soul
can
say
with
the
Church
in
Lamentations
,
3.24
.
The
Lord
is
my
portion
,
saith
my
soul
,
why
shouldest
thou
not
be
satisfied
and
contented
as
God
;
God
is
contented
,
he
is
in
eternal
Contentment
in
himself
;
now
if
thou
hast
that
God
to
be
thy
portion
,
why
shouldest
not
thou
be
contented
with
him
alone
?
God
is
contented
with
himself
alone
,
if
thou
hast
him
thou
mayest
be
Contented
with
him
alone
,
and
it
may
be
,
that
is
the
reason
that
thy
outward
comforts
are
taken
from
thee
,
that
God
may
be
All
in
All
to
thee
:
It
may
be
whilst
thou
hadest
these
things
here
they
did
share
with
God
in
thy
affection
,
a
great
part
of
the
stream
of
thy
affection
ran
that
way
,
now
God
would
have
the
full
stream
run
to
him
:
As
you
know
it
is
with
a
man
that
hath
water
come
to
his
house
,
and
if
there
be
several
pipes
,
upon
which
he
finds
the
water
comes
but
scantly
into
his
wash-house
,
he
will
rather
stop
the
other
pipes
that
he
may
have
all
the
water
come
in
where
he
would
have
it
.
So
here
it
may
be
God
had
some
stream
of
thy
affection
that
ran
to
him
then
when
thou
didest
enjoy
these
things
;
yea
,
but
a
great
deale
was
let
out
to
the
Creature
,
a
great
deal
of
thy
affections
did
run
waste
;
now
the
Lord
would
not
have
the
affections
of
his
Children
to
run
waste
,
he
doth
not
care
for
other
mens
affections
,
but
for
thine
they
are
precious
,
and
God
would
not
have
them
to
run
waste
,
therefore
doth
he
cut
off
thy
other
pipes
that
thy
heart
might
run
wholly
upon
him
:
As
if
you
have
Children
,
because
you
have
servants
perhaps
do
feed
them
and
give
them
things
,
you
perceive
that
your
servants
do
steal
away
the
hearts
of
your
Children
,
you
would
hardly
be
able
to
bear
it
,
you
would
be
ready
to
turn
away
such
a
servant
,
and
when
the
servant
is
gone
,
the
Child
is
at
a
great
loss
,
it
hath
not
the
nurse
;
but
the
father
or
mother
intends
by
her
putting
away
,
that
the
affections
of
the
Child
might
run
the
more
strongly
towards
himself
,
or
herself
;
and
what
losse
hath
the
Child
that
the
affections
that
ran
in
a
rough
channel
before
towards
the
servant
,
it
runs
now
towards
the
mother
?
So
those
affections
that
runs
towards
the
creature
,
God
would
have
them
run
towards
himself
,
that
so
he
may
be
All
in
All
to
thee
here
in
this
world
.
And
a
gracious
heart
can
indeed
tel
how
to
enjoy
God
to
be
All
in
All
to
him
:
that
is
the
happiness
of
Heaven
,
to
have
God
to
be
All
in
All.
The
Saints
in
Heaven
have
not
houses
,
and
lands
,
and
money
,
and
meat
and
drink
,
and
cloaths
,
you
wil
say
,
they
do
not
need
them
;
why
do
they
not
?
It
is
because
God
is
All
in
All
to
them
imediatly
:
now
while
thou
livest
in
this
world
,
thou
mayest
come
to
enjoy
much
of
God
,
you
may
have
much
of
heaven
;
while
we
live
in
this
life
we
may
come
to
enjoy
much
of
the
very
life
that
there
is
in
Heaven
,
and
what
is
that
but
the
enjoyment
of
God
to
be
All
in
All
to
us
:
There
is
one
text
in
the
Revelations
that
speaks
of
the
glorious
condition
of
the
Church
that
is
like
to
be
even
here
in
this
world
,
Revel.
21.21
.
And
I
saw
no
Temple
therein
,
for
the
Lord
God
Almighty
,
and
the
Lamb
are
the
Temple
of
it
;
and
the
City
had
no
need
of
the
Sun
,
neither
of
the
Moon
to
shine
in
it
,
for
the
glory
of
God
did
lighten
it
,
and
the
Lamb
is
the
light
thereof
.
They
had
no
need
of
the
Sun
or
Moon
.
It
speaks
of
such
a
glorious
condition
that
the
Church
is
like
to
be
in
here
in
this
world
;
this
doth
not
speak
of
Heaven
:
and
that
appears
plainly
that
this
is
not
spoken
of
Heaven
,
but
of
a
glorious
estate
that
the
Church
shall
be
in
here
,
in
this
world
,
for
it
follows
presently
in
the
24.
and
26.
verse
,
And
they
(
speaking
of
the
Kings
of
the
earth
:
)
And
the
Kings
of
the
Earth
do
bring
their
glory
and
honour
unto
it
.
Why
,
the
Kings
of
the
Earth
shall
not
bring
their
glory
and
honour
into
Heaven
;
but
this
is
such
a
time
,
when
the
Kings
of
the
Earth
shall
bring
their
glory
and
honour
to
the
Church
.
And
in
the
26.
vers
.
And
they
shall
bring
the
glory
and
honour
of
the
Nations
into
it
;
therfore
it
must
needs
be
meant
here
in
this
world
and
not
in
Heaven
:
Now
if
there
be
such
a
time
here
in
this
world
,
that
God
shall
be
All
in
All
,
that
in
comparison
there
shall
be
no
such
need
of
creatures
as
now
there
is
,
then
the
Saints
shall
labour
to
live
as
neer
that
life
as
possibly
they
can
,
that
is
,
To
make
up
All
in
God
:
Oh
that
you
would
but
mind
this
Mystery
,
that
it
may
be
a
reality
to
the
hearts
of
the
Saints
in
such
times
as
these
are
,
they
would
find
this
priviledge
,
that
they
get
by
Grace
,
to
be
worth
thousands
of
worlds
:
Hence
is
that
of
Jacob
that
I
mentioned
in
another
case
,
it
is
remarkable
,
and
comes
in
fully
here
,
in
Gen.
33.
that
notable
speech
of
Jacob
when
his
brother
Esau
did
meet
him
,
ye
find
in
one
place
,
that
Esau
he
refused
Jacobs
present
,
in
the
8.
verse
,
when
Jacob
gave
his
present
to
him
,
he
refused
it
,
and
tould
Jacob
that
he
had
enough
;
What
meanest
thou
by
all
this
drove
which
I
meet
?
And
he
said
,
These
are
to
find
grace
in
thy
sight
:
And
Esau
said
,
I
have
enough
.
Now
in
the
11.
verse
,
there
Jacob
urges
it
still
,
(
and
saith
Jacob
)
I
beseech
thee
take
it
for
I
have
enough
:
now
in
your
books
it
is
the
same
in
English
,
I
have
enough
(
saith
Esau
:
)
and
I
have
enough
(
saith
Jacob
:
)
but
in
the
Hebrew
,
Jacobs
word
is
different
from
Esau's
,
Jacobs
word
signifies
,
I
have
all
things
,
and
yet
Jacob
was
poorer
than
Esau
.
Oh
this
should
be
a
shame
to
us
,
that
an
Esau
should
say
,
I
have
enough
;
but
now
a
Christian
should
say
,
I
have
not
only
enough
,
but
I
have
all
:
how
hath
he
all
?
because
he
hath
God
that
is
All.
And
it
was
an
notable
speech
of
one
,
He
hath
all
things
,
that
hath
him
that
hath
all
things
.
Surely
thou
hast
all
things
,
because
thou
hast
him
for
thy
portion
who
hath
al
things
:
God
hath
all
things
in
himself
,
and
thou
hast
God
to
be
thine
for
thy
portion
,
and
in
that
thou
hast
all
,
and
this
is
the
Mystery
of
Contentment
;
It
makes
up
all
wants
in
God
,
this
is
that
that
the
men
of
the
world
have
little
skill
in
.
Now
I
have
divers
other
things
yet
to
open
in
the
Mystery
of
Contentment
.
I
should
shew
likewise
that
a
godly
man
not
only
makes
up
all
in
God
,
but
finds
enough
in
himselfe
to
make
up
all
,
to
make
up
all
in
himselfe
,
not
from
himselfe
,
but
in
himselfe
,
and
that
may
seem
to
be
stranger
than
the
other
:
to
make
up
all
in
God
is
somewhat
,
nay
to
make
up
all
in
himself
,
not
from
himself
,
but
in
himself
,
that
is
,
a
gracious
heart
hath
so
much
of
God
within
himself
,
that
he
hath
enough
there
to
make
up
all
his
wants
that
are
without
.
In
Pro.
14.14
.
A
good
man
shall
be
satisfied
from
himself
,
from
that
that
is
within
himself
,
that
is
the
meaning
,
a
gracious
man
he
hath
a
bird
within
his
own
bosom
that
makes
him
melody
enough
,
though
he
wants
musick
,
The
Kingdom
of
heaven
is
within
you
:
In
Luke
,
17.21
.
He
hath
a
Kingdom
within
him
,
and
a
Kingdom
of
God
:
you
see
him
spoken
ill
of
abroad
,
he
hath
a
conscience
within
him
that
makes
up
the
want
of
a
name
and
credit
,
that
is
instead
of
a
thousand
witnesses
.
Thirtenth
,
A
gracious
heart
fetches
Contentment
from
the
Covenant
that
God
hath
made
with
him
.
Now
this
is
a
way
of
fetching
Contentment
that
the
men
of
the
world
know
not
of
;
they
can
fetch
contentment
,
if
they
have
the
creature
to
satisfie
them
:
But
to
fetch
contentment
from
the
Covenant
of
grace
that
they
have
little
skill
in
.
I
should
here
have
opened
two
things
,
First
,
how
to
fetch
Contentment
from
the
Covenant
of
grace
in
generall
.
(
But
I
shall
speak
to
that
in
the
next
Sermon
and
now
only
a
word
to
the
Second
)
Secondly
,
how
he
fetches
Contentment
from
the
particular
branches
of
the
Covenant
,
that
is
,
from
the
particular
promises
that
he
hath
for
the
supplying
of
every
particular
want
:
there
is
no
condition
that
a
Godly
man
or
woman
can
be
in
,
but
there
is
some
promise
or
other
in
the
Scripture
to
help
him
in
that
condition
.
And
that
's
the
way
of
his
Contentment
,
to
go
out
to
the
promises
,
and
fetch
from
the
promise
,
that
that
may
supply
.
But
this
is
but
a
dry
businesse
to
a
carnall
heart
;
but
it
's
the
most
real
thing
in
the
world
to
a
gracious
heart
;
when
he
finds
want
of
Contentment
he
repaires
to
the
Promise
,
and
the
Covenant
;
and
fals
a
pleading
the
promises
that
God
hath
made
.
As
I
should
have
shewen
several
promises
that
God
hath
made
let
the
affliction
be
what
it
will
,
I
will
but
only
mention
one
that
is
the
saddest
affliction
of
all
;
in
case
of
the
Visitation
,
and
the
Plague
.
In
Psalm
,
91.
now
those
that
cannot
have
their
friends
come
to
them
by
reason
of
the
plague
,
and
that
cannot
have
other
comforts
,
in
other
afflictions
they
might
have
their
frinds
and
other
things
to
comfort
them
,
but
in
that
they
cannot
,
Psal.
21.10
.
There
shall
no
evil
befal
thee
,
neither
shall
any
plague
come
nigh
thy
dwelling
;
then
here
is
a
promise
for
the
penilence
in
the
5.
and
6.
verses
,
this
is
a
Scripture
to
those
that
are
in
danger
of
it
,
you
will
say
,
this
is
a
promise
that
the
Plague
shall
not
come
nigh
them
,
but
mark
these
two
are
joyned
There
shall
no
evil
befal
thee
,
neither
shall
the
plague
come
nigh
thee
;
the
evil
of
i●
shall
not
come
nigh
thee
.
Object
.
You
will
say
,
It
doth
come
to
many
godly
men
,
and
how
can
they
make
use
of
this
Scripture
,
it
is
rather
a
Scripture
that
may
trouble
them
,
because
here
's
a
promise
that
it
shal
not
come
nigh
them
,
&
yet
it
doth
come
nigh
them
as
wel
as
others
.
Ans.
First
,
this
is
the
Answer
I
would
give
,
the
promises
of
outward
deliverāces
that
were
made
●o
the
people
of
God
in
the
time
of
the
law
,
were
to
be
understood
then
a
great
deal
more
litterally
,
&
fulfilled
more
litterally
than
in
the
times
of
the
Gospel
,
God
makes
it
up
otherwise
with
as
much
mercy
,
though
God
made
a
covenant
of
grace
&
eternal
life
in
Christ
with
them
,
yet
I
think
there
was
another
Covenant
too
,
that
God
speaks
of
as
a
distinct
covenant
for
outward
things
,
to
deal
with
his
people
by
according
to
their
waies
,
either
in
outward
prosperity
,
or
in
outward
afflictions
,
more
than
now
,
in
a
more
punctual
,
set
way
,
then
in
the
times
of
the
Gospel
;
and
therefore
when
the
Children
of
Israel
did
but
sin
against
God
,
they
were
sure
to
have
publique
judgments
to
come
upon
them
,
and
if
they
did
well
,
alwaies
publique
mercies
;
the
generall
constant
way
of
God
was
to
deal
with
the
people
of
the
Jewes
according
as
they
did
well
or
ill
,
(
in
an
ordinary
way
,
)
with
outward
judgments
,
and
outward
mercies
:
but
it
's
not
so
now
in
these
times
of
the
Gospel
;
we
cannot
bring
such
a
certain
conclusion
,
that
God
did
deal
so
severely
with
men
by
such
and
such
afflictions
,
that
he
wil
deal
so
with
them
now
:
and
so
,
that
they
shall
have
outward
prosperity
as
they
had
then
:
therfore
that
's
the
first
thing
,
for
the
understanding
of
this
,
and
all
other
texts
of
that
kind
.
The
Second
Answer
I
would
give
is
this
,
It
may
be
their
faith
doth
not
reach
to
this
promise
;
and
God
brings
many
times
many
outward
afflictions
,
because
the
faith
of
his
people
doth
not
reach
the
promise
,
and
that
not
only
in
the
old
Testament
,
but
in
the
times
of
the
new
Testament
,
Zachariah
his
time
may
be
said
to
be
in
the
time
of
the
new
Testament
,
when
he
was
struck
with
dumbness
because
he
did
not
beleeve
,
and
that
is
given
to
be
the
cause
why
he
was
struck
with
dumbnesse
.
But
you
will
say
now
,
hath
faith
warant
to
beleeve
deliverance
,
that
it
shall
be
fully
delivered
?
I
dare
not
say
so
,
but
it
may
act
upon
it
,
to
beleeve
that
God
will
make
it
good
his
own
way
;
perhaps
you
have
not
done
so
much
,
and
so
upon
that
,
this
promise
is
not
fulfilled
to
you
.
Thirdly
,
When
God
doth
make
such
promises
to
his
people
,
yet
still
it
must
be
with
this
reservation
,
that
God
must
have
liberty
to
these
three
things
.
1.
That
notwithstanding
his
promise
,
he
will
have
liberty
to
make
use
of
any
thing
for
your
chastisement
.
2.
That
he
must
have
liberty
,
to
make
use
of
your
estates
,
or
liberties
,
or
lives
,
for
the
furtherance
of
his
own
ends
:
If
it
be
to
be
a
stumbling
block
to
wicked
and
ungodly
men
:
God
must
have
liberty
,
though
he
have
made
a
promise
to
you
he
will
not
loose
the
propriety
that
he
hath
in
your
estates
and
lives
.
3.
God
must
have
so
much
liberty
to
make
use
of
what
you
have
,
for
to
shew
that
his
waies
are
unsearchable
,
and
his
judgments
past
finding
out
,
God
reserves
these
three
things
in
his
hand
still
.
Object
.
But
you
will
say
,
What
good
then
is
there
in
such
a
promise
that
God
makes
to
his
people
?
First
;
That
thou
art
under
the
protection
of
God
more
than
others
.
But
what
comfort
is
this
if
it
doth
befal
me
?
Ans.
Thou
hast
this
comfort
,
that
the
evill
of
it
shall
be
taken
from
thee
,
that
if
God
will
make
use
of
this
affliction
for
other
ends
,
yet
he
will
do
it
so
as
he
will
make
it
up
to
thee
some
other
way
.
Perhaps
you
have
given
your
children
such
a
thing
,
but
yet
afterwards
if
you
have
use
of
that
thing
,
you
will
come
and
say
,
I
must
have
it
,
why
father
may
the
child
say
you
gave
it
me
?
But
saith
the
father
I
must
have
it
,
and
I
will
make
it
up
to
you
some
other
way
:
Now
the
child
doth
not
think
that
the
fathers
love
is
ever
a
whit
the
less
to
him
.
So
when
there
is
any
such
promise
as
this
is
,
that
God
by
his
promise
gives
thee
his
protection
,
and
yet
for
all
that
such
a
thing
befals
thee
,
it
is
but
as
if
the
father
should
say
,
I
gave
you
that
indeed
,
but
let
me
have
it
and
I
will
make
it
up
to
you
some
other
way
that
shall
be
as
good
;
saith
God
let
me
have
your
health
and
liberty
,
and
life
,
and
it
shall
be
made
up
to
you
some
other
way
.
Secondly
,
When
ever
the
Plague
or
Pestilence
comes
to
those
that
are
under
such
a
promise
,
it
is
for
some
special
and
notable
work
,
and
God
requires
of
them
to
search
and
examin
in
a
special
manner
to
find
out
his
meaning
;
there
is
so
much
to
be
learned
in
the
promise
that
God
hath
made
concerning
this
particular
evill
,
that
the
people
of
God
they
may
come
to
quiet
and
content
their
hearts
in
this
affliction
.
I
reade
in
this
Psalm
that
God
hath
made
a
promise
to
his
people
,
to
deliver
them
from
the
Plague
and
Pestilence
,
and
yet
do
I
find
it
to
come
:
It
may
be
I
have
not
made
use
of
my
faith
in
this
promise
heretofore
;
and
if
God
do
bring
afflictions
upon
me
,
yet
God
will
make
it
up
some
other
way
,
God
made
a
promise
to
deliver
me
,
or
at
least
to
deliver
me
from
all
the
evil
of
it
,
now
if
this
thing
doth
befall
me
and
yet
I
have
a
promise
of
God
,
certainly
the
evil
of
it
is
taken
away
,
this
promise
tels
me
that
if
it
doth
befall
me
yet
it
is
for
some
notable
end
,
and
because
God
hath
use
of
my
life
,
and
intends
to
fetch
about
his
glory
some
way
that
I
know
not
of
:
And
if
he
will
come
in
a
fatherly
way
of
chastisement
,
yet
I
will
be
satisfied
in
the
thing
:
So
a
Christian
heart
by
reasoning
out
of
the
word
,
comes
to
satisfie
his
soul
in
the
middest
of
such
a
heavy
hand
of
God
,
and
in
such
a
distressed
condition
as
that
is
.
Now
Carnal
hearts
they
find
not
that
power
in
the
Word
,
that
healing
vertue
that
there
is
in
the
Word
,
to
heal
their
destracted
cares
,
and
the
troubles
of
their
spirits
;
but
now
,
those
that
are
godly
when
they
come
to
hear
the
Word
they
find
out
,
that
in
the
Word
there
is
as
a
plaister
to
all
their
wounds
,
and
so
they
come
to
have
ease
and
Contentment
,
in
such
conditions
as
are
very
grievous
and
miserable
unto
others
.
But
now
,
for
other
particular
promises
,
and
more
generally
for
the
Covenant
of
grace
,
how
,
and
in
what
mysterious
way
the
Saints
do
work
to
fetch
out
Contentment
and
satisfaction
to
their
souls
,
we
shall
refer
to
the
next
time
.
SERMON
IV.
PHILIPPIANS
.
4.11
.
For
I
have
learned
in
whatsoever
state
I
am
,
therewith
to
be
content
.
IN
the
last
Exercise
we
spoke
of
divers
things
in
the
Mystrie
of
Contentment
,
and
in
the
close
we
spoke
of
two
more
,
but
we
could
not
have
time
to
open
either
of
them
,
I
shall
open
them
a
little
more
largely
,
&
then
proceed
to
some
few
more
,
and
so
to
other
things
in
the
point
.
That
's
the
next
then
,
A
Christian
heart
hath
not
only
Contentment
in
God
,
(
and
certainly
,
he
that
hath
God
,
must
have
all
,
he
that
hath
him
that
hath
all
,
he
hath
all
)
But
he
is
able
to
make
up
all
his
outward
wants
of
creature-comforts
from
what
he
finds
in
himself
:
That
may
seem
to
be
more
strange
:
It
's
true
,
perhaps
we
may
convince
men
though
they
doe
not
feel
by
experience
what
it
is
to
make
up
all
in
God
,
yet
we
may
convince
them
that
if
they
have
him
that
hath
all
things
,
then
they
have
al
;
for
there
is
such
a
fulness
in
God
,
he
being
the
infinite
first-being
of
all
things
that
may
make
up
all
their
wants
.
But
here
's
another
thing
that
's
further
,
I
say
a
godly
man
can
make
up
whatsoever
he
wants
without
the
creature
,
he
can
make
it
up
in
himself
,
in
the
14.
of
the
Prov.
14.
A
good
man
is
satisfied
in
himself
:
as
now
,
If
he
wants
outward
comforts
,
good
chear
,
feasting
;
a
good
conscience
is
a
continual
feast
,
he
can
make
up
the
want
of
a
feast
by
that
peace
he
hath
in
his
own
conscience
:
if
he
wants
melody
abroad
,
he
hath
a
bird
within
him
that
sings
the
most
melodious
songs
that
are
in
the
world
,
and
the
most
delightful
.
And
then
doth
he
want
honour
?
he
hath
his
own
conscience
witnessing
for
him
,
that
is
as
a
thousand
witnesses
,
the
Scripture
saith
in
the
17.
of
Luke
,
v.
21.
Neither
shall
they
say
,
Lo
here
,
or
lo
there
,
for
behold
the
Kingdome
of
God
is
within
you
;
a
Christian
then
whatsoever
he
wants
he
can
make
it
up
,
for
he
hath
a
Kingdom
in
himselfe
,
the
Kingdom
of
God
is
within
him
.
If
one
that
is
a
King
should
meet
with
a
great
deal
of
trouble
when
he
is
abroad
,
yet
he
Contents
himself
with
this
,
I
have
a
Kingdom
of
mine
own
;
now
here
it
's
said
the
Kingdom
of
God
is
within
a
man
;
truly
,
upon
this
Scripture
of
the
Kingdom
of
God
being
within
,
those
that
are
learned
if
they
would
but
look
into
that
Coment
upon
the
Gospel
that
we
have
of
a
learned
man
,
they
shall
find
a
very
strange
conceit
that
he
hath
about
this
very
text
,
he
confesses
indeed
it
is
unutterable
,
and
so
indeed
it
is
;
the
Kingdom
of
God
is
within
you
,
he
makes
it
that
there
is
such
a
presence
of
God
and
Christ
within
the
soul
of
a
man
,
that
when
the
body
dies
,
he
saith
,
that
the
soul
goes
into
God
and
Christ
that
is
within
him
,
the
souls
going
into
God
and
Christ
,
and
enjoying
of
that
Communion
with
God
and
Christ
that
is
within
it's
self
,
that
's
Heaven
to
it
(
saith
he
)
he
confesses
he
is
not
able
to
expresse
himself
,
nor
others
cannot
understand
fully
what
he
intends
;
but
certainly
for
the
present
before
death
,
there
's
a
Kingdom
of
God
within
the
soul
,
such
a
manifestation
of
God
in
the
soul
that
is
enough
to
Content
the
heart
of
any
godly
man
in
the
world
,
the
Kingdom
that
he
hath
now
within
him
,
he
shall
not
stay
till
afterwards
,
till
he
goes
to
Heaven
,
but
certainly
there
is
a
Heaven
in
the
soul
of
a
godly
man
,
he
hath
Heaven
already
:
many
times
when
you
go
to
comfort
your
friends
in
their
afflictions
,
you
will
say
Heaven
will
pay
for
all
;
nay
,
you
may
certainly
find
Heaven
pays
for
all
already
:
there
is
a
Heaven
within
the
souls
of
the
Saints
,
that
's
a
certain
truth
,
no
soul
shall
ever
come
to
heaven
,
but
that
Soul
that
hath
Heaven
come
to
it
first
.
When
you
die
you
hope
you
shall
goe
to
Heaven
:
But
if
you
shall
goe
to
Heaven
when
you
die
,
Heaven
will
come
to
you
before
you
die
.
Now
this
is
a
great
Mysterie
to
have
the
Kingdom
of
Heaven
in
the
Soul
,
no
man
can
know
this
but
that
Soul
that
hath
it
,
that
Heaven
which
is
within
the
Soul
for
the
present
(
I
say
)
it
is
like
the
white
stone
and
the
new
name
,
that
none
but
those
that
have
it
can
understand
it
:
It
's
a
miserable
condition
my
brethren
to
depend
upon
creatures
altogether
for
our
Contentment
,
you
know
that
rich
men
account
it
a
great
happinesse
,
if
they
need
not
go
to
buy
things
by
the
penny
as
others
do
,
they
have
all
things
for
pleasure
or
profit
upon
their
own
ground
;
and
all
their
inheritance
lies
intire
together
,
they
have
no
body
comes
within
them
,
but
they
have
all
within
themselves
,
there
lies
their
happinesse
:
Whereas
other
poorer
people
are
fain
to
go
from
one
Market
to
another
to
provide
them
necessaries
,
but
yet
great
rich
men
they
have
sheep
and
beeves
,
corn
and
cloathing
,
and
all
things
else
of
their
own
within
themselves
,
and
herein
they
place
their
happinesse
:
But
this
is
the
happinesse
of
a
Christian
,
that
he
hath
that
within
himselfe
that
may
satisfie
him
more
than
all
these
;
That
place
that
we
have
in
the
first
of
James
,
seems
to
allude
to
that
condition
of
men
that
have
all
their
estates
within
themselves
,
Jam.
1.4
.
But
let
patience
have
her
perfect
work
that
we
may
be
perfect
,
and
entire
,
wanting
nothing
:
the
word
there
used
signifies
to
have
the
whole
inheritance
to
our selves
,
not
a
broken
inheritance
,
but
that
where
all
lies
within
themselves
;
as
a
man
that
hath
not
a
piece
of
his
estate
here
,
and
a
piece
there
,
but
he
hath
it
all
lie
together
;
and
the
heart
being
patient
under
afflictions
finds
it self
to
be
in
such
an
estate
as
this
is
,
finds
his
whole
inheritance
to
be
together
,
and
all
intire
within
it's
self
.
And
now
still
to
shew
this
by
further
similitudes
,
it
is
with
him
being
fil'd
with
good
things
,
just
like
as
it
is
with
many
a
man
that
injoys
abundance
of
comforts
at
home
,
at
his
own
house
,
God
grants
to
him
a
convenient
habitation
,
a
comfortable
yoke-fellow
,
and
fine
walks
and
gardens
,
and
hath
all
things
at
home
that
he
could
desire
;
now
this
man
cares
not
much
for
going
abroad
,
other
men
are
fain
to
go
abroad
to
take
the
air
,
but
he
hath
a
sweet
air
at
home
,
and
they
are
fain
to
go
abroad
to
see
friends
,
because
they
have
raylings
and
contendings
at
home
;
many
ill
husbands
will
give
this
reason
,
(
if
his
wife
make
any
moan
,
and
complaint
of
his
ill
husbandry
)
of
their
bad
husbandry
,
and
will
make
that
their
excuse
to
go
abroad
,
because
they
can
never
be
quiet
at
home
.
Now
we
account
those
men
most
happy
that
have
all
at
home
;
those
that
have
close
houses
that
are
unsavory
,
and
smels
ill
,
they
delight
to
go
into
the
fresh
ayr
;
I
but
it
is
not
so
with
many
others
that
have
these
at
home
;
those
that
have
no
good
chear
at
home
,
they
are
fain
to
go
abroad
to
friends
,
but
those
that
have
their
Tables
furnished
,
they
had
as
live
stay
at
home
:
so
a
carnal
man
he
hath
but
little
Contentment
in
his
own
spirit
;
it
's
Austins
similitude
(
saith
he
)
an
ill
conscience
is
like
a
scoulding
wife
,
a
man
(
saith
he
)
that
hath
an
ill
conscience
he
cares
not
to
look
into
his
own
soul
,
but
loves
to
be
abroad
,
and
look
into
other
things
,
but
never
looks
to
himself
,
but
one
that
hath
a
good
conscience
he
delights
in
looking
into
his
own
heart
,
he
hath
a
good
conscience
within
him
:
and
so
a
carnal
heart
,
because
there
s
nothing
but
filthinesse
,
a
filthy
stink
in
himself
,
nothing
but
vilenesse
and
basenesse
,
within
him
;
upron
this
it
is
that
he
seeks
his
Contentment
else
where
:
And
as
it
is
with
a
vessel
that
is
full
of
liquor
,
if
you
strike
upon
it
it
will
make
no
great
noise
,
but
if
it
be
empty
then
it
makes
a
great
noise
;
so
it
is
with
the
heart
,
a
heart
that
is
full
of
grace
and
goodnesse
within
,
such
a
one
will
bear
a
great
many
strokes
,
and
never
make
any
noise
,
but
an
empty
heart
if
that
be
struck
that
will
make
a
noise
,
those
men
and
women
that
are
so
much
complayning
,
and
alwaies
whyning
,
it
is
a
sign
that
there
's
an
emptinesse
in
their
hearts
,
but
if
their
hearts
were
filled
with
grace
they
would
not
make
such
an
noise
as
now
they
do
.
As
a
man
that
hath
his
bones
fil'd
with
marrow
,
and
veins
fill'd
with
good
blood
,
he
complains
not
of
cold
as
others
do
;
so
a
gracious
heart
having
the
Spirit
of
God
within
him
,
and
his
heart
fill'd
with
Grace
,
he
hath
that
within
him
that
makes
him
find
Contentment
.
It
is
a
speech
of
Seneca
,
Indeed
those
things
that
I
suffer
will
be
incredible
heavy
when
I
cannot
bear
my self
;
but
now
if
I
be
no
burden
to
my self
,
if
I
have
all
quiet
within
mine
own
heart
,
then
I
can
bear
any
thing
:
many
men
through
their
wickednesse
they
have
burdens
without
,
but
the
greatest
burden
is
the
wickednesse
of
their
own
hearts
,
they
are
not
burdened
with
their
sins
in
a
godly
way
,
that
would
ease
their
burden
,
but
they
have
still
their
wickednesse
in
the
power
of
it
,
and
so
they
are
burdens
to
themselves
.
The
distempers
of
mens
hearts
are
mighty
burdens
to
them
;
many
times
a
godly
man
hath
enough
within
to
Content
him
;
Vertue
it
is
Content
with
its
self
,
for
to
live
well
;
(
It
s
a
speech
of
Cicero
,
and
its
in
one
of
his
Paradoxes
)
It
finds
enough
within
its
own
sphere
for
the
living
happily
:
but
how
few
are
acquainted
with
this
Mysterie
?
Many
think
O
if
I
had
that
that
another
man
hath
,
how
happily
and
comfortably
should
I
live
:
Oh
but
if
thou
beest
a
Christian
,
whatsoever
thy
condition
be
,
yet
thou
hast
enough
within
thy self
,
you
will
say
such
and
such
men
that
hath
all
things
they
need
not
be
beholding
to
any
body
,
you
shall
have
many
that
will
labour
and
take
pains
when
they
are
young
,
that
they
might
not
be
beholding
to
others
,
I
love
to
live
of
my selfe
;
now
a
Christian
may
do
so
;
not
that
he
doth
not
live
upon
God
(
I
mean
not
so
)
but
upon
that
that
he
hath
of
God
within
himselfe
,
that
he
can
live
upon
,
although
he
doth
not
enjoy
the
comforts
that
are
without
himselfe
,
that
s
it
which
I
mean
,
and
those
that
are
godly
and
keep
close
to
God
in
their
Communion
with
him
,
they
understand
what
I
mean
by
this
,
that
a
Christian
hath
supply
of
all
his
wants
within
himselfe
;
and
here
you
may
see
that
the
spirit
of
a
Christian
is
a
precious
spirit
,
a
godly
spirit
is
precious
,
why
?
because
it
hath
enough
to
make
him
happy
within
himself
.
The
next
thing
that
the
Mystery
of
Contentment
consists
in
is
this
,
That
a
gracious
heart
fetches
supply
of
all
from
the
Covenant
and
so
comes
to
have
Contentment
;
which
is
a
dry
thing
to
a
carnal
spirit
:
Now
there
are
two
things
here
.
First
,
he
fetches
Contentment
from
the
Covenant
in
general
,
that
is
from
the
great
Covenant
that
God
hath
made
with
him
in
Christ
.
Secondly
,
From
the
particular
promises
that
God
hath
made
with
him
in
the
Covenant
.
First
,
From
the
Covenant
in
general
.
I
'le
give
you
one
Scripture
for
that
,
it
's
very
remarkable
,
in
the
second
of
Sam.
23.
vers.
5.
Although
my
house
be
not
so
with
God
,
yet
he
hath
made
with
me
an
everlasting
Covenant
,
ordered
in
all
things
,
and
sure
:
for
this
is
all
my
salvation
,
and
all
my
desire
,
although
he
make
it
not
to
grow
.
It
's
a
most
admirable
Scripture
of
David
,
that
yet
had
not
the
Covenant
of
Grace
opened
so
fully
as
we
have
.
But
yet
mark
what
David
saith
,
Although
I
find
not
my
house
so
,
that
is
,
so
comfortably
every
way
as
I
would
,
although
it
be
not
so
,
what
hath
he
to
content
his
spirit
?
saith
he
,
He
hath
made
with
me
an
everlasting
Covenant
;
this
is
that
that
helps
all
:
I
am
not
(
may
some
men
say
)
thus
and
thus
with
God
,
I
do
not
find
God
come
in
so
fully
,
or
it
's
not
with
my
house
and
family
as
I
hoped
it
might
be
,
perhaps
there
is
this
or
that
affliction
upon
my
house
;
suppose
you
should
have
the
plague
come
into
your
house
,
and
your
house
is
not
safe
,
and
you
have
not
that
outward
comfort
in
your
house
as
formerly
you
had
,
but
can
you
reade
this
Scripture
,
and
say
,
Although
my
house
be
not
so
blest
with
health
as
other
mens
houses
are
;
although
my
house
be
not
so
,
yet
he
hath
made
with
me
an
everlasting
Covenant
,
I
am
one
yet
in
Covenant
with
God
,
the
Lord
hath
made
with
me
an
everlasting
Covenant
:
as
for
these
things
in
this
world
,
I
see
they
are
but
momentary
,
they
are
not
everlasting
,
I
see
in
a
family
when
all
was
well
but
a
week
ago
,
now
all
is
down
,
and
the
plague
hath
swept
away
a
great
many
of
them
,
and
the
rest
are
left
in
sadness
and
mourning
:
we
see
there
is
no
resting
in
the
things
of
this
world
,
yet
the
Lord
hath
made
with
me
an
everlasting
Covenant
ordered
in
all
things
:
I
find
disorder
in
my
heart
,
in
my
family
;
but
the
everlasting
Covenant
,
that
's
ordered
in
all
things
;
yea
,
and
that
's
sure
:
alack
,
there
's
no
surenesse
here
in
these
things
,
I
can
be
sure
of
nothing
here
,
especially
in
these
times
,
we
know
that
a
man
can
be
sure
of
little
that
he
hath
,
who
can
be
sure
of
his
estate
?
perhaps
some
of
you
here
that
have
lived
well
and
comfortably
before
,
and
all
was
well
about
you
,
and
you
thought
your
mountain
was
strong
,
but
you
see
within
a
day
or
two
all
taken
away
from
you
,
so
that
there
is
no
surenesse
in
the
things
of
this
world
:
But
saith
he
the
Covenant
is
sure
,
what
I
venture
to
Sea
that
s
not
sure
,
but
here
's
an
assurance
Offiice
indeed
,
here
's
a
great
assurance
Office
for
the
Saints
,
and
they
are
not
at
charge
,
but
only
the
exercising
of
Grace
,
for
they
may
go
to
this
Assurance
Office
to
assure
every
thing
that
they
venture
,
either
to
have
the
thing
it self
,
or
be
paid
for
it
:
In
an
assurance
Office
you
cannot
be
assured
to
have
the
very
goods
come
in
that
you
insured
,
but
if
they
be
lost
the
Insurers
do
ingage
themselves
to
make
it
good
to
you
.
And
this
Covenant
of
grace
that
God
hath
made
with
his
people
,
it
is
Gods
Assurance
Office
,
and
the
Saints
in
all
their
fears
may
and
ought
to
go
to
the
Covenant
to
assure
all
things
to
them
,
to
assure
their
estates
and
assure
their
lives
.
You
will
say
,
how
are
they
sure
,
their
lives
and
estates
go
as
well
as
others
?
But
God
ingages
himself
to
make
up
all
:
And
then
mark
what
follows
,
This
is
all
my
Salvation
,
Why
David
wilt
thou
not
have
salvation
from
thine
enemies
and
outward
dangers
,
from
pestilence
and
plague
?
The
frame
of
his
spirit
is
quieted
,
as
if
he
should
say
,
if
that
Salvation
comes
,
wel
and
good
,
I
shall
praise
God
for
it
,
but
that
that
I
have
in
the
Covenant
,
that
's
my
salvation
,
I
look
upon
that
as
enough
:
Yea
and
then
further
,
This
is
all
my
salvation
,
and
all
my
desire
,
Why
David
is
there
not
something
else
that
thou
wouldest
have
besides
this
Covenant
?
No
saith
he
,
it
is
all
involved
in
this
.
Now
surely
those
men
or
women
must
needs
live
contented
lives
that
have
all
their
desires
;
now
saith
the
holy
man
here
,
this
is
all
my
desire
,
And
though
he
make
it
not
to
grow
.
But
for
all
this
Covenant
perhaps
you
will
not
prosper
in
the
world
as
other
men
do
,
true
,
but
I
am
at
a
point
for
that
:
Though
God
doth
not
make
my
house
to
grow
,
I
have
all
my
desires
.
Thus
you
see
how
a
godly
heart
finds
contentment
in
the
Covenant
,
many
of
you
speak
of
the
Covenant
of
God
,
and
of
the
Covenant
of
grace
,
but
have
you
found
it
so
effectual
to
your
souls
?
have
you
suckt
this
sweetnesse
from
the
Covenant
and
content
to
your
hearts
in
your
sad
conditions
?
It
's
a
speciall
sign
of
the
truth
of
grace
in
any
soul
,
that
when
any
affliction
doth
befal
him
,
in
a
kind
of
natural
way
he
doth
presently
repair
to
the
Covenant
;
just
as
a
Child
as
soon
as
ever
it
is
in
danger
,
you
shall
not
need
to
tell
him
and
say
,
when
you
are
in
danger
you
must
go
to
your
father
or
mother
,
nature
tels
him
so
:
so
it
is
with
a
gracious
heart
,
as
soon
as
it
is
in
any
trouble
or
affliction
there
is
a
new
nature
that
doth
carry
him
to
the
Covenant
presently
,
and
there
it
finds
ease
and
rest
:
and
if
you
find
that
your
hearts
do
thus
work
,
presently
to
be
runing
to
the
Covenant
,
it
is
an
excellent
sign
of
the
truth
of
grace
:
that
s
for
the
general
.
But
now
for
particular
promises
in
the
Covenant
of
grace
.
A
gracious
heart
looks
upon
every
promise
as
comming
from
the
Root
of
the
great
Covenant
of
grace
in
Christ
.
Other
men
look
upon
some
particular
promises
,
that
God
will
help
them
in
straights
,
and
keep
them
and
the
like
;
but
they
look
not
upon
the
conection
of
such
particular
promises
,
to
the
root
,
the
Covenant
of
grace
:
Now
Christians
do
misse
of
a
great
deal
of
comfort
they
might
have
,
from
the
particular
promises
in
the
Gospel
,
if
they
'd
look
upon
their
conectiō
to
the
root
,
the
great
Covenant
that
God
hath
made
with
them
in
Christ
.
Now
I
remember
I
spoke
a
little
about
that
,
that
in
outward
promises
in
the
time
of
the
Law
,
they
might
rest
more
upon
them
than
we
can
in
the
time
of
the
Gospel
.
I
gave
you
the
reason
why
we
that
live
in
the
time
of
the
Gospel
cannot
rest
so
fully
,
for
a
litteral
performance
of
outward
promises
that
we
meet
withall
in
the
old-Testament
,
as
they
might
in
the
time
of
the
Law
:
for
there
was
a
special
Covenant
,
that
God
pleased
to
call
a
New
Covenant
by
way
of
distinction
from
the
other
Covenant
that
is
made
with
us
in
Christ
for
eternal
life
:
And
so
even
the
Law
was
given
to
them
in
a
more
peculier
way
for
an
external
Covenant
of
outward
blessings
in
the
land
of
Canaan
;
and
so
God
did
deal
with
them
in
a
more
external
covenant
than
he
doth
now
with
his
people
.
Yet
godlinesse
,
hath
the
promise
of
this
life
,
and
that
which
is
to
come
.
We
may
make
use
of
the
promises
for
this
life
,
but
yet
not
so
much
to
rest
upon
the
litteral
performance
of
them
as
they
might
;
but
that
God
will
make
them
good
some
way
or
other
,
in
a
spiritual
way
,
if
not
in
an
outward
way
.
We
must
lay
no
more
upon
outward
promises
than
this
,
and
therefore
if
we
will
lay
more
,
we
make
the
promise
to
bear
more
than
it
will
bear
out
.
For
to
give
some
instance
;
to
beleeve
fully
and
confidently
,
that
the
Plague
shall
not
come
nigh
such
a
house
(
I
say
)
it
is
to
lay
more
upon
such
a
promise
than
it
will
bear
.
I
opened
that
promise
in
Psal.
91.
now
if
I
had
lived
in
the
time
of
the
Law
,
perhaps
I
might
have
been
somewhat
more
confident
of
the
litteral
performance
of
the
promise
,
than
I
can
now
in
the
time
of
the
Gospel
;
the
promise
now
bears
no
more
than
this
,
that
God
hath
a
special
protection
over
his
people
,
and
that
he
will
deliver
them
from
the
evil
of
such
an
affliction
;
and
if
he
doth
bring
such
an
affliction
it
is
more
than
an
ordinary
providence
,
it
is
some
special
providence
that
God
hath
in
it
.
I
had
thought
to
have
given
you
divers
promises
for
the
contentment
of
the
heart
in
the
time
of
affliction
.
Isa.
43.2
.
When
thou
passest
through
the
waters
I
will
be
with
thee
,
and
through
the
rivers
they
shall
not
over-flow
thee
;
when
thou
walkest
through
the
fire
thou
shalt
not
be
burnt
,
neither
shall
the
flame
kindle
upon
thee
.
Certainly
though
this
promise
was
made
in
the
time
of
the
law
,
yet
it
will
be
made
good
to
all
the
Saints
now
,
one
way
or
other
,
either
in
the
letter
or
some
other
waies
.
For
so
we
find
it
plainly
,
that
promise
that
was
made
to
Joshua
,
I
will
not
fail
thee
nor
forsake
thee
,
Josh.
1.5
.
It
's
applied
to
the
Christians
in
the
time
of
the
Gospel
.
So
that
here
is
the
way
of
faith
in
bringing
Contentment
by
the
promises
,
that
all
the
promises
that
ever
were
made
to
our
forefathers
,
from
the
beginning
of
the
world
,
the
Saints
of
God
have
an
interest
in
them
,
they
are
their
inheritances
,
and
so
goes
on
from
one
generation
to
another
,
and
by
that
they
come
to
have
Contentment
,
because
they
do
inherit
all
the
promises
made
in
all
the
book
of
God
,
So
Heb.
13.5
.
shews
plainly
,
that
it
is
our
inheritance
,
and
we
do
not
inherit
less
now
than
they
did
in
Joshuas
time
,
but
we
inherit
more
;
for
you
shall
find
in
that
place
of
the
Hebrews
there
is
more
said
than
is
to
Joshua
;
to
Joshua
God
saith
,
He
will
not
leave
him
nor
forsake
him
;
now
in
that
place
in
the
Hebrewes
in
the
Greek
there
's
five
negatives
,
I
will
not
,
not
,
not
,
not
,
not
again
,
there
is
the
elegancy
of
it
very
much
,
in
the
Greek
(
I
say
)
there
is
five
negatives
in
that
little
sentence
;
as
if
God
should
say
,
I
will
not
leave
you
,
no
I
will
not
,
I
will
not
,
I
will
not
,
with
such
earnestnesse
five
times
together
:
So
that
we
have
not
only
the
same
promises
that
they
had
,
but
we
have
them
more
inlarged
and
more
full
,
though
still
not
so
much
in
the
litteral
sense
,
for
that
indeed
is
the
least
part
of
the
promise
,
In
Esa.
54.17
.
there
God
made
a
promise
,
That
no
weapon
formed
against
his
people
should
prosper
,
and
every
tongue
that
shall
rise
against
them
in
judgment
thou
shalt
condemne
,
(
and
mark
what
follows
)
This
is
the
heritage
of
the
servants
of
the
Lord
,
and
their
righteousness
is
of
me
saith
the
Lord
:
this
is
a
good
promise
for
a
souldier
,
though
still
not
to
lay
to
much
upon
the
litteral
sense
:
True
,
it
holds
forth
thus
much
,
that
Gods
protection
is
in
a
special
manner
over
souldiers
that
are
godly
,
And
every
tongue
that
shall
rise
against
thee
in
judgment
thou
shalt
condemne
:
and
this
is
against
false
witnesse
too
:
Oh
you
,
that
your
friends
never
left
you
any
thing
,
you
wil
say
,
my
friends
died
and
left
not
me
a
great
,
but
I
thank
God
,
God
hath
provided
for
me
;
But
though
thy
father
or
mother
died
and
left
thee
no
heritage
,
yet
thou
hast
a
heritage
in
the
promise
,
This
is
their
heritage
.
So
that
there
's
no
godly
man
or
woman
,
but
is
a
great
heir
.
Therefore
when
thou
lookest
into
the
Book
of
God
and
findest
any
promise
there
,
thou
mayest
make
that
thine
own
.
Just
as
an
heir
that
rides
over
divers
fields
and
meadows
,
saith
he
,
this
meadow
is
my
heritage
,
and
this
corn-field
is
my
heritage
;
and
then
he
sees
a
fair
house
,
and
saith
he
,
this
fair
house
is
my
heritage
;
and
he
looks
upon
them
with
another
manner
of
eye
than
a
stranger
that
shall
ride
over
those
fields
.
So
a
carnal
heart
reades
the
promises
,
and
reades
them
but
meerly
as
stories
,
not
that
they
have
any
great
intrest
in
them
:
But
a
godly
man
every
time
he
reades
the
Scriptures
(
remember
this
note
when
you
are
reading
the
Scripture
)
and
there
meeteth
with
a
promise
,
he
ought
to
lay
his
hand
upon
it
and
say
,
this
is
a
part
of
my
heritage
,
it
's
mine
,
and
I
am
to
live
upon
it
,
and
this
will
make
you
to
be
Contented
.
Here
's
a
mysterious
way
of
Contentment
,
So
in
Psal.
34.10
.
and
37.6
.
there
's
divers
other
promises
that
brings
Contentment
.
In
Isa.
58.10
.
And
thus
much
for
the
Mysterie
of
Contentment
by
way
of
the
Covenant
.
There
is
two
or
three
things
more
that
shew
how
a
godly
man
,
hath
Contentment
after
another
kind
of
way
than
any
Carnall
heart
in
the
world
hath
,
it
's
a
mysterious
way
,
as
thus
.
He
hath
Contentment
by
realizing
the
glorious
things
of
heaven
to
him
,
he
hath
the
Kingdom
of
heaven
as
present
,
and
the
glory
that
is
to
come
,
by
faith
he
makes
it
as
present
.
So
the
Martyrs
they
had
Contentment
in
their
sufferings
,
for
said
some
of
them
,
though
we
have
but
a
hard
breakfast
,
yet
we
shall
have
a
good
dinner
,
we
shall
presently
be
in
heaven
;
do
but
shut
your
eyes
(
saith
one
)
and
you
shall
be
in
heaven
presently
.
2
Cor.
4.16
.
We
faint
not
(
saith
the
Apostle
)
Why
?
Because
these
light
afflictions
that
are
but
for
a
moment
,
worketh
for
us
a
far
more
exceeding
and
eternal
weight
of
glory
.
They
see
heaven
before
them
and
that
contents
them
.
You
Marriners
when
you
can
see
the
haven
before
you
,
though
you
were
mightily
troubled
before
you
could
see
any
land
,
yet
when
you
come
nigh
the
shore
and
can
see
such
a
land-mark
,
that
contents
you
exceedingly
:
a
godly
man
in
the
middest
of
the
waves
and
storms
that
he
meets
withall
,
he
can
see
the
glory
of
heaven
before
him
and
so
contents
himself
;
one
drop
of
the
sweetnesse
of
heaven
is
enough
to
take
away
all
the
sower
and
bitter
of
all
the
afflictions
in
the
world
:
Indeed
here
we
know
that
one
drop
of
sower
,
or
one
drop
of
gall
will
make
bitter
a
great
deal
of
honey
,
put
a
spoonfull
of
sugar
into
a
cup
of
gall
or
wormwood
,
that
will
not
sweeten
it
,
but
if
you
put
a
spoonful
of
gall
into
a
cup
of
sugar
it
will
imbitter
that
;
now
it
s
otherwise
in
heaven
,
one
drop
of
sweet
will
sweeten
a
great
deal
of
sower
affliction
,
but
a
great
deal
of
sower
and
gall
will
not
imbitter
a
soul
that
sees
the
glory
of
heaven
that
is
to
come
:
now
a
Carnal
heart
hath
no
Contentment
but
from
what
he
sees
before
him
in
this
world
but
a
godly
heart
hath
Contentment
from
that
that
he
sees
laid
up
for
him
in
the
highest
heavens
.
The
last
thing
that
I
would
name
is
this
,
A
godly
man
hath
Contentment
by
opening
and
letting
out
of
his
heart
to
God
,
other
men
or
women
they
are
discontented
,
but
how
do
they
help
themselves
?
by
rayling
,
by
ill
language
,
such
a
one
crosses
them
,
and
they
have
no
way
to
help
themselves
but
by
railing
and
by
bitter
words
,
and
so
they
ease
themselves
that
way
when
they
are
angry
,
but
a
godly
man
when
he
is
crost
,
how
doth
he
ease
himself
?
he
is
sensible
of
his
crosse
as
well
as
you
,
and
he
goes
to
God
in
prayer
,
and
there
opens
his
heart
to
God
,
and
le
ts
out
his
sorrows
and
fears
,
and
then
can
come
away
with
a
joyful
countenance
;
now
do
you
find
that
you
can
come
away
from
prayer
and
not
look
sad
?
As
it
's
said
(
in
1
Sam.
1.18
.
)
of
Hannah
,
that
when
she
had
been
at
prayer
her
countenance
was
no
more
sad
,
there
she
was
comforted
;
and
this
is
the
right
way
of
Contentment
.
Thus
we
have
done
with
the
Mysterie
of
Contentment
.
Now
if
you
can
but
put
these
things
together
that
we
have
spoken
of
,
you
may
see
fully
what
an
Art
Christian
Contentment
is
;
Paul
had
need
learn
it
;
you
see
Contentment
is
not
such
a
poor
business
as
many
make
it
,
to
say
,
you
must
be
content
&c.
But
it
is
a
great
art
and
mysterie
of
godliness
to
be
contented
in
the
way
of
a
Christian
,
and
it
will
appear
yet
further
to
be
a
mysterie
,
when
we
come
to
the
Third
Head
;
and
that
's
to
shew
what
those
lessons
are
that
a
gracious
heart
doth
learn
when
it
learns
to
be
contented
.
I
have
learn'd
to
be
Contented
;
Learn'd
,
what
lessons
have
you
lern'd
?
As
now
a
Scholer
that
hath
great
learning
and
understanding
in
Arts
and
Sciences
,
how
did
he
begin
it
?
he
began
(
as
we
use
to
say
)
his
A
B
C
,
and
then
afterwards
he
came
to
his
Testament
,
and
Bible
,
and
Accidence
,
and
so
to
his
Gramer
,
and
afterwards
to
his
other
books
;
so
he
learn'd
one
thing
after
another
:
So
a
Christian
coming
to
Contentment
is
as
a
Scholer
in
Christs
School
,
and
there
are
divers
lessons
to
teach
the
soul
to
bring
it
to
this
learning
:
every
godly
man
or
woman
is
a
scholer
,
it
cannot
be
said
of
any
Christian
that
he
is
illiterate
,
but
he
is
litterate
,
a
learned
man
,
a
learned
woman
:
now
the
lessons
that
Christ
teaches
,
to
bring
us
to
Contentment
,
are
these
:
The
First
great
Lesson
is
,
The
lesson
of
Self-denial
:
and
though
it
be
a
great
lesson
and
hard
;
as
you
know
a
child
at
first
cries
,
It
's
hard
.
It
's
that
that
I
remember
Bradford
the
Martyr
saith
,
Whosoever
hath
not
learned
the
lesson
of
the
Cross
,
hath
not
learned
his
A
B
C
in
Christianity
.
Here
Christ
begins
with
his
Scholers
,
yea
those
in
the
lowest
form
must
begin
with
this
;
if
you
mean
to
be
Christian
at
all
,
you
must
buckle
to
this
or
you
can
never
be
Christians
:
There
is
none
can
be
a
Scholler
except
he
doth
learn
his
A
B
C
:
so
thou
must
learn
the
lesson
of
self-denial
or
thou
canst
never
come
to
be
a
Scholler
in
Christs
School
,
to
be
learned
in
this
mystery
of
Contentment
:
That
's
the
first
lesson
that
Christ
teaches
any
soul
:
Oh
self-denial
that
brings
Contentment
,
that
brings
down
and
softens
a
mans
heart
;
a
thing
(
you
know
)
that
's
soft
if
you
strike
upon
it
it
makes
no
noise
,
but
if
you
strike
upon
a
hard
thing
it
makes
a
noise
;
so
the
hearts
of
men
that
are
full
of
themselves
,
and
hardened
with
self-love
,
if
they
have
any
stroak
they
make
a
noise
,
but
a
self-denying
Christian
yeilds
to
Gods
hand
,
and
makes
no
noise
;
as
when
you
strike
upon
a
woolsack
it
makes
no
noise
because
it
yeilds
to
the
stroke
;
So
a
self-denying
heart
yeilds
to
the
stroke
and
thereby
comes
to
this
Contentment
.
Now
in
this
lesson
of
self-denial
there
are
divers
things
,
I
will
not
enter
into
the
Doctrine
of
self-denial
,
but
only
shew
you
how
Christ
teaches
self-denial
,
and
how
that
brings
Contentment
.
First
,
Such
a
one
learns
to
know
that
he
is
nothing
,
he
comes
to
this
,
to
be
able
to
say
,
Well
,
I
see
I
am
nothing
in
my self
,
now
that
man
or
woman
which
indeed
knows
that
he
or
she
is
nothing
,
and
hath
learned
it
throughly
will
be
able
to
bear
any
thing
:
The
way
to
be
able
to
bear
any
thing
,
it
is
to
know
our selves
to
be
nothing
in
our selves
.
Saith
God
to
us
,
Wilt
thou
set
thine
heart
upon
that
which
is
nothing
?
Pro.
23.5
.
speaking
of
riches
;
Why
blessed
God
dost
not
thou
do
so
?
thou
hast
set
thy
heart
upon
us
and
yet
we
are
nothing
.
God
would
not
have
us
set
our
hearts
upon
riches
because
they
are
nothing
,
and
yet
God
is
pleased
to
set
his
heart
upon
us
,
and
yet
we
are
nothing
,
that
's
Gods
grace
,
free
grace
,
and
therefore
it
's
no
great
matter
what
I
suffer
for
I
am
as
nothing
.
Secondly
,
I
deserve
nothing
.
I
am
nothing
,
and
I
deserve
nothing
:
suppose
I
have
not
this
and
that
that
others
have
,
I
am
sure
I
deserve
nothing
except
it
be
Hell
:
you
will
answer
any
of
your
servants
so
that
is
not
content
,
I
marvell
what
you
deserve
?
or
your
children
,
Do
you
deserve
it
that
you
are
so
eager
upon
it
?
you
think
to
stop
their
mouthes
thus
;
so
we
may
easily
stop
our
own
mouthes
,
we
deserve
nothing
,
and
therefore
why
should
we
be
impatient
if
we
have
not
what
we
desire
,
if
we
had
deserved
any
thing
,
we
might
have
some
trouble
of
spirit
,
as
a
man
that
hath
deserved
well
of
the
State
,
or
of
his
friends
and
he
finds
not
an
answerable
incouragement
,
it
troubles
him
mightily
,
but
if
he
be
conscious
to
himself
that
he
hath
deserved
nothing
he
is
content
with
a
repulse
.
Thirdly
,
I
can
do
nothing
.
Without
me
you
can
do
nothing
,
saith
Christ
Joh.
15.5
.
why
should
I
stand
much
upon
it
to
be
troubled
and
discontented
if
I
have
not
this
and
that
,
when
the
truth
is
I
can
do
nothing
?
If
you
should
come
to
one
that
is
angery
because
he
hath
not
such
dyet
as
he
desires
,
and
is
discontented
with
it
,
you
will
answer
him
,
I
mervail
what
you
do
,
what
use
you
are
of
?
Shall
one
that
will
sit
still
and
be
of
no
use
,
yet
for
all
that
he
must
have
all
the
supply
that
possibly
he
can
desire
?
Do
but
consider
of
what
use
you
are
in
the
world
;
if
you
consider
what
little
need
God
hath
of
you
,
and
what
little
use
you
are
of
,
you
will
not
be
much
discontented
:
If
you
have
learned
this
lesson
of
self-denials
though
God
doth
cut
you
short
of
such
and
such
comforts
,
yet
since
that
I
do
but
little
why
should
I
have
much
,
this
very
thought
will
bring
down
a
mans
spirit
as
much
as
any
thing
,
That
's
the
Third
.
Fourthly
,
So
vile
I
am
that
I
can
receive
no
good
neither
of
my self
,
I
am
not
only
an
empty
vessel
,
but
a
corrupt
and
unclean
vessel
that
would
spoil
any
thing
that
comes
into
it
:
so
are
all
our
hearts
,
every
one
of
our
hearts
is
not
only
empty
of
good
,
but
are
like
a
mustie
vessel
that
if
any
good
licquor
be
powred
into
it
it
spoils
it
,
And
that
's
the
Fourth
thing
.
Fifthly
,
If
God
doth
cleanse
us
in
some
measure
,
and
doth
put
into
us
some
good
licquor
some
grace
of
his
Spirit
:
yet
in
the
fifth
place
,
We
can
make
use
of
nothing
neither
when
we
have
it
,
if
God
doth
but
withdraw
himself
;
If
God
doth
but
leave
us
one
moment
after
he
hath
bestowed
upon
us
the
greatest
gifts
,
and
whatsoever
abilities
we
can
desire
,
if
God
should
say
,
I
wil
give
you
them
,
now
go
and
trade
now
I
have
given
you
these
and
these
abilities
,
we
cannot
stir
one
foot
further
neither
if
God
doth
but
leave
us
.
Doth
God
give
us
gifts
and
parts
?
Then
let
us
fear
and
tremble
least
God
should
leave
us
to
our selves
,
for
then
how
foully
should
we
abuse
those
gifts
&
parts
,
you
think
other
men
and
women
have
memorie
and
gifts
and
parts
and
you
would
fain
have
them
,
But
suppose
God
should
give
you
these
and
there
leave
you
,
you
would
utterly
spoil
them
.
Sixtly
,
We
are
worse
than
nothing
.
For
by
sin
we
come
to
be
a
great
deal
worse
than
nothing
;
sin
makes
us
more
vile
than
nothing
,
sin
makes
us
contrary
to
all
good
:
now
it
's
a
great
deal
worse
to
have
a
contrariety
to
all
that
is
good
,
than
meerly
to
have
an
emptiness
of
al
that
is
good
,
we
are
not
empty
pitchers
in
respect
of
good
,
but
we
are
like
pitchers
fill'd
with
poison
,
and
is
it
much
for
such
as
we
are
to
be
cut
short
of
outward
comforts
?
In
the
Seventh
place
,
If
we
perish
there
will
no
loss
of
us
.
If
God
should
anihilate
me
what
loss
would
there
be
of
me
?
God
can
raise
up
another
in
my
place
,
to
do
him
other
manner
of
service
than
I
have
done
.
Now
put
but
these
Seven
things
together
and
then
hath
Christ
taught
you
Self-denial
:
I
may
call
these
the
several
words
in
our
lesson
of
Self-denial
;
Christ
teaches
the
soul
this
,
so
that
as
in
the
presence
of
God
upon
a
real
sight
of
its
self
it
can
say
,
Lord
I
am
nothing
,
Lord
I
deserve
nothing
,
Lord
I
can
do
nothing
,
I
can
receive
nothing
,
I
can
make
use
of
nothing
,
I
am
worse
than
nothing
,
and
if
I
come
to
nothing
and
perish
,
there
will
be
no
losse
at
all
of
me
,
and
therefore
what
great
matter
is
it
for
me
to
be
cut
short
here
?
A
man
that
is
little
in
his
own
eyes
,
such
a
man
or
woman
will
account
every
affliction
to
be
little
,
and
every
mercy
to
be
great
:
Saul
,
There
was
a
time
(
the
Scripture
saith
)
that
he
was
little
in
his
own
eyes
,
and
then
his
afflictions
were
but
little
to
him
,
when
some
would
not
have
had
him
to
be
King
but
spake
contemptuously
of
him
he
held
his
peace
,
but
when
Saul
began
to
be
big
in
his
own
eyes
,
then
the
affliction
began
to
be
great
upon
him
.
There
was
never
any
such
contented
man
or
woman
at
this
self-denying
man
or
woman
:
There
was
never
any
denied
himself
so
much
as
Jesus
Christ
did
,
he
gave
his
cheeks
to
the
smiters
,
he
opened
not
his
mouth
,
he
was
as
a
lamb
when
he
was
led
to
the
slaughter
,
he
made
no
noise
in
the
street
,
Oh
he
denied
himself
above
all
,
and
was
willing
to
empty
himself
,
and
so
he
was
the
most
contented
that
ever
any
was
in
the
world
,
&
the
neerer
we
come
to
learn
to
deny
our selves
as
Christ
did
,
the
more
contented
shall
we
be
,
and
by
knowing
much
of
our
own
vileness
,
we
come
to
learn
to
justifie
God
,
whatever
the
Lord
shall
lay
upon
us
,
yet
,
righteous
is
the
Lord
,
for
he
hath
to
deal
with
a
most
wretched
creature
.
A
discontented
heart
he
is
troubled
because
he
hath
no
more
comfort
;
but
one
that
is
a
self-denying
man
he
rather
wonders
that
he
hath
so
much
as
he
hath
:
Oh
saith
one
,
I
have
but
a
little
;
I
but
saith
he
that
hath
learned
this
lesson
of
Self-denial
,
I
rather
wonder
that
God
bestows
upon
me
the
liberty
of
breathing
in
the
aire
,
knowing
how
vile
I
am
,
and
knowing
how
much
sin
the
Lord
doth
see
in
me
:
And
that
's
the
way
of
Contentment
,
by
learning
Self-denial
.
Eightly
,
There
is
a
further
thing
in
self-denial
which
brings
Contentment
,
Because
thereby
the
Soul
comes
to
rejoyce
and
take
satisfaction
in
all
Gods
waies
,
(
I
beseech
you
observe
this
)
If
a
man
be
selvish
and
have
Self-love
prevail
in
his
heart
,
those
things
that
suits
with
his
own
ends
he
will
be
glad
of
them
,
but
a
godly
man
that
hath
denied
himself
he
will
suit
with
and
be
glad
of
all
things
that
shall
suit
with
Gods
ends
:
Saith
a
gracious
heart
,
Gods
ends
are
my
ends
,
and
I
have
denied
mine
own
ends
,
and
so
he
comes
to
find
Contentment
in
all
Gods
ends
and
waies
,
and
his
comforts
are
multiplyed
,
whereas
the
comforts
of
other
men
are
single
,
it
's
but
very
rare
that
Gods
waies
shall
suit
with
a
mans
particular
end
,
but
alwaies
Gods
waies
suit
with
his
own
ends
;
now
if
you
wil
only
have
contentment
when
Gods
waies
suits
with
your
own
ends
,
you
can
have
it
but
now
and
then
,
but
a
Self-denying
man
denies
his
own
ends
and
only
looks
at
the
ends
of
God
and
therein
is
contented
:
When
a
man
is
selvish
he
cannot
but
have
a
great
deal
of
trouble
and
vexation
,
for
if
I
regard
my self
,
my
ends
are
so
narrow
that
I
shall
have
a
hundred
things
will
come
and
jussel
me
,
and
I
cannot
have
room
in
those
narrow
ends
of
mine
own
;
as
you
know
in
the
the
City
what
a
deal
of
stir
there
is
in
narrow
streets
,
as
Thames
street
being
so
narrow
they
jussel
&
wrangle
and
fight
one
with
another
because
the
place
is
so
narrow
,
but
now
in
the
broad
streets
there
they
can
go
quietly
;
so
men
that
are
selvish
they
meet
and
so
jussel
one
with
another
,
one
man
is
for
self
in
one
thing
,
and
another
man
is
for
self
in
another
thing
,
and
so
they
make
a
great
deal
of
stir
,
but
those
whose
hearts
are
inlarged
,
and
make
publicke
things
their
ends
,
and
can
deny
themselves
,
they
can
walk
at
breadth
and
never
jussel
one
with
another
so
as
the
other
do
.
The
lesson
of
Self-denial
is
the
first
lesson
that
Jesus
Christ
doth
learn
men
in
the
seeking
of
Contentment
.
The
Second
lesson
is
,
The
vanity
of
the
Creature
.
That
's
the
Second
lesson
in
Christs
School
that
he
teaches
those
that
he
would
make
Scholers
in
this
Art
:
The
vanity
of
the
Creature
,
That
whatsoever
there
is
in
the
Creature
hath
an
emptines
in
it
,
Vanity
of
vanities
all
is
vanity
,
that
's
the
lesson
that
the
Wise-man
learn'd
,
that
the
Creature
in
it's
self
can
do
us
neither
good
nor
hurt
,
but
it
is
all
but
as
wind
,
there
is
nothing
in
the
Creature
that
is
sutable
to
a
gracious
heart
to
feed
upon
for
the
good
and
hapdinesse
of
it
.
My
brethren
the
reason
why
you
have
not
Contentment
in
the
things
of
the
world
,
it
is
not
because
you
have
not
enough
of
them
,
that
's
not
the
reason
,
but
the
reason
is
because
they
are
not
things
proportionable
to
that
immortal
soul
of
yours
that
are
capable
of
God
himself
;
many
men
think
when
they
are
troubled
and
have
not
Contentment
that
it
is
because
they
have
but
a
little
in
the
world
,
and
if
they
had
more
then
they
should
be
content
.
That
were
just
thus
,
suppose
a
man
is
an
hungrie
,
and
so
satisfie
his
craving
stomak
he
should
gape
and
hold
open
his
mouth
to
take
in
the
wind
,
and
then
should
think
the
reason
why
he
is
not
satisfied
is
,
because
he
hath
not
enough
of
the
wind
;
no
,
the
reason
is
because
the
thing
is
not
sutable
to
a
craving
stomake
,
truly
there
is
the
same
madnesse
in
the
world
;
the
wind
that
a
man
takes
in
by
gaping
will
as
soon
satisfie
a
craving
stomake
which
is
ready
to
famish
,
as
all
the
comforts
in
the
world
can
satisfie
a
soul
that
knows
what
true
happinesse
means
.
You
would
be
happy
,
and
you
seek
after
such
and
such
comforts
in
the
Creature
;
well
,
have
you
got
them
,
do
you
find
your
hearts
satisfied
as
having
that
happinesse
that
is
sutable
to
you
?
No
,
no
it
is
not
here
,
but
you
think
it
is
because
you
want
such
and
such
things
:
O
poor
deluded
man
,
it
is
not
because
you
have
not
enough
of
it
,
but
because
it
is
not
the
thing
that
is
proportionable
to
that
immortal
soul
that
God
hath
given
you
.
Why
do
you
lay
out
your
money
for
that
which
is
not
bread
,
(
Isa.
55
:
2.
)
And
your
labour
for
that
which
satisfieth
not
?
You
are
mad
people
,
you
seek
to
satisfie
your
stomaks
with
that
that
is
not
bread
,
you
follow
the
wind
,
you
will
never
have
Contentment
,
all
creatures
in
the
world
say
,
Contentment
it
not
in
us
,
riches
saith
Contentment
is
not
in
me
,
pleasure
saith
Contentment
is
not
in
me
,
if
you
look
for
Contentment
in
the
creature
you
will
fail
;
No
,
Contentment
is
higher
:
When
thou
comest
into
the
School
of
Christ
,
Christ
teaches
thee
that
there
is
a
vanity
in
all
things
in
the
world
,
and
the
soul
that
by
coming
into
the
School
of
Christ
,
by
understanding
the
glorious
mysteries
of
the
Gospel
comes
to
see
the
vanity
of
all
things
in
the
world
,
that
's
the
soul
that
comes
to
true
Contentment
.
I
could
tell
you
of
abundance
of
sentences
from
Heathens
that
shews
the
vanity
all
things
in
the
world
,
and
yet
they
did
not
learn
the
vanity
of
the
Creature
in
the
right
School
.
But
now
when
a
Soul
comes
into
the
School
of
Jesus
Christ
,
and
there
comes
to
see
a
vanity
in
all
things
in
the
world
,
then
such
a
soul
comes
to
have
Contentment
.
If
you
seek
Contentment
else
where
,
you
do
like
the
unclean
spirit
,
seek
for
rest
but
find
none
.
A
Third
lesson
that
Christ
teaches
a
Christian
when
he
comes
into
his
School
is
this
,
He
learns
him
to
understand
what
that
one
thing
is
that
is
necessary
which
he
never
came
to
understand
before
:
you
know
what
he
said
to
Martha
,
O
Martha
thou
cumberest
thy self
about
many
things
,
but
there
is
one
thing
necessary
.
The
Soul
before
sought
after
this
and
the
other
thing
,
but
now
saith
the
Soul
I
see
really
that
it
is
not
necessary
that
I
should
be
rich
,
but
it
is
necessary
that
I
should
make
up
my
peace
with
God
,
it
is
not
necessary
that
I
should
live
a
pleasurable
life
in
this
world
,
but
it
is
absolutely
necessary
that
I
should
have
pardon
of
my
sin
,
it
is
not
necessary
that
I
should
have
honour
and
preferment
,
but
it
is
necessary
that
I
should
have
God
to
be
my
portion
,
and
have
my
part
in
Jesus
Christ
,
it
is
necessary
that
my
soul
should
be
sav'd
in
the
day
of
Jesus
Christ
;
the
other
things
are
pretty
fine
things
indeed
,
and
I
should
be
glad
if
God
would
give
them
me
,
a
fine
habitation
,
and
comings-in
,
and
cloaths
,
and
promotion
for
my
wife
and
childrrn
,
these
are
comfortable
things
,
but
these
are
not
the
necessary
things
,
I
may
have
these
and
yet
perish
for
ever
,
but
the
other
is
absolutely
necessary
;
no
matter
though
I
be
poor
so
be
it
I
may
have
that
that
is
absolutely
necessary
;
thus
Christ
instructs
the
Soul
.
There
's
many
of
you
have
had
some
thoughts
about
this
that
it
is
indeed
necessary
for
you
to
provide
for
your
Souls
,
but
when
you
come
into
Christs
School
,
there
Christ
causes
the
fear
of
eternity
to
fall
upon
you
,
and
there
he
causes
such
a
real
sight
of
the
great
things
of
eternity
and
the
absolute
necessity
of
those
things
,
that
possesses
your
hearts
with
fear
,
and
that
takes
you
off
from
all
other
things
in
the
world
.
Now
I
should
have
shewn
you
how
that
will
bring
Contentment
to
the
Soul
when
it
comes
to
be
instructed
in
the
thing
that
is
absolutly
necessary
;
but
thus
much
for
this
time
.
SERMON
V.
PHILIPPIANS
.
4.11
.
For
I
have
learned
in
whatsoever
state
I
am
,
therewith
to
be
content
.
I
Mentioned
Three
lessons
the
last
time
,
that
Christ
teaehes
those
Schollers
that
comes
into
his
School
whereby
they
might
come
to
get
Contentment
.
First
,
The
lesson
of
Self-denial
.
Secondly
,
The
lesson
of
the
vanity
of
the
Creature
.
Thirdly
,
The
right
understanding
of
that
one
thing
that
is
necessary
.
A
little
to
inlarge
this
one
,
&
so
to
proceed
to
others
.
It
is
said
of
Pompie
,
that
when
he
was
to
carry
corn
to
Rome
in
time
of
darth
,
he
was
in
a
great
deal
of
danger
by
storms
at
Sea
,
but
saith
he
,
We
must
go
on
,
it
is
necessary
that
Rome
should
be
releived
,
but
it
is
not
necessary
that
we
should
live
.
So
it
would
he
certainly
when
the
soul
is
once
taken
up
with
the
things
that
are
of
absolute
necessity
,
it
will
not
be
much
troubled
about
other
things
.
What
are
the
things
that
do
disquiet
us
here
but
some
by-matters
in
this
world
?
and
it
is
because
our
hearts
are
not
taken
up
with
that
one
absolute
necessary
thing
;
who
are
the
men
that
are
most
discontented
,
but
idle
persons
,
persons
that
have
nothing
to
take
up
their
minds
,
every
little
thing
disquiets
and
discontents
them
?
but
now
a
man
that
hath
businesse
of
great
weight
and
consequence
,
if
all
things
goes
well
with
his
great
businesse
that
is
in
his
head
,
he
is
not
sensible
of
meaner
things
in
the
family
;
but
now
a
man
that
lies
at
home
and
hath
nothing
to
do
,
he
finds
fault
with
every
thing
;
so
it
is
with
the
heart
,
when
the
heart
of
a
man
hath
nothing
to
do
but
to
be
busie
about
creature
comforts
,
every
little
thing
troubles
him
;
but
now
,
when
the
heart
is
taken
up
with
the
weighty
things
of
eternity
,
with
the
great
things
of
eternal
life
,
the
heart
being
taken
up
with
them
,
these
things
that
are
here
below
that
did
disquiet
it
before
,
are
things
now
of
no
consideration
with
him
in
comparison
to
the
other
,
so
as
how
things
fall
out
here
is
not
much
regarded
with
him
,
if
the
one
thing
that
is
necessary
be
provided
for
.
The
Fourth
lesson
that
the
Soul
is
instructed
in
to
come
to
this
knowledge
in
the
art
of
Contentment
,
is
this
:
The
soul
comes
to
understand
in
what
relation
it
stands
in
here
to
the
world
.
By
that
I
mean
thus
,
God
comes
to
instruct
the
soul
effectually
through
Christ
by
his
Spirit
,
upon
what
terms
it
lives
here
in
the
world
,
in
what
relation
it
is
that
it
doth
stand
:
as
thus
,
While
I
live
in
the
world
my
condition
is
to
be
but
a
pilgrim
,
a
stranger
,
a
traveller
,
and
a
souldiar
:
now
the
right
understanding
of
this
,
&
being
taught
this
not
only
by
rote
,
that
I
can
speak
the
words
over
,
but
when
I
come
indeed
to
have
my
soul
possest
with
the
consideration
of
this
truth
,
that
God
hath
set
me
in
this
world
,
not
as
in
my
home
,
but
as
a
meer
stranger
and
a
pilgrim
,
that
I
am
travelling
here
to
another
home
,
and
that
I
am
here
a
souldier
in
my
warfare
;
it
is
a
mighty
help
to
Contentment
in
whatsoever
befalls
one
:
as
now
to
instance
in
all
these
conditions
,
When
a
man
is
at
home
,
if
he
hath
not
things
according
to
his
desire
he
will
be
finding
fault
,
and
is
not
contented
,
but
if
a
man
travels
abroad
,
perhaps
he
meets
not
with
conveniences
as
he
desires
,
the
servants
in
the
house
are
not
at
his
beck
,
or
are
not
so
diligent
as
his
own
serveants
were
,
and
his
dyet
is
not
as
at
home
,
and
his
bed
not
as
at
home
,
yet
this
very
thought
may
moderate
a
mans
spirit
,
I
am
a
traveller
,
and
I
must
not
be
finding
fault
,
I
am
but
in
another
mans
house
,
and
it
were
not
manners
for
one
to
find
fault
when
he
is
abroad
in
another
bodies
family
though
things
be
not
so
as
in
my
own
family
;
If
a
man
meets
with
ill
weather
he
must
be
content
,
it
is
travellers
fare
(
we
use
to
say
)
both
fair
weather
and
foul
weather
,
this
is
the
common
travellers
fare
,
and
we
must
be
content
with
it
;
but
if
a
man
were
at
home
and
it
should
drop
down
in
his
house
,
he
would
account
it
an
ill
thing
,
an
affliction
to
him
,
and
he
cannot
bear
it
:
but
when
he
is
travelling
abroad
though
he
meet
with
raine
and
stormes
he
is
not
so
much
troubled
:
When
you
are
abroad
at
Sea
,
though
you
have
not
those
many
things
that
you
have
at
home
,
you
are
not
troubled
at
it
,
you
are
contented
;
why
?
you
are
abroad
at
Sea
,
you
are
not
troubled
at
storms
that
do
arise
,
and
though
you
have
many
things
otherwise
than
you
would
have
them
at
home
,
but
still
you
are
quieted
with
that
you
are
at
Sea
.
Marriners
when
they
are
at
Sea
they
care
not
what
cloathes
they
have
then
,
though
they
be
pich't
and
tar'd
,
and
but
a
clout
about
their
necks
,
and
any
mean
cloaths
,
but
they
think
when
they
come
home
,
then
they
shall
have
their
fine
silk
stockings
,
and
brave
sutes
,
&
lac'd
bands
and
such
things
,
and
shall
be
very
fine
;
and
so
they
are
contented
abroad
upon
that
thought
that
it
shall
be
otherwise
with
them
when
they
come
home
,
and
though
they
have
nothing
but
salt
meat
,
and
a
little
hard
fare
,
yet
when
they
come
to
their
houses
then
they
shall
have
any
thing
:
Thus
it
should
be
with
us
in
this
world
,
the
truth
is
,
we
are
all
in
this
world
but
as
Sea-faring
men
,
tost
up
and
down
on
the
waves
of
the
Sea
of
this
world
,
and
our
haven
is
Heaven
,
and
we
are
here
travelling
,
but
our
home
it
is
another
world
,
that
long
home
.
Indeed
some
men
have
better
accommodations
than
others
have
in
travelling
;
it
's
true
,
it
's
a
great
mercy
of
God
to
us
in
England
,
in
that
we
can
travell
with
such
delight
and
accommodations
more
than
they
can
in
other
Countries
;
and
through
Gods
mercy
we
have
as
great
accommodations
in
our
travelling
to
Heaven
in
England
as
any
place
under
Heaven
hath
,
but
yet
though
we
do
meet
with
travellers
fare
sometimes
,
yet
it
should
not
be
greiveous
to
us
:
The
Scripture
tels
us
plainly
that
we
must
behave
our selves
here
but
as
pilgrims
and
strangers
,
In
1
Peter
,
2.11
.
Dearly
beloved
,
I
beseech
you
as
strangers
and
pilgrims
abstain
from
fleshly
lusts
,
which
war
against
the
Soul
:
Consider
what
your
condition
is
,
you
are
pilgrims
and
strangers
,
do
not
think
to
satisfie
your selves
here
.
A
man
when
he
comes
into
an
Inn
,
If
there
be
a
fair
cupbord
of
plate
he
is
not
troubled
that
it
is
not
his
own
,
Why
?
Because
he
is
going
away
;
so
let
us
not
be
troubled
when
we
see
othar
men
have
great
estates
,
but
we
have
not
,
why
?
we
are
going
away
into
another
Country
,
you
are
lodging
here
but
as
it
were
for
a
night
,
if
you
should
live
an
hundred
yeers
in
comparison
of
eternity
it
is
not
so
much
as
a
night
,
it
is
but
as
you
were
travelling
,
and
were
come
into
an
Inn
:
And
were
not
this
a
madnesse
for
a
man
to
be
discontent
because
he
hath
not
what
he
sees
there
,
seeing
it
may
be
he
is
to
go
away
again
within
half
a
quarter
of
an
hour
?
So
you
find
it
in
David
,
this
was
the
argument
that
brought
off
Davids
heart
from
the
things
of
this
world
,
and
set
him
upon
other
manner
of
things
,
Psal.
119.19
.
I
am
a
stranger
in
the
earth
,
hide
not
thy
Commandements
from
me
:
I
am
a
stranger
in
the
earth
(
what
then
)
then
Lord
let
me
have
the
knowledge
of
thy
Commandements
and
it's
sufficient
,
as
for
the
things
of
the
earth
I
stand
not
upon
them
whether
I
have
much
or
little
,
but
hide
not
thy
Commandements
from
me
,
Lord
let
me
know
the
rule
that
I
should
guide
my
life
by
.
Again
,
We
are
not
only
travellers
but
souldiers
,
this
is
the
condition
of
the
life
in
which
we
are
here
in
this
world
:
and
therefore
we
are
to
behave
our selves
accordingly
.
So
the
Apostle
makes
use
of
this
argument
in
writing
unto
Timothy
,
2
Tim.
2.3
.
Thou
therefore
endure
hardnesse
as
a
good
souldier
of
Jesus
Christ
.
The
very
thought
of
the
condition
of
a
man
that
is
a
souldier
,
doth
still
his
disquiet
of
heart
:
when
he
is
abroad
,
he
hath
not
that
accomodations
in
his
quarters
as
he
hath
in
his
own
family
;
perhaps
a
man
that
had
his
bed
and
curtains
drawn
about
him
,
and
all
accomodations
in
his
chamber
;
now
perhaps
somtimes
he
must
be
put
to
lie
upon
straw
,
and
he
thinketh
with
himself
,
I
am
a
souldier
and
it
is
sutable
to
my
condition
:
he
must
have
his
bed
warm'd
at
home
,
but
he
must
lie
abroad
in
the
fields
when
he
is
a
souldier
;
and
the
very
thought
of
this
condition
in
which
he
stands
quiets
him
in
all
things
;
yea
and
he
goes
rejoycing
,
to
think
this
is
but
sutable
to
my
condition
in
which
God
hath
put
me
:
so
it
should
be
with
us
in
respect
of
this
world
.
Now
would
it
not
be
an
unseemly
thing
to
see
a
souldier
go
whyning
up
and
down
with
the
finger
in
the
eye
and
complaying
,
that
he
hath
not
hot
meat
every
meal
,
and
his
bed
warm'd
as
he
had
at
home
.
Now
Christians
they
know
that
they
are
in
their
warfare
,
they
are
here
in
this
world
fighting
and
combating
with
the
enemies
of
their
souls
and
eternal
condition
,
and
they
must
be
willing
to
endure
hardnesse
here
.
The
right
understanding
of
this
,
that
God
hath
put
them
into
such
a
condition
,
it
is
that
that
will
content
them
,
especially
when
they
consider
that
they
are
certain
of
the
victory
,
and
that
ere
long
they
shall
triumph
with
Jesus
Christ
,
and
then
all
their
sorrows
shall
be
done
away
,
and
their
tears
wiped
from
their
eyes
.
A
souldier
is
content
to
endure
hardnesse
though
he
knows
not
that
he
shall
have
the
victory
,
but
a
Christian
knows
himself
to
be
a
souldier
,
and
knows
that
he
shall
conquer
and
triumph
with
Jesus
Christ
to
all
eternity
.
And
that
's
the
fourth
lesson
that
Christ
doth
teach
the
soul
when
he
brings
it
into
his
School
,
to
learn
the
Art
of
Contentment
,
he
makes
him
understand
throughly
the
relation
in
which
he
hath
placed
him
in
,
in
this
world
.
The
Fifth
lesson
that
Christ
teaches
,
it
is
this
,
He
teacheth
us
wherein
consists
any
good
that
is
to
be
enjoyed
in
any
creature
in
the
world
.
It
's
true
,
before
it
hath
been
taught
that
there
is
a
vanity
in
the
Creature
,
that
is
,
take
the
Creature
considered
in
it's
self
,
but
yet
though
there
be
a
vanity
in
the
Creature
in
it's
self
,
in
respect
of
satisfying
the
soul
for
it's
portion
,
yet
there
is
some
goodnesse
in
the
Creature
,
though
there
be
a
vanity
there
's
some
desirablenesse
:
But
wherein
doth
that
consist
?
It
consists
not
in
the
nature
of
the
Creature
it self
,
for
that
is
nothing
but
vanity
,
but
it
consists
in
the
reference
it
hath
to
the
first
being
of
all
things
.
This
is
a
Lesson
that
Christ
teaches
,
if
there
be
any
good
in
an
estate
,
or
in
any
comforts
in
this
world
,
it
is
not
so
much
that
it
pleases
my
sence
,
that
it
is
sutable
to
my
body
,
but
the
reference
it
hath
to
God
the
first
being
,
that
by
these
creatures
there
should
be
somewhat
of
Gods
goodnesse
conveyed
to
me
,
and
I
may
have
a
sanctified
use
of
the
creature
to
draw
me
neerer
to
God
,
and
that
I
enjoy
more
of
God
,
and
be
made
more
servicable
for
the
glory
of
God
in
the
place
where
God
hath
set
me
,
here
's
the
good
of
the
Creature
;
Oh
were
we
but
instructed
in
this
lesson
,
did
we
but
understand
,
and
throughly
beleeve
this
to
be
a
truth
,
that
there
is
no
creature
in
all
the
world
hath
any
goodnesse
in
it
any
further
then
it
hath
reference
to
the
first
infinit
supream
good
of
all
,
that
so
far
as
I
can
enjoy
God
in
it
,
so
far
it
is
good
to
me
,
and
so
far
as
I
do
not
enjoy
God
in
it
,
so
far
there
is
no
goodnesse
in
any
thing
that
I
have
in
the
Creature
,
how
easie
were
it
then
for
one
to
be
contented
;
as
thus
,
Suppose
a
man
had
a
great
estate
but
a
few
years
ago
,
and
now
it
is
all
gone
,
I
would
but
appeale
to
this
man
,
when
you
had
your
estate
,
wherein
did
you
account
the
good
of
that
estate
to
consist
?
a
carnal
heart
would
say
,
any
body
might
know
that
;
that
it
brought
me
in
so
much
a
year
,
and
that
I
could
fare
of
the
best
,
and
be
a
man
of
repute
in
the
place
where
I
live
,
and
men
would
regard
what
I
said
,
I
might
be
cloathed
as
I
would
,
and
lay
up
portions
for
my
children
,
in
this
consisted
the
good
of
my
estate
;
this
man
now
never
came
into
the
School
of
Christ
to
know
wherein
the
good
of
an
estate
did
consist
,
no
marvail
if
he
be
disquieted
when
he
hath
lost
his
estate
:
But
now
a
Christian
that
hath
been
in
the
School
of
Christ
,
and
hath
been
instructed
in
the
art
of
Contentment
,
when
such
a
one
hath
an
estate
,
he
thinks
,
in
that
I
have
an
estate
above
my
brethren
,
in
this
consists
the
good
of
it
tome
,
in
that
I
have
an
opportunity
to
serve
God
the
better
,
and
I
enjoy
a
great
deal
of
Gods
mercy
to
my
Soul
conveyed
to
me
through
the
Creature
,
and
hereby
I
am
inabled
to
do
a
great
deal
of
good
,
and
therein
I
account
the
good
of
my
estate
.
Now
God
hath
taken
this
away
from
me
,
now
if
God
will
be
pleased
to
make
up
the
enjoyment
of
himself
another
way
;
that
is
,
will
call
me
to
honour
him
by
suffering
,
and
if
I
may
do
God
as
much
service
now
in
my
way
of
suffering
,
that
is
to
shew
forth
the
Grace
of
his
Spirit
in
the
way
of
my
suffering
as
I
did
in
the
way
of
prosperity
,
I
have
as
much
of
God
as
I
had
before
;
if
I
may
be
led
to
God
in
my
low
condition
,
as
much
as
I
was
in
my
prosperous
condition
,
I
have
as
much
comfort
and
contentment
as
I
had
before
.
Obj.
But
you
wil
say
,
it
is
true
,
If
I
could
honour
God
in
my
low
estate
as
much
as
in
my
prosperous
estate
then
it
were
somewhat
,
but
how
can
that
be
?
Answ.
You
must
know
the
special
honour
that
God
hath
from
his
creatures
in
this
world
,
it
is
the
manifestation
of
the
Graces
of
his
Spirit
;
It
's
true
,
God
hath
a
great
deal
of
honour
when
a
man
is
in
a
publick
place
,
and
so
he
is
able
to
do
a
great
deal
of
good
,
to
countenance
Godlinesse
,
and
discountenance
Sin
,
but
the
main
thing
is
in
our
shewing
forth
the
vertues
of
him
that
hath
called
us
out
of
darkness
into
his
marvellous
light
.
Now
if
I
can
say
that
through
Gods
mercy
in
my
affliction
I
find
the
Graces
of
Gods
Spirit
working
as
strongly
in
me
as
ever
they
did
when
I
had
my
estate
,
I
am
where
I
was
,
yea
I
am
fully
in
as
good
a
condition
,
for
I
have
that
good
now
that
I
had
in
my
prosperous
estate
,
for
I
accounted
the
good
of
it
but
in
my
enjoyment
of
God
,
and
honouring
of
God
,
and
now
God
hath
blest
the
want
of
it
to
stir
up
the
Graces
of
his
Spirit
in
my
soul
,
and
this
is
the
work
that
now
God
cals
me
to
,
and
I
must
account
God
is
most
honoured
when
I
do
the
work
that
he
cals
me
to
,
he
set
me
a
work
in
my
prosperous
estate
at
that
time
,
to
honour
him
in
that
condition
,
and
now
he
sets
me
a
work
at
this
time
to
honour
him
in
this
condition
:
Now
God
is
most
honoured
when
I
can
turn
from
one
condition
to
another
according
as
he
cals
me
to
it
:
would
you
account
your selves
to
be
honoured
by
your
servants
,
when
you
set
them
about
a
work
that
hath
some
excellency
,
and
they
will
go
on
and
on
,
and
you
cannot
get
them
off
from
it
?
Now
let
the
work
be
never
so
good
,
yet
if
you
will
call
them
off
to
another
work
you
do
expect
that
they
should
manifest
so
much
respect
to
you
as
to
be
content
to
come
off
from
that
,
though
they
be
set
about
a
meaner
work
,
if
it
be
more
sutable
to
your
ends
.
So
you
were
in
a
prosperous
estate
,
and
there
God
called
you
to
some
service
that
you
took
some
pleasure
in
;
but
suppose
God
saith
,
I
will
use
you
in
a
suffering
condition
,
and
I
will
have
you
honour
me
in
that
way
,
now
here
's
the
honouring
of
God
that
you
can
turn
this
way
or
that
way
,
as
God
cals
you
to
it
;
thus
now
you
having
learned
this
,
That
the
good
of
the
Creature
cansists
in
the
enjoyment
of
God
in
it
,
and
the
honouring
of
God
by
it
,
you
can
be
content
,
because
you
have
the
same
good
that
you
had
before
.
And
that
's
the
Fifth
lesson
.
The
Sixth
Lesson
that
Christ
doth
teach
the
soul
that
hee
brings
into
this
School
,
is
this
,
Hee
doth
instruct
such
a
man
or
woman
in
the
knowledge
of
their
own
hearts
:
you
must
learn
this
or
you
will
never
learn
Contentment
;
you
must
learn
to
know
your
own
hearts
well
,
to
be
good
studients
of
your
own
hearts
,
you
cannot
al
be
scholers
in
the
arts
and
sciences
in
the
world
,
but
you
may
all
be
students
in
your
own
hearts
,
you
cannot
reade
in
the
book
(
many
of
you
,
)
but
God
expects
that
every
day
you
should
turn
over
a
leaf
in
your
own
hearts
;
you
will
never
come
to
get
any
skil
in
this
Mysterie
,
except
you
study
the
book
of
your
own
hearts
:
Marriners
,
they
have
their
books
that
they
study
,
those
that
will
be
good
Navigaters
,
and
Scholers
they
have
their
books
;
those
that
study
Logick
,
they
have
their
books
according
to
that
;
and
those
that
would
study
Rhetorick
and
Philosophy
have
their
books
according
to
that
;
and
those
that
study
Divinity
,
they
have
their
books
whereby
they
come
to
be
helped
in
the
study
of
Divinity
:
but
a
Christian
next
to
the
book
of
God
is
to
look
into
the
book
of
his
own
heart
,
and
to
reade
over
that
,
and
this
will
help
you
to
Contentment
these
three
waies
:
1.
By
the
studying
of
thy
heart
,
thou
wilt
come
presently
to
discover
wherein
thy
discontent
lies
;
when
thou
art
discontented
,
thou
wilt
find
out
the
root
of
any
discontentment
if
thou
doest
study
thy
heart
well
:
many
men
and
women
they
are
discontented
,
and
the
truth
is
they
know
not
wherfore
,
they
think
this
&
the
other
thing
is
the
cause
,
but
a
man
or
woman
that
knows
their
own
heart
,
they
will
find
out
presently
where
the
root
of
their
discontent
lies
,
that
it
lies
in
such
a
corruption
,
and
distemper
of
my
heart
,
that
now
through
Gods
mercie
I
have
found
out
;
It
is
in
this
case
as
it
is
with
a
little
child
that
is
very
froward
in
the
house
,
if
a
stranger
comes
in
he
doth
not
know
what
the
matter
is
,
perhaps
the
stranger
will
give
the
child
a
rattle
,
or
a
nut
,
or
such
a
thing
to
quiet
it
,
but
when
the
Nurse
comes
she
knows
the
temper
and
disposition
of
the
Child
,
and
therefore
knows
best
how
to
quiet
it
;
so
it
is
here
just
thus
for
all
the
world
,
when
we
are
strangers
with
our
own
hearts
we
are
mightily
discontented
,
and
know
not
how
to
quiet
our selves
,
because
we
know
not
wherein
the
disquiet
lieth
:
and
indeed
when
we
are
strangers
to
our
own
hearts
we
cannot
tell
how
to
quiet
our selves
,
but
if
we
be
very
well
verst
in
our
own
hearts
,
when
any
thing
fals
out
so
as
to
disquiet
us
,
we
find
out
the
cause
of
it
presently
,
and
so
quickly
come
to
be
quiet
.
So
a
man
that
hath
a
Watch
,
and
he
understands
the
use
of
every
wheel
and
pin
,
if
it
goes
amisse
he
will
presently
find
out
the
cause
of
it
:
but
one
that
hath
no
skill
in
a
Watch
,
when
it
goes
amisse
he
knows
not
what
the
matter
is
,
and
therefore
cannot
mend
it
.
So
indeed
our
hearts
are
as
a
Watch
,
and
there
are
many
wheels
,
and
windings
and
turnings
there
,
and
we
should
labour
to
know
our
hearts
well
,
that
when
they
are
out
of
tune
we
may
know
what
the
matter
is
.
2
This
knowledge
of
our
hearts
wil
help
us
to
Contentment
because
by
this
we
shall
come
to
know
what
is
most
sutable
to
our
condition
.
As
thus
,
a
man
that
knows
not
his
own
heart
he
thinks
not
what
need
he
hath
of
affliction
,
and
upon
that
he
is
disquieted
;
but
that
man
or
woman
that
hath
studied
their
own
hearts
,
when
God
comes
with
afflictions
upon
them
,
they
can
say
,
I
would
not
for
any
thing
in
the
world
have
been
without
this
affliction
,
God
hath
so
suted
this
affliction
to
my
condition
,
and
hath
come
in
such
a
way
,
that
if
this
affliction
had
not
come
I
am
affraid
I
should
have
fallen
into
sin
;
a
poor
country
man
that
takes
Phisick
,
the
Phisick
works
,
and
he
thinks
it
will
kill
him
,
because
he
knows
not
the
ill
humours
that
are
in
his
body
,
and
therefore
he
understands
not
how
sutable
the
Physick
is
to
him
;
but
a
Physitian
takes
a
purge
,
and
it
makes
him
extreamly
sick
,
saith
the
Physitian
I
like
this
the
better
,
it
doth
but
work
upon
the
humour
that
I
know
is
the
matter
of
my
disease
,
and
upon
that
such
a
man
that
hath
knowledge
and
understanding
in
his
body
,
and
the
cause
of
his
distemper
,
he
is
not
troubled
or
disquieted
:
So
would
we
be
if
we
did
but
know
the
distempers
of
our
own
hearts
,
carnal
men
and
women
they
know
not
their
own
spirits
,
and
therefore
they
fling
and
vex
upon
every
affliction
that
doth
befall
them
,
they
know
not
what
distempers
are
in
their
hearts
that
may
be
healed
by
their
afflictions
,
if
it
please
God
to
give
them
a
sanctified
use
of
them
.
3
By
knowing
their
own
hearts
,
they
know
what
they
are
able
to
manage
,
and
by
this
means
they
come
to
be
Content
;
the
Lord
perhaps
takes
away
many
comforts
from
them
that
they
had
before
,
or
denies
them
some
things
that
they
hoped
to
have
got
;
now
they
by
knowing
their
hearts
know
this
,
that
they
were
not
able
to
mannage
such
an
estate
,
and
they
were
not
able
to
mannage
such
prosperity
,
God
saw
it
,
and
(
saith
a
poor
soul
)
I
am
in
some
measure
convinced
by
looking
into
mine
own
heart
,
that
I
was
not
able
to
mānage
such
a
condition
.
A
man
desires
greedily
to
gripe
more
perhaps
than
he
is
able
to
mānage
,
and
so
undoes
himself
:
as
countrey
men
do
observe
,
that
if
they
doe
over-stock
their
Land
it
will
quickly
spoyl
them
,
and
so
a
wise
Husband-man
that
knows
how
much
his
ground
will
bear
he
is
not
troubled
that
he
hath
not
so
much
stock
as
others
,
why
?
because
he
knows
he
hath
not
ground
enough
for
so
great
a
stock
,
and
that
quiets
him
;
so
many
men
and
women
that
know
not
their
own
hearts
,
they
would
fain
have
a
prosperous
estate
as
others
have
,
but
if
they
knew
their
own
hearts
they
would
know
that
they
were
not
able
to
mannage
it
:
if
one
of
your
little
children
of
three
or
four
yeers
old
should
be
crying
for
the
coat
of
her
that
is
twelve
or
twenty
yeers
old
,
and
say
,
why
may
not
I
have
a
coat
as
long
as
my
sisters
?
If
she
had
,
it
would
soon
trip
up
her
heels
,
and
break
her
face
,
but
when
the
Child
comes
to
understanding
she
is
not
discontented
,
because
her
coat
is
not
so
long
as
her
sisters
,
but
saith
,
my
coat
is
fit
for
me
,
and
therein
takes
Content
;
So
if
we
come
to
understanding
in
the
School
of
Christ
we
will
not
cry
,
why
have
not
I
such
an
estate
as
others
have
?
the
Lord
seeth
that
I
am
not
able
to
mannage
it
,
and
I
see
it
my self
by
the
knowing
of
mine
own
heart
.
You
shall
have
children
if
they
see
but
a
knife
,
they
will
cry
for
it
because
they
know
not
their
strength
and
that
they
are
not
able
to
mannage
it
,
but
you
know
they
are
not
able
to
mannage
it
,
and
therefore
you
will
not
give
it
them
,
and
when
they
come
to
so
much
understanding
as
to
know
that
they
are
not
able
to
mannage
it
,
they
will
not
cry
for
it
;
so
we
would
not
cry
for
such
and
such
things
if
we
knew
that
we
were
not
able
to
mannage
them
:
when
you
vex
and
fret
for
what
you
have
not
,
I
may
say
to
you
as
Christ
saith
,
you
know
not
of
what
spirits
you
are
.
It
was
a
speech
of
Oecolampadius
to
Parillus
,
saith
he
(
when
they
were
speaking
about
his
extream
poverty
,
)
Not
so
poor
,
though
I
have
been
very
poor
,
yet
I
would
be
poorer
,
I
could
be
willing
to
be
poorer
than
I
am
,
for
the
truth
is
(
as
if
he
should
say
)
the
Lord
knew
that
that
was
more
sutable
to
me
,
and
I
knew
that
my
own
heart
was
such
,
that
a
poor
condition
was
more
sutable
to
me
than
a
rich
;
so
certainly
would
we
say
if
we
knew
our
own
hearts
,
that
such
and
such
a
condition
is
better
for
me
than
if
it
had
been
otherwise
.
The
Seventh
lesson
,
Is
the
burden
of
a
prosperous
estate
.
Such
a
one
that
comes
into
Christ's
School
to
be
instructed
in
this
Art
,
never
comes
to
attain
to
any
great
skill
in
this
Art
untill
he
comes
to
understand
the
burden
that
is
in
a
prosperous
estate
.
Object
.
You
will
say
,
What
burden
is
there
in
a
prosperous
estate
.
Answ.
Yes
certainly
a
great
burden
,
and
there
needs
a
great
strength
to
bear
it
:
as
men
had
need
of
strong
brains
that
can
bear
strong
wine
,
so
they
had
need
of
strong
spirits
that
are
able
to
bear
prosperous
conditions
,
and
not
to
do
themselves
hurt
;
there
's
a
fourfold
burden
in
a
prosperous
estate
.
Many
men
and
women
look
at
the
shine
and
glittering
of
prosperity
,
but
they
little
think
of
the
burden
,
but
there
's
a
fourfould
burden
.
1
There
's
A
burden
of
trouble
.
A
rose
hath
it's
prickles
,
and
so
the
Scripture
saith
that
he
that
will
be
rich
pierceth
himself
through
with
many
sorrows
,
1
Tim.
6.10
.
If
a
mans
heart
be
set
upon
it
that
he
must
be
rich
,
and
he
will
be
rich
,
such
a
man
will
pierce
himself
through
with
many
sorrows
;
he
looks
upon
the
delight
and
glory
of
riches
that
appears
outwardly
,
but
he
considers
not
what
piercing
sorrows
he
may
meet
withal
in
them
:
The
consideration
of
the
trouble
in
a
prosperous
condition
I
have
divers
times
thought
of
,
and
I
cannot
tell
by
what
similitude
to
expresse
it
better
than
by
travelling
in
some
champian
country
,
where
round
about
is
very
fair
and
sandy
ground
,
and
you
see
there
a
Town
a
great
way
off
in
a
bottom
,
and
you
think
,
Oh
how
bravely
is
that
Town
seated
,
but
when
you
come
and
ride
into
the
Town
,
you
shall
ride
through
a
durty
lane
and
through
a
company
of
fearful
durty
holes
,
and
you
could
not
see
the
durty
lane
and
holes
when
you
were
two
or
three
miles
off
;
so
sometimes
we
look
upon
the
prosperity
of
men
and
think
such
a
man
lives
bravely
and
comfortably
,
but
if
we
did
but
know
what
troubles
he
meets
withal
in
his
family
,
in
his
estate
,
in
his
dealings
with
men
,
we
would
not
think
his
condition
so
happy
.
One
may
have
a
very
fine
new
shoe
,
but
no
body
knows
where
it
pinches
him
but
he
that
hath
it
on
;
so
you
think
such
and
such
men
are
happy
,
but
they
may
have
many
troubles
that
you
little
think
of
.
2
There
is
a
burden
of
danger
in
it
.
Men
that
are
in
a
prosperous
condition
they
are
in
a
great
deal
of
danger
,
you
see
some
times
in
the
evening
when
you
light
up
your
candles
,
the
mothes
and
the
gnats
will
be
flying
up
and
down
in
the
candle
,
but
they
scorch
their
wings
,
and
there
they
fal
down
dead
;
so
there
is
a
great
deal
of
danger
in
a
prosperous
estate
,
those
men
that
are
set
upon
a
Pinacle
on
high
,
these
men
they
are
in
greater
danger
than
other
men
are
.
Honey
we
know
doth
invite
Bees
and
Wasps
unto
it
,
and
so
the
sweet
of
prosperity
doth
invite
the
Devil
and
temptation
.
Men
that
are
in
a
prosperous
estate
are
subject
to
many
temptations
that
other
men
are
not
subject
to
.
The
Scripture
cals
the
Devil
Beelzebub
,
that
is
the
god
of
flies
,
&
so
Beelzebub
come
where
the
honey
of
prosperity
is
,
they
are
in
very
great
danger
of
temptations
that
are
in
a
prosperous
condition
.
The
dangers
of
men
that
are
in
a
prosperous
estate
that
have
more
than
others
,
should
be
considered
of
by
those
that
are
lower
,
think
with
thy selfe
,
though
they
be
above
me
,
yet
they
are
in
more
danger
than
I
am
,
the
tal
trees
are
more
shattered
a
great
deal
than
low
shrubs
,
so
you
know
the
ship
that
hath
all
the
sails
up
,
the
top
sail
&
all
in
a
storm
,
this
is
in
more
danger
than
that
that
hath
al
the
sails
drawn
in
:
And
so
men
that
have
their
Top-gallant
,
and
all
up
and
brave
,
they
are
more
like
to
be
drown'd
,
drown'd
in
perdition
than
other
men
are
;
and
therefore
you
know
what
the
Scripture
saith
,
how
hard
it
is
for
rich
men
to
go
into
the
kingdom
of
Heaven
:
such
a
text
should
make
poor
people
to
be
contented
with
their
estates
.
We
have
a
notable
example
for
that
in
the
Children
of
Kohath
,
you
shall
find
that
they
were
in
a
more
excellent
estate
than
the
other
of
the
Levites
,
but
they
were
in
more
danger
than
the
other
,
and
more
trouble
.
First
,
That
the
Children
of
Kohath
were
in
a
higher
condition
than
other
of
the
Levites
,
that
I
'le
shew
you
out
of
the
fourth
of
Numb
.
4.
vers.
there
you
shall
find
what
their
condition
was
.
This
shall
be
the
service
of
the
sons
of
Kohath
in
the
Tabernacle
of
the
Congregation
about
the
most
holy
things
.
Mark
,
the
Levites
were
exercised
about
holy
things
;
but
the
sons
of
Kohath
,
their
service
was
about
the
most
holy
things
of
all
:
and
you
shall
find
in
the
21.
of
Joshua
,
vers.
10.
That
God
did
honour
the
sons
of
Kohath
in
a
more
special
manner
than
he
did
honor
the
other
Levites
,
which
honour
the
Children
of
Aaron
(
being
of
the
families
of
the
Kohathites
,
who
were
of
the
Children
of
Levi
)
had
,
for
theirs
was
the
first
lot
,
and
they
were
prefer'd
before
the
other
families
of
Levi
,
those
that
were
imployed
in
the
most
honourable
imployment
,
they
had
the
most
honourable
Lot
,
the
first
Lot
fell
to
them
:
thus
you
see
God
honoured
the
Children
of
the
Kohathites
.
But
(
might
other
Levites
say
)
how
hath
God
prefer'd
this
family
before
us
?
They
were
honoured
more
than
the
other
were
:
But
now
,
mark
their
burden
that
comes
in
with
their
honour
,
and
that
I
'le
shew
you
out
of
two
Scriptures
,
the
first
is
,
Numb
.
7.6
,
7
,
8
,
9.
And
Moses
took
the
Wagons
and
the
Oxen
,
and
gave
them
unto
the
Levites
.
Two
wagons
and
four
oxen
be
gave
unto
the
sons
of
Gershom
,
according
to
their
service
:
and
four
wagons
and
eight
oxen
he
gave
unto
the
sons
of
Merari
,
according
unto
their
service
,
under
the
hand
of
Ithamer
the
son
of
Aaron
the
Priest
.
But
saith
he
in
the
9.
vers
.
Vnto
the
sons
of
Kohath
he
gave
none
;
because
the
service
of
the
Sanctuary
that
belonged
unto
them
,
was
,
that
they
should
bear
upon
their
shouldiers
.
Mark
,
the
other
Levites
had
oxen
,
and
wagons
given
to
them
,
to
ease
them
of
their
service
:
but
(
saith
he
)
to
the
sons
of
Kohath
he
gave
none
,
but
they
should
bear
their
service
upon
their
shoulders
;
and
that
's
the
reason
why
God
was
so
displeased
,
because
that
they
would
have
more
ease
in
Gods
service
than
God
would
have
them
,
for
whereas
they
should
carry
it
upon
their
shoulders
,
they
would
carry
it
upon
a
cart
:
Mark
here
,
you
see
the
first
burden
that
they
had
,
beyond
what
the
other
Levites
had
.
And
those
indeed
that
are
in
more
honourable
places
than
others
,
those
that
are
under
them
think
not
of
their
burden
that
they
are
to
carry
upon
their
shoulders
,
when
as
others
have
means
to
ease
them
;
and
many
times
those
that
are
imployed
in
the
Ministrie
,
or
Majestracie
,
that
sit
at
the
stern
to
order
the
great
Affairs
of
the
Common-wealth
and
State
,
you
think
they
live
bravely
:
they
lie
awake
when
you
are
asleep
;
if
you
knew
the
burden
that
lies
upon
their
spirits
,
you
would
think
that
your
labour
and
burden
were
verie
little
in
comparison
of
theirs
.
2.
There
's
another
burden
of
danger
more
than
the
rest
,
and
that
you
shall
find
in
Numb
.
4.17
.
And
the
Lord
spake
unto
Moses
and
unto
Aaron
,
saying
,
Cut
ye
not
off
the
tribe
of
the
families
of
the
Kohathites
from
among
the
Levites
,
but
thus
do
unto
them
that
they
may
live
and
not
die
:
When
they
approch
unto
the
most
holy
things
,
Aaron
and
his
sons
shall
go
in
and
appoint
them
every
one
to
his
service
and
to
his
burden
;
but
they
shall
not
go
in
to
see
when
the
holy
things
are
covered
,
lest
they
die
.
Mark
this
text
:
saith
the
Lord
to
Moses
and
Aaron
,
Cut
ye
not
off
the
tribe
of
the
family
of
the
Kohathites
from
among
the
Levites
.
Cut
them
not
off
,
why
?
what
had
they
done
?
had
they
done
any
thing
amisse
?
no
,
they
had
not
done
any
thing
that
provoked
God
:
but
the
meaning
is
this
;
Take
a
great
care
of
the
family
of
the
Kohathites
,
to
instruct
them
in
their
duty
that
they
were
to
do
;
for
(
saith
God
)
they
are
in
a
great
deal
of
danger
,
being
to
serve
in
the
most
holy
things
:
if
they
should
go
in
to
see
the
holy
things
more
than
God
would
have
them
,
it
is
as
much
as
their
lives
are
worth
,
and
therefore
if
you
should
but
neglect
them
,
and
not
inform
them
thorowly
in
their
duty
they
would
be
undone
:
(
saith
God
)
they
are
to
administer
in
the
most
holy
things
,
and
if
they
should
but
dare
to
presume
to
do
any
thing
otherwise
than
God
would
have
them
about
those
services
,
it
would
cost
them
their
lives
;
and
therefore
be
not
you
carelesse
of
them
,
for
if
you
neglect
them
you
will
be
a
means
of
cutting
them
off
.
Thus
you
see
the
danger
that
the
family
of
the
Kohathites
were
in
;
they
were
prefer'd
before
others
,
but
they
were
in
more
danger
.
So
you
think
there
are
such
men
in
a
parish
that
bear
the
sway
,
and
are
imployed
in
publick
service
,
and
they
carry
all
before
them
;
but
you
consider
not
their
danger
.
And
so
the
Ministers
,
they
stand
in
the
fore-front
of
all
the
spight
and
mallice
of
ungodly
men
:
indeed
God
imployes
them
in
honourable
service
,
and
that
service
that
the
Angels
would
take
delight
in
;
but
though
the
service
be
honourable
,
above
the
imployment
of
other
works
,
yet
the
burden
of
danger
,
that
likewise
is
greater
than
the
danger
of
men
that
are
in
an
inferiour
condition
.
Now
when
the
Soul
comes
to
get
wisdom
from
Christ
to
think
of
the
danger
that
it
is
in
,
then
it
wil
be
content
with
that
low
estate
in
which
it
is
.
A
poor
man
that
is
in
a
low
condition
,
thinks
,
I
am
low
,
and
others
are
raised
,
but
I
know
not
what
their
burden
is
:
and
so
,
if
he
be
rightly
instructed
in
the
school
of
Christ
he
coms
to
be
contented
.
3.
I
a
prosperous
estate
there
is
the
burden
of
duty
.
You
look
only
at
the
sweet
and
comfort
that
they
have
,
and
the
honour
and
respect
that
they
have
that
are
in
a
prosperous
condition
;
but
you
must
consider
of
the
duty
that
they
owe
to
God
:
God
requires
more
duty
at
their
hands
than
at
yours
,
you
are
ready
to
be
discontented
that
you
have
not
such
parts
and
abilities
as
such
have
,
but
God
requires
more
duty
of
them
that
have
more
parts
,
God
requires
more
duty
of
them
that
have
greater
estates
than
of
you
that
have
not
such
estates
:
Oh
you
would
faine
have
the
honour
,
but
can
you
carrie
the
burden
of
the
duty
.
4.
The
last
is
,
The
burden
of
account
in
a
prosperous
estate
.
There
is
a
great
account
that
they
are
to
give
to
God
that
enjoy
great
estates
and
a
prosperous
condition
:
Now
we
are
all
stewards
,
and
one
is
a
steward
to
a
meaner
man
,
perhaps
but
an
ordinary
Knight
;
another
is
a
steward
to
a
Noble-man
,
an
Earle
:
now
the
steward
of
the
meaner
man
,
he
hath
not
so
much
as
the
other
hath
under
his
hand
:
now
shall
he
be
discontented
because
there
comes
not
so
much
under
his
hand
as
under
the
others
?
No
thinks
he
I
have
lesse
,
and
I
am
to
give
the
lesse
account
:
So
your
account
in
comparison
of
the
Ministers
and
Magistrates
will
be
nothing
;
you
are
to
give
an
account
of
your
own
souls
,
and
so
are
they
,
you
are
to
give
an
account
for
your
own
family
,
and
so
are
they
,
but
you
are
not
to
give
account
for
Congregations
,
and
for
Towns
,
and
Cities
,
and
Countries
.
You
think
of
Princes
and
Kings
,
Oh!
what
a
glorious
condition
they
are
in
.
But
what
do
you
think
of
a
King
to
give
account
for
all
the
disorder
and
wickednesse
in
a
Kingdom
that
he
possibly
might
have
prevented
?
What
abundance
of
glory
might
a
Prince
bring
to
God
if
so
be
that
he
bent
his
soul
and
all
his
thoughts
to
lift
up
the
Name
of
God
in
a
Kingdom
;
now
what
God
loses
for
want
of
this
,
that
King
,
Prince
,
or
Governour
he
must
give
an
account
for
.
It
's
a
speech
of
Chrysostom
in
that
place
of
the
Hebrewes
,
where
it
's
said
that
men
must
give
an
account
for
their
souls
,
he
wonders
that
any
men
in
publick
place
can
be
saved
,
because
their
account
is
so
great
that
they
are
to
give
.
And
I
remember
I
have
read
a
speech
of
Philip
that
was
King
of
Spaine
,
(
though
the
story
saith
of
him
,
that
he
had
such
a
natural
conscience
,
that
he
profest
he
would
not
do
any
thing
against
his
conscience
,
no
not
in
secret
for
the
gaining
of
the
world
,
yet
when
this
man
was
to
die
)
Oh
saith
he
,
that
I
had
never
been
a
King
;
Oh
that
I
had
liv'd
a
sollitary
and
privat
life
all
my
daies
;
then
should
I
have
died
a
great
deal
more
securely
,
I
should
with
more
confidence
have
gone
before
the
Throne
of
God
to
give
my
account
:
but
here
's
the
fruit
of
my
kingdom
,
that
I
had
all
the
glory
of
it
,
it
hath
made
my
account
to
be
harder
to
give
to
God
:
and
thus
he
cries
out
when
he
was
to
die
.
And
therefore
you
that
live
in
private
conditions
remember
this
,
If
you
come
into
Christ's
School
,
and
be
taught
this
lesson
,
you
will
be
quiet
in
your
afflictions
,
or
private
estate
,
in
regard
your
account
is
not
so
great
as
others
.
It
's
a
speech
I
remember
I
have
met
withall
in
Latimers
Sermons
that
he
was
wont
to
use
,
The
half
is
more
than
the
whole
.
That
is
,
when
a
man
is
in
a
mean
condition
,
he
is
but
halfe
way
towards
the
height
of
prosperity
that
others
are
in
:
yet
saith
he
,
this
is
more
safe
though
it
be
a
meaner
condition
than
others
.
Those
that
are
in
a
high
and
prosperous
condition
there
is
anexed
to
it
the
burden
of
trouble
,
and
of
danger
and
of
duty
,
and
of
account
.
And
thus
you
see
how
Christ
traines
up
his
Scholers
in
his
School
,
and
though
they
be
weak
otherwise
,
yet
by
his
Spirit
he
gives
them
wisdom
to
understand
these
aright
.
The
Eight
lesson
is
this
,
Christ
teaches
them
what
a
great
and
dreadful
evil
it
is
to
be
given
up
to
ones
hearts
desires
.
The
understanding
this
lesson
that
it
is
a
most
dreadful
evil
,
one
of
the
most
hideous
and
fearfull
evills
that
can
befall
any
man
upon
the
face
of
the
earth
,
for
God
to
give
him
up
to
his
hearts
desires
:
when
the
soul
understands
this
once
,
and
together
with
it
,
(
for
it
goes
along
together
)
that
spiritual
judgments
are
more
fearfull
than
any
outward
judgments
in
the
world
,
the
understanding
of
this
will
teach
any
one
to
be
content
in
Gods
crossing
of
them
in
their
desires
.
Thou
art
crost
in
thy
desires
,
now
thou
art
discontented
and
vext
and
fretted
at
it
,
is
that
thy
only
misery
that
thou
art
crost
in
thy
desires
?
no
no
,
thou
art
infinitly
mistaken
,
the
greatest
misery
of
all
is
for
God
to
give
thee
up
to
thy
hearts
lusts
and
desires
,
to
give
thee
up
to
thine
own
counsells
:
so
you
have
it
in
Psal
,
81.11
,
12.
But
my
people
would
not
hearken
to
my
voice
,
and
Israel
would
none
of
me
[
what
then
?
]
So
I
gave
them
up
unto
their
own
hearts
lusts
,
and
they
walked
in
their
own
counsels
.
Oh
saith
Bernard
let
me
not
have
such
a
miserie
as
that
is
,
for
to
give
me
what
I
would
have
,
to
give
me
my
hearts
desires
,
it
is
one
of
the
most
hideous
judgments
in
the
world
for
a
man
to
be
given
up
to
his
hearts
desires
.
We
have
not
indeed
in
Scripture
any
certain
evident
sign
of
a
reprobate
,
we
cannot
say
except
we
knew
a
man
had
committed
the
sin
against
the
Holy
Ghost
,
that
he
is
a
reprobate
,
for
we
know
not
what
God
may
work
upon
him
,
but
the
neerest
of
all
and
the
blackest
sign
of
a
reprobate
is
this
,
for
God
to
give
up
a
man
to
his
hearts
desires
,
all
the
pain
of
diseases
,
all
the
calamities
that
can
be
thought
of
in
the
world
,
are
no
judgments
in
comparison
of
this
,
for
a
man
to
be
given
up
to
his
hearts
desires
;
now
when
the
Soul
comes
to
understand
this
,
the
Soul
then
cries
out
,
why
am
I
so
troubled
that
I
have
not
my
desires
?
There
is
nothing
that
God
conveys
his
wrath
more
through
than
a
prosperous
estate
.
I
remember
I
have
read
of
a
Jewish
Tradition
that
they
say
of
Vzziah
,
when
God
struck
Vzziah
with
a
Leprosie
,
they
say
that
the
beams
of
the
Sun
was
darted
upon
the
fore-head
of
Vzziah
,
and
he
was
struck
with
a
Leprosie
by
the
darting
of
the
beams
of
the
Sun
upon
his
fore-head
;
the
Scripture
saith
,
Indeed
the
Priests
looked
upon
him
;
but
they
say
there
was
a
speciall
light
and
beam
of
the
Sun
upon
the
fore-head
that
did
discover
the
Leprosie
to
the
Priests
,
and
they
say
it
was
the
way
of
conveying
of
it
.
Whether
that
were
true
or
no
,
I
am
sure
this
is
true
,
that
the
strong
beams
of
the
Sun
of
prosperity
upon
many
men
makes
them
to
be
leprous
;
would
any
poor
man
in
the
countrey
have
been
discontented
that
he
was
not
in
Vzziahs
condition
?
he
was
a
great
King
,
I
but
there
was
the
Leprosie
in
his
fore-head
,
the
poor
man
may
say
,
though
I
live
meanly
in
the
countrey
yet
I
thank
God
my
body
is
whole
and
sound
,
would
not
any
man
rather
have
russet
and
skins
of
beasts
to
cloath
him
with
,
than
to
have
sattin
and
velvet
that
should
have
the
Plague
in
it
;
The
Lord
conveys
the
plague
of
his
curse
through
prosperity
,
as
much
as
through
any
thing
in
the
world
,
and
therefore
the
soul
coming
to
understand
this
,
this
makes
it
to
be
quiet
and
content
.
And
then
spirituall
judgments
are
the
greatest
judgments
of
all
;
the
Lord
laies
such
an
affliction
upon
my
outward
estate
,
but
what
if
he
had
taken
away
my
life
,
a
mans
health
is
a
greater
mercy
than
his
estate
,
and
you
that
are
poor
people
you
should
consider
of
that
;
but
is
the
health
of
a
mans
body
better
than
his
estate
?
what
is
the
health
of
a
mans
soul
?
that
's
a
great
deal
better
;
the
Lord
hath
inflicted
externall
judgements
,
but
he
hath
not
inflicted
spirituall
judgments
upon
thee
,
he
hath
not
given
thee
up
to
hardnesse
of
heart
,
and
taken
away
the
spirit
of
prayer
from
thee
in
thine
afflicted
estate
,
Oh
then
be
of
good
comfort
though
there
be
outward
afflictions
upon
thee
,
yet
thy
soul
,
thy
more
excellent
part
is
not
afflicted
.
Now
when
the
soul
comes
to
understand
this
,
that
here
lies
the
sore
wroth
of
God
to
be
given
up
to
a
mans
desires
,
and
for
spiritual
judgments
to
be
upon
a
man
,
this
quiets
him
,
and
contents
him
,
though
outward
afflictions
be
upon
him
;
perhaps
one
of
a
mans
children
hath
the
fit
of
an
ague
,
or
the
tooth-ach
,
but
perhaps
his
next
neighbour
hath
the
plague
,
or
all
his
Children
are
dead
of
the
plague
,
now
shall
he
be
so
discontented
,
because
his
Children
have
the
tooth-ach
when
his
neighbours
Children
are
dead
?
now
think
thus
,
Lord
thou
hast
laid
an
afflicted
condition
upon
me
,
but
Lord
thou
hast
not
given
me
the
plague
of
a
hard
heart
.
Now
take
these
Eight
things
before
mentioned
,
and
lay
them
together
,
and
you
may
well
apply
that
Scripture
in
the
29.
of
Isa.
the
last
verse
,
saith
the
text
there
,
They
also
that
erred
in
spirit
,
shall
come
to
understanding
;
and
they
that
murmured
shall
learn
doctrine
.
Hath
there
bin
any
of
you
(
as
I
fear
many
may
be
found
)
that
have
erred
in
spirit
,
even
in
regard
of
this
truth
that
now
we
are
preaching
of
,
and
many
that
have
murmured
,
Oh
that
this
day
you
might
come
to
understand
,
that
Christ
would
bring
you
into
his
School
,
and
search
you
understanding
,
And
they
that
murmured
shall
learn
doctrine
:
what
doctrine
shall
they
learn
?
These
Eight
Doctrines
that
I
have
opened
to
you
.
And
if
you
will
but
throughly
study
these
lessons
that
I
have
set
before
your
eyes
:
It
will
be
a
speciall
help
and
means
to
cure
your
murmurings
against
,
and
repinings
at
the
hand
of
God
:
And
so
you
will
come
to
learn
Christian
Contentment
.
The
Lord
teach
you
thoroughly
by
his
Spirit
these
lessons
of
Contentment
.
SERMON
VI.
PHILIPPIANS
.
4.11
.
I
Shall
only
adde
one
lesson
more
in
the
learning
of
Contentment
,
&
then
I
shal
come
to
the
Fourth
Head
,
The
excellency
of
Contentment
.
The
Ninth
and
last
lesson
that
Christ
teaches
those
that
he
doth
instruct
in
this
Art
of
Contentment
,
It
is
the
right
knowledge
of
Gods
providence
,
and
therein
are
these
Four
things
.
1
The
universality
of
providence
,
that
the
Soul
must
be
throughly
instructed
in
to
come
to
this
Art
,
to
understand
the
universality
of
providence
,
that
is
;
how
the
providence
of
God
goes
through
the
whole
world
,
extends
it's
self
to
every
thing
:
Not
only
that
God
by
his
providence
doth
rule
the
world
,
and
govern
all
things
in
generall
,
but
that
it
reaches
to
every
particular
,
not
only
to
Kingdoms
,
to
order
the
great
affairs
of
Kingdoms
,
but
it
reaches
to
every
mans
family
,
it
reaches
to
every
person
in
the
family
,
it
reaches
to
every
condition
,
yea
to
every
passage
,
to
every
thing
that
fals
out
concerning
thee
in
every
particular
,
not
one
hair
falleth
from
thy
head
,
not
a
Sparrow
to
the
ground
without
the
providence
of
God
.
There
's
nothing
befals
thee
good
or
evill
,
but
there
is
a
providence
of
the
infinite
eternal
First-Being
in
that
thing
,
and
therein
indeed
is
Gods
infinitnesse
,
that
it
reaches
to
the
least
things
,
to
the
least
worm
that
is
under
thy
feet
:
Then
much
more
it
reaches
unto
thee
that
art
a
rationall
creature
,
the
providence
of
God
is
more
special
towards
rational
creatures
than
any
others
:
The
understanding
in
a
spiritual
way
the
universality
of
providence
in
every
particular
passage
from
morning
to
night
every
day
;
that
there
's
not
any
thing
that
doth
befall
thee
but
there
's
a
hand
of
God
in
it
,
it
is
from
God
,
it
is
a
mighty
furtherance
to
Contentment
.
Every
man
will
grant
the
truth
of
the
thing
that
it
is
so
,
but
as
the
Apostle
saith
in
Heb.
11.3
.
By
faith
we
understand
that
the
worlds
were
made
,
by
faith
we
understand
it
:
why
by
faith
?
we
can
understand
by
reason
that
no
finit
thing
can
be
from
it selfe
,
And
therefore
that
the
world
could
not
be
of
it's
self
,
but
we
can
understand
it
by
faith
in
another
manner
than
by
reason
.
So
whatsoever
we
understand
of
God
in
way
of
providence
,
yet
when
Christ
doth
take
us
into
his
School
we
come
to
understand
it
by
faith
in
a
better
manner
than
we
do
by
reason
.
2
The
efficacy
that
there
is
in
providence
;
that
is
,
That
the
providence
of
God
goes
on
in
all
things
with
strength
and
power
,
and
it
is
not
to
be
altered
by
our
power
;
let
us
be
discontented
and
vext
and
troubled
,
and
fret
,
and
rage
,
yet
we
must
not
think
to
alter
the
course
of
providence
by
our
discontent
.
Some
of
Jobs
friends
said
to
him
,
Shall
the
earth
be
forsaken
for
thee
,
and
shall
the
rock
be
removed
out
of
his
place
?
Job
,
18.4
.
when
they
saw
him
to
be
impatient
.
So
I
may
say
to
every
discontented
impatient
heart
,
what
shall
the
providence
of
God
change
it's
course
for
thee
?
Do'st
thou
think
it
such
a
weak
thing
that
because
it
doth
not
please
thee
it
must
alter
it's
course
?
be
thou
content
or
not
content
,
the
providence
of
God
will
go
on
,
it
hath
an
efficacie
of
power
,
of
vertue
,
to
carry
all
things
before
it
:
Canst
thou
make
one
hair
black
or
white
with
all
the
stir
that
thou
keepest
?
When
you
are
in
a
ship
at
Sea
that
hath
all
her
sails
spread
with
a
full
gale
of
wind
,
and
swiftly
sailing
;
can
you
make
it
stand
still
with
running
up
and
down
in
the
ship
?
No
more
can
you
make
the
providence
of
God
to
alter
and
change
it's
course
with
your
vexing
and
fretting
,
but
it
will
go
on
with
power
do
what
thou
canst
.
Do
but
understand
the
power
and
efficacie
of
providence
and
it
will
be
a
mighty
means
for
the
helping
to
learn
this
lesson
of
Contentment
.
3
The
infinite
variety
of
the
works
of
providence
,
and
yet
the
order
of
things
,
one
working
towards
another
;
there
is
infinite
variety
of
the
works
of
God
in
an
ordinary
providence
,
and
yet
all
work
in
an
ordinary
way
;
we
put
these
two
together
;
for
God
in
the
way
of
his
providence
causes
a
thousand
thousand
things
one
to
depend
upon
another
,
there
are
infinite
several
wheels
(
as
I
may
so
say
)
in
the
works
of
providence
,
all
the
works
that
ever
God
did
from
all
eternity
or
ever
will
do
,
put
them
all
together
,
and
all
make
up
but
one
work
,
and
they
have
been
as
several
wheels
that
have
had
their
orderly
motion
to
attain
the
end
that
God
from
all
eternity
hath
appointed
:
We
indeed
look
at
things
by
pieces
,
we
look
at
one
particular
and
do
not
consider
the
reference
that
one
thing
hath
to
another
,
but
God
he
looks
at
all
things
at
once
,
and
sees
the
reference
that
one
thing
hath
to
another
:
As
a
child
that
looks
upon
a
clock
,
looks
first
upon
one
wheel
,
and
then
upon
another
wheel
,
he
looks
not
at
all
together
or
the
dependance
that
one
hath
upon
another
,
but
the
workman
hath
his
eyes
upon
all
together
and
sees
the
dependance
of
all
one
upon
another
,
and
the
art
that
there
is
in
the
dependance
of
one
upon
another
;
so
it
is
in
Gods
providence
.
Now
observe
how
this
works
to
Contentment
;
where
there
is
such
a
passage
of
providence
befalls
me
,
that
's
one
wheel
,
and
it
may
be
if
this
wheel
should
be
stopt
,
there
might
a
thousand
other
wheels
come
to
be
stopt
by
this
:
as
in
a
clock
,
stop
but
one
wheel
and
you
stop
every
wheel
,
because
they
have
dependance
one
upon
another
:
so
when
God
hath
ordered
a
thing
for
the
present
to
be
thus
and
thus
,
how
do'st
thou
know
how
many
things
do
depend
upon
this
thing
?
God
may
have
some
work
that
he
hath
to
do
twenty
yeers
hence
that
may
depend
upon
this
passage
of
providence
,
that
fals
out
this
day
,
or
this
week
.
And
here
(
by
the
way
)
we
may
see
a
great
deal
of
evil
that
there
is
in
discontent
,
for
thou
wouldest
have
Gods
providence
altered
in
such
and
such
a
particular
,
indeed
if
it
were
only
in
that
particular
,
and
that
had
reference
to
nothing
else
it
were
not
so
much
,
but
by
thy
desire
to
have
thy
will
in
such
a
particular
,
it
may
be
thou
wouldest
crosse
God
in
a
thousand
things
that
he
hath
to
bring
about
,
because
it
's
possible
there
may
be
a
thousand
things
depend
upon
that
one
thing
that
thou
wouldest
fain
have
to
be
otherwise
than
it
is
,
just
as
if
a
child
should
cry
out
and
say
,
let
but
that
one
wheel
stop
,
though
he
saith
but
one
wheel
,
yet
if
that
stop
,
it
is
as
much
as
if
he
should
say
they
must
all
stop
;
so
in
providence
,
let
but
this
one
passage
of
providence
stop
,
it
is
as
much
as
if
a
thousand
stopt
:
Let
me
therfore
be
quiet
and
content
,
for
though
I
be
crost
in
some
one
particular
God
attains
his
end
,
at
least
his
end
may
be
furthered
in
a
thousand
things
by
this
one
thing
that
I
am
crost
in
;
therefore
let
a
man
consider
this
is
an
act
of
providence
,
and
how
do
I
know
what
God
is
about
to
do
,
and
how
many
things
depend
upon
this
providence
?
Now
we
are
willing
to
suffer
our
friends
will
to
be
crost
in
one
thing
,
so
that
our
friend
may
attain
to
what
he
desires
in
a
thousand
things
;
if
thou
hast
a
love
and
friendship
to
God
,
be
willing
to
be
crost
in
some
few
things
,
that
the
Lord
may
have
his
work
go
on
in
the
universal
,
in
a
thousand
of
other
things
.
Now
that
's
the
Third
thing
to
be
understood
in
Gods
providence
,
that
Christ
doth
learn
those
that
he
teacheth
in
the
Art
of
Contentment
.
4
Christ
teaches
them
the
knowledge
of
providence
,
that
is
,
The
knowledge
of
Gods
usual
way
in
his
dealings
with
his
people
more
particularly
.
The
other
is
,
the
knowledge
of
God
in
his
providence
in
general
:
But
the
right
understanding
of
the
way
of
God
in
his
providence
towards
his
people
and
Saints
,
is
a
notable
lesson
to
help
us
in
the
Art
of
Contentment
.
If
we
come
once
to
know
a
mans
way
and
course
we
may
better
sute
and
be
contented
to
live
with
him
,
than
before
we
come
to
know
his
way
and
course
:
as
when
a
man
comes
to
live
in
a
society
with
men
and
women
,
it
may
be
the
men
and
women
may
be
good
,
but
till
a
man
comes
to
know
their
way
and
course
and
disposition
,
many
things
may
fall
very
crosse
,
and
we
think
they
are
very
hard
,
but
when
we
come
to
be
acquainted
with
their
way
and
spirit
,
then
we
can
sute
and
cotten
with
them
very
well
;
and
the
reason
of
our
trouble
is
,
because
we
do
not
understand
their
way
.
So
it
is
with
you
,
those
that
are
but
as
strangers
to
God
,
and
do
not
understand
the
way
of
God
,
they
are
troubled
with
the
providences
of
God
,
and
they
think
them
very
strange
and
cannot
tell
what
to
make
of
them
,
because
they
understand
not
the
ordinary
course
and
way
of
God
towards
his
people
.
If
a
stranger
sometimes
comes
into
a
family
and
sees
such
and
such
things
done
,
he
wonders
what
the
matter
is
,
but
those
that
are
acquainted
with
it
,
it
troubles
them
not
at
all
.
So
servants
,
when
they
come
first
together
and
know
not
one
another
,
it
may
be
they
are
froward
and
discontented
,
but
when
they
come
to
be
aquainted
with
one
anothers
waies
,
then
they
are
more
contented
:
just
so
it
is
when
we
come
first
to
understand
Gods
waies
.
Object
.
But
you
will
say
,
What
do
you
understand
by
Gods
waies
?
Answ:
By
that
I
mean
these
Three
things
.
And
when
we
come
to
know
them
we
shall
not
wonder
so
much
at
the
providence
of
God
,
but
be
quiet
and
contented
with
them
.
1.
The
First
thing
is
this
,
Gods
ordinary
course
is
,
that
his
people
in
this
world
should
be
in
an
afflicted
condition
:
God
hath
revealed
in
his
Word
,
and
we
may
there
find
he
hath
set
down
to
be
his
ordinary
way
even
from
the
begining
af
the
world
to
this
day
,
(
but
more
especially
in
the
times
of
the
Gospel
,
)
that
his
people
here
should
be
in
an
afflicted
condition
.
Now
men
that
do
not
understand
this
,
they
stand
and
wonder
to
hear
of
the
people
of
God
that
they
are
afflicted
,
and
the
enemies
prosper
in
their
way
;
for
those
that
seek
God
in
his
way
,
and
seek
for
Reformation
,
for
them
to
be
afflicted
and
routed
and
spoiled
,
and
the
enemies
to
prevail
,
they
wonder
at
it
:
but
now
,
one
that
is
in
the
School
of
Christ
,
he
is
taught
by
Jesus
Christ
that
God
by
his
eternal
Counsels
hath
set
this
to
be
his
course
and
way
,
to
bring
up
his
people
in
this
world
in
an
afflicted
condition
,
and
therefore
saith
the
Apostle
,
Account
it
not
strange
concerning
the
fiery
tryal
.
1
Pet.
4.12
.
We
are
not
therefore
to
be
discontented
with
it
seeing
God
hath
set
such
a
course
and
way
,
&
we
know
such
is
the
will
of
God
that
it
should
be
so
.
The
Second
thing
that
is
in
Gods
way
is
this
,
Vsually
when
God
intends
the
greatest
mercy
to
any
of
his
people
,
he
doth
bring
them
into
the
lowest
condition
.
God
doth
seem
to
go
quite
crosse
and
work
in
a
contrary
way
;
when
he
intends
the
greatest
mercies
to
his
people
he
doth
first
usually
bring
them
into
very
low
conditions
,
if
it
be
a
bodily
mercy
,
an
outward
mercy
that
he
intends
to
bestow
he
useth
to
bring
them
bodily
low
,
and
outwardly
low
,
if
it
be
a
mercie
in
their
estates
that
he
intends
to
bestow
,
he
brings
them
low
in
that
and
then
raises
them
;
and
in
their
names
he
brings
them
low
there
,
and
then
raises
them
,
and
in
their
Spirits
God
doth
ordinarily
bring
their
Spirits
low
and
then
raises
their
spirits
,
usually
the
people
of
God
before
the
greatest
comforts
have
the
greatest
afflictions
and
sorrows
,
now
those
that
understand
not
Gods
waies
they
think
that
when
God
brings
his
people
into
sad
conditions
,
that
God
leaves
and
forsakes
them
,
and
that
God
doth
intend
no
great
matter
of
good
to
them
;
but
now
a
Child
of
God
that
is
instructed
in
this
way
of
God
,
he
is
not
troubled
;
my
condition
is
very
low
,
but
(
saith
he
)
this
is
Gods
way
when
he
intends
the
greatest
mercy
,
to
bring
men
under
the
greatest
afflictions
.
When
he
intended
to
raise
Joseph
to
be
the
Second
in
the
Kingdom
,
God
cast
him
into
a
dungeon
a
little
before
.
So
when
God
intended
to
raise
David
and
set
him
upon
the
Throne
,
he
made
him
to
be
hunted
as
a
partrige
in
the
mountain
,
2
Sam.
26.20
.
God
went
this
way
with
his
Son
;
Christ
himself
went
into
glory
by
suffering
,
Heb.
2.20
.
And
if
God
deal
so
with
his
own
Son
,
much
more
with
his
people
;
as
a
little
before
break
of
day
you
shall
observe
it
is
darker
than
it
was
any
time
before
;
so
God
doth
use
to
make
our
conditions
darker
a
little
before
the
mercy
come
.
When
God
bestowed
the
last
great
mercy
at
Nazby
,
we
were
in
a
very
low
condition
,
God
knew
what
he
had
to
do
before-hand
,
he
knew
that
his
time
was
coming
for
great
mercies
;
it
is
the
way
of
God
to
do
so
.
Be
but
instructed
aright
in
this
course
and
tract
that
God
uses
to
walk
in
;
and
that
will
help
us
to
Contentment
exceedingly
.
The
Third
thing
that
there
is
in
Gods
way
and
course
is
this
,
It
is
the
way
of
God
to
work
by
contraries
,
to
turn
the
greatest
evill
into
the
greatest
good
.
To
grant
great
good
after
great
evil
is
one
thing
,
and
to
turn
great
evils
into
the
greatest
good
that
's
another
;
and
yet
that
's
Gods
way
,
the
greatest
good
that
God
intends
for
his
people
,
many
times
he
works
it
out
of
the
greatest
evil
;
the
greatest
light
is
brought
out
of
the
greatest
darknesse
:
and
Luther
(
I
remember
)
hath
a
notable
expression
for
this
,
(
saith
he
)
it
is
the
way
of
God
,
he
doth
humble
that
he
might
exalt
,
he
doth
kill
that
he
might
make
alive
,
he
doth
confound
that
he
might
glorifie
;
this
is
the
way
of
God
(
saith
he
:
)
but
saith
saith
he
,
Every
one
doth
not
understand
this
,
this
is
the
Art
of
Arts
,
and
the
Science
of
Sciences
,
the
knowledge
of
knowledges
to
understand
this
,
that
God
doth
use
when
he
will
bring
life
,
he
doth
bring
it
out
of
death
,
he
brings
joy
out
of
sorrow
,
and
he
brings
prosperity
out
of
adversity
,
yea
,
and
many
times
he
brings
grace
out
of
sin
,
that
is
,
makes
use
of
sin
to
work
furtherance
of
grace
;
it
is
the
way
of
God
to
bring
good
out
of
evil
;
not
only
to
overcome
the
evil
,
but
to
make
the
evil
to
work
towards
the
good
:
here
's
the
way
of
God
:
now
when
the
soul
comes
to
understand
this
,
it
will
take
away
our
murmuring
and
bring
Contentment
into
our
spirits
:
But
I
fear
there
are
but
few
that
understand
it
aright
,
perhaps
they
reade
of
such
things
,
and
hear
such
things
in
a
Sermon
,
but
they
are
not
by
Jesus
Christ
instructed
in
this
,
that
this
is
the
way
of
God
,
To
bring
the
greatest
good
out
of
the
greatest
evil
.
Now
,
thus
having
dispach'd
the
Third
Head
,
the
Lessons
that
we
are
to
learn
;
we
come
to
the
Fourth
,
and
that
is
,
The
excellency
of
this
Grace
of
Contentment
:
And
there
is
a
great
deal
of
excellencie
in
Contentment
;
that
's
a
kind
of
Lesson
too
for
us
to
learn
.
And
this
Head
likewise
will
be
somewhat
long
.
Saith
the
Apostle
,
I
have
learned
.
As
if
he
should
say
,
Blessed
be
God
for
this
:
Oh!
it
is
a
mercy
of
God
to
me
that
I
have
learned
this
lesson
,
I
find
so
much
good
in
this
Contentment
,
that
I
would
not
for
a
world
but
have
it
:
(
I
have
learned
it
saith
he
.
)
Now
the
very
Heathens
had
a
sight
of
a
great
excellency
that
there
is
in
Contentment
:
I
remember
I
have
read
of
Antistenes
a
Philosopher
,
that
desired
of
his
gods
,
(
speaking
after
the
heathenish
way
)
nothing
in
this
world
to
make
his
life
happy
,
but
Contentment
;
and
if
he
might
have
any
thing
that
hee
would
desire
to
make
his
life
happy
,
he
would
aske
of
them
,
that
he
might
have
the
spirit
of
Socrates
,
that
he
might
have
such
a
spirit
as
Socrates
had
,
to
be
able
to
bear
any
wrong
,
any
injuries
that
he
met
withall
,
and
to
continue
in
a
quiet
temper
of
spirit
whatsoever
befell
him
;
for
that
was
the
temper
of
Socrates
,
whatever
befell
him
he
continued
the
same
man
,
whatever
crosse
befell
him
no
body
could
perceive
any
alteration
of
his
spirit
though
never
so
great
crosses
did
befall
him
.
This
a
Heathen
did
attain
to
by
the
strength
of
Nature
,
and
a
common
work
of
the
spirit
:
Now
this
Antistenes
saw
such
an
excellency
in
this
spirit
:
As
when
God
said
to
Solomon
,
What
shall
I
give
thee
?
he
asked
of
God
wisdom
:
so
saith
he
,
If
the
gods
should
put
it
to
me
to
know
what
I
would
have
,
I
would
desire
this
thing
,
that
I
might
have
the
spirit
of
Socrates
:
he
saw
a
great
excellency
that
there
was
in
this
.
And
certainly
a
Christian
may
see
abundance
of
excellency
in
it
:
I
shall
labour
to
set
it
out
to
you
in
this
Sermon
that
you
may
be
in
love
with
this
Grace
of
Contentment
.
In
the
First
place
,
By
Contentment
we
come
to
give
God
that
worship
that
is
due
to
him
:
It
is
a
special
part
of
Divine
worship
that
we
owe
to
God
,
if
we
be
content
in
a
Christian
way
,
according
as
hath
been
opened
to
you
;
I
say
it
is
a
special
part
of
the
Divine
worship
that
the
creature
owes
to
the
infinit
Creator
,
in
that
I
do
tender
that
respect
that
is
due
from
me
to
the
Creator
.
The
word
that
the
Greeks
have
that
signifies
to
worship
,
it
is
as
much
as
to
come
and
crouch
before
another
,
as
a
dog
should
come
crouching
unto
you
,
and
be
willing
to
lie
down
at
your
feet
;
so
the
creature
in
the
apprehension
of
its
owne
basenesse
,
and
the
infinit
Excellency
that
there
is
in
God
above
it
;
when
it
comes
to
worship
God
,
it
comes
and
crouches
to
this
God
,
and
it
lies
down
at
the
feet
of
God
,
then
doth
the
creature
worship
God
.
When
you
see
a
dog
come
crouching
to
you
,
and
you
can
make
him
with
holding
your
hand
over
him
to
lie
down
at
your
feet
;
then
consider
,
thus
should
you
do
before
the
Lord
,
you
should
come
crouching
to
him
,
and
lie
down
at
his
feet
even
upon
your
backs
or
bellies
,
to
lie
down
in
the
dust
before
him
,
so
as
to
be
willing
that
he
should
do
with
you
what
he
will
;
as
somtimes
you
may
turn
a
dog
this
way
or
that
way
up
and
down
with
the
hand
,
and
there
he
lies
before
you
,
according
to
your
shewing
him
with
your
hand
:
So
when
the
creature
shall
come
and
lie
down
thus
before
the
Lord
,
then
a
Creature
worships
God
,
doth
tender
you
that
worship
that
is
due
to
God
.
Now
in
what
disposition
of
heart
do
we
thus
●ouch
to
God
more
,
than
when
we
have
this
Contentation
in
all
conditions
that
God
disposed
us
unto
?
This
is
a
crouching
unto
Gods
dispose
,
to
be
like
the
poor
woman
of
Canaan
,
when
Christ
said
,
it
is
not
fit
to
give
Childrens
meat
to
dogs
,
but
(
saith
she
)
the
dogs
have
crums
.
I
am
a
dog
I
confesse
,
I
but
let
me
have
but
a
crum
.
And
so
when
the
soul
shall
be
in
such
a
disposition
as
to
lie
down
and
say
,
Lord
I
am
but
as
a
dog
,
yet
let
me
have
a
crum
,
then
doth
it
highly
honour
God
.
It
may
be
some
of
you
have
not
your
table
spread
as
others
have
,
but
God
gives
you
crums
;
now
saith
the
poor
woman
,
dogs
have
crums
,
and
when
you
can
find
your
hearts
thus
subjecting
unto
God
,
to
be
but
as
a
dog
,
and
can
be
Contented
and
blesse
God
for
any
crum
:
I
say
this
is
a
great
worship
of
God
,
you
worship
God
by
this
more
than
when
you
come
to
hear
a
Sermon
,
or
spend
half
an
hour
,
or
an
hour
in
prayer
,
or
when
you
come
to
receive
a
Sacrament
;
These
are
the
acts
of
Gods
worship
,
I
but
these
are
but
external
acts
of
worship
,
to
hear
,
and
pray
,
and
receive
Sacraments
:
But
now
this
is
the
Soul-worship
,
to
subject
its
self
thus
to
God
.
You
that
often
will
worship
God
by
Hearing
,
and
Praying
,
and
receiving
Sacraments
,
and
yet
afterwards
will
be
froward
and
discontented
,
know
,
that
God
regards
not
that
worship
,
he
will
have
the
soul-worship
in
this
subjecting
of
the
soul
to
God
.
Observe
it
I
beseech
you
,
in
active
obedience
,
there
we
worship
God
by
doing
that
that
pleases
God
,
but
by
passive
obedience
we
do
as
well
worship
God
by
being
pleased
with
that
that
God
doth
.
Now
when
I
perform
a
duty
,
I
worship
God
,
I
do
what
pleases
God
:
why
should
I
not
as
well
worship
God
when
I
am
pleased
with
what
God
doth
?
As
it
was
said
of
Christs
obedience
,
Christ
was
active
in
his
passive
obedience
,
and
passive
in
his
active
obedience
:
So
the
Saints
they
are
passive
in
their
active
obedience
;
they
are
first
passive
in
their
reception
of
grace
,
and
then
active
:
And
when
they
come
to
passive
obedience
they
are
active
,
they
put
forth
grace
in
active
obedience
,
when
they
perform
actions
to
God
,
then
saith
the
Soul
,
Oh!
that
I
could
do
that
that
pleases
God
,
when
they
come
to
suffer
any
crosse
,
Oh
that
what
God
doth
might
please
me
.
I
labour
to
do
what
pleases
God
,
and
I
labour
that
what
God
doth
shall
please
me
,
here
's
a
Christian
indeed
that
shall
endeavour
both
these
;
now
this
is
but
one
side
of
a
Christian
,
to
endeavour
to
do
what
pleases
God
,
but
you
must
as
well
endeavour
to
be
pleased
with
what
God
doth
,
and
so
you
shall
come
to
be
a
compleat
Christian
when
you
can
do
both
.
And
that
's
the
first
thing
in
the
excellency
of
this
Grace
of
Contentment
.
The
Second
thing
in
the
opening
of
this
excellency
of
Contentment
is
,
That
in
Contentment
there
is
much
exercise
of
Grace
,
There
is
much
strength
of
Grace
,
yea
there
is
much
beauty
of
Grace
in
Contentment
,
there
is
much
exercise
of
Grace
,
strength
of
Grace
,
and
beauty
of
Grace
,
I
put
all
these
together
.
1
Much
exercise
of
Grace
,
There
is
a
composition
of
Grace
in
Contentment
,
there
is
faith
,
and
there
is
humility
,
and
love
,
and
there
is
patience
,
and
there
is
wisdom
,
and
there
is
hope
,
all
graces
almost
are
compounded
,
it
's
an
oyle
that
hath
the
ingredients
of
all
kind
of
graces
,
and
therefore
though
you
cannot
see
the
particular
grace
,
yet
in
this
oyl
you
have
it
all
;
God
sees
the
Graces
of
his
Spirit
exercised
in
a
special
manner
,
and
this
pleases
God
at
the
heart
to
see
the
Graces
of
his
Spirit
exercised
.
In
some
one
action
that
you
do
you
may
exercise
some
one
grace
especially
,
but
now
in
Contentment
you
exercise
a
great
many
graces
at
once
.
2
There
is
a
great
deal
of
strength
of
Grace
in
Contentment
,
It
argues
a
great
deal
of
strength
in
the
body
,
the
body
to
be
able
to
endure
hard
weather
and
whatsoever
fals
out
,
and
yet
not
to
be
much
altered
by
it
;
so
it
argues
strength
of
Grace
to
be
content
:
You
that
complain
of
weaknesse
of
memory
,
and
weaknesse
of
parts
,
you
cannot
do
what
others
do
in
other
things
,
but
have
you
this
gracious
heart-contentment
that
hath
been
opened
to
you
;
I
know
that
you
have
attained
to
strength
of
Grace
in
this
,
when
it
is
so
spiritual
as
hath
been
opened
to
you
in
the
explication
of
this
point
.
As
it
is
with
a
mans
braine
,
if
a
man
be
distempered
in
his
body
and
hath
many
obstructions
in
his
body
,
hath
an
ill
stomack
,
and
his
spleen
and
liver
obstructed
,
and
yet
for
all
this
his
brain
is
not
distempered
,
it
is
an
argument
of
a
great
strength
of
brain
,
and
though
there
be
many
ill
fumes
that
riseth
from
his
corrupt
stomack
,
yet
still
his
brain
is
not
distempered
but
he
continues
in
the
free
exercise
of
the
use
of
his
reason
and
understanding
;
every
one
may
understand
that
this
man
hath
a
very
strong
brain
,
that
such
things
shall
not
distemper
him
,
whereas
other
people
that
have
a
weak
brain
,
if
they
do
not
disgest
but
one
meals
meat
,
the
fumes
that
do
arise
from
their
stomacks
,
doth
distemper
their
brain
and
makes
them
unfit
for
every
thing
,
whereas
you
shall
have
others
that
have
strong
heads
,
and
strong
brains
,
though
their
stomacks
be
ill
that
they
do
not
disgest
meat
,
yet
still
they
have
the
free
use
of
their
brain
,
this
argues
strength
:
So
it
is
in
a
mans
spirit
,
you
shall
have
many
that
have
weak
spirits
,
and
if
they
have
any
ill
fumes
,
if
accidents
befal
them
,
you
shall
presently
have
them
out
of
temper
,
but
you
shall
have
other
men
that
though
things
do
fume
up
yet
still
they
keep
in
a
steady-way
,
and
have
the
use
of
reason
and
of
other
graces
,
and
possess
their
Souls
with
patience
.
As
I
remember
it
's
reported
of
the
Eagle
,
it
's
not
like
other
fowls
,
other
fowls
when
they
are
hungrie
make
an
noise
,
but
the
Eagle
is
never
heard
to
make
an
noise
though
it
wants
food
,
and
it
is
from
the
magnitude
of
his
spirit
that
it
will
not
make
such
complaints
as
other
fowls
will
do
when
they
want
food
,
it
is
because
it
is
above
hunger
,
and
above
thirst
:
So
it
is
argument
of
a
gracious
magnitude
of
spirit
that
whatsoever
befals
it
,
yet
it
is
not
alwaies
whyning
and
complaining
so
as
others
are
,
but
goes
on
still
in
it's
way
and
course
,
and
blesses
God
and
keeps
in
a
constant
tenour
whatsoever
thing
befals
it
,
such
things
as
causes
others
to
be
dejected
and
fretted
and
vexed
,
and
takes
away
all
the
comfort
of
their
lives
,
it
makes
no
alteration
at
all
in
the
spirits
of
these
men
and
women
,
I
say
this
is
a
sign
of
a
great
deal
of
strength
of
Grace
.
3
It
's
also
an
argument
of
a
great
deal
of
beauty
of
Grace
.
It
's
a
speech
that
Seneca
a
Heathen
once
had
,
saith
he
,
When
you
go
abroad
into
groves
and
woods
;
and
there
you
see
the
talnesse
of
the
trees
and
their
shadows
,
it
strikes
a
kind
of
awful
fear
of
a
Deity
in
you
,
and
when
you
see
the
vast
rivers
and
fountains
,
and
deep
waters
that
strikes
a
kind
of
fear
of
a
God
in
you
but
(
saith
he
)
do
you
see
a
man
that
is
quiet
in
tempests
,
and
that
lives
happily
in
the
middest
of
adversities
,
why
do
not
you
worship
that
man
?
he
doth
think
him
a
man
even
to
be
honoured
that
shall
be
quiet
and
live
a
happy
life
though
in
the
middest
of
adversities
.
The
glory
of
God
appears
here
more
than
in
any
of
his
works
;
there
is
no
works
that
God
hath
made
,
the
Sun
Moon
and
Stars
and
all
the
world
wherein
so
much
of
the
glory
of
God
doth
appear
,
as
in
a
man
that
lives
quietly
in
the
middest
of
adversity
.
That
was
that
that
covinc'd
the
King
,
when
he
saw
the
three
Children
could
walk
in
the
midest
of
the
fiery
furnace
&
not
be
toucht
,
the
King
was
mightily
convinc'd
by
this
,
that
surely
their
God
was
a
great
God
indeed
,
&
that
they
were
highly
beloved
of
their
God
that
could
walk
in
the
mid'st
of
the
furnace
and
not
be
toucht
,
whereas
the
others
that
came
but
to
the
mouth
of
the
furnace
were
devoured
,
so
when
a
Christian
can
walk
in
the
mid'st
of
fiery
trials
,
and
not
his
garments
singed
,
but
have
comfort
and
joy
in
the
mid'st
of
all
(
as
Paul
in
the
stocks
)
can
sing
,
(
that
wrought
upon
the
jaylour
:
)
so
it
will
convince
men
when
they
see
the
power
of
grace
in
the
middest
of
afflictions
,
such
afflictions
as
would
make
others
to
rore
under
them
,
yet
they
can
behave
themselves
in
a
gracious
and
holy
manner
;
Oh
it
's
the
glory
of
a
Christian
.
It
is
that
that
is
said
to
be
the
glory
of
Christ
,
(
for
so
by
Interpreters
it
is
thought
to
be
meant
of
Christ
)
In
Micah
,
5.5
.
And
this
man
(
the
text
saith
)
shall
be
the
peace
when
the
Assyrian
shall
come
into
our
land
,
and
when
he
shall
tread
in
our
pallaces
.
This
man
shall
be
the
peace
when
the
Assyrian
shall
come
into
our
land
;
for
one
to
be
in
peace
when
there
is
no
enemies
it
's
no
great
matter
,
but
saith
the
text
when
the
Assyrian
shal
come
into
our
land
,
then
this
man
shall
be
the
peace
;
that
is
,
when
all
shal
be
in
an
hubbub
and
uprore
yet
then
this
man
shal
be
peace
.
That
's
the
tryal
of
grace
when
you
find
Jesus
Christ
in
your
hearts
to
be
peace
when
the
Assyrian
shall
come
into
the
land
.
You
may
think
you
find
peace
in
Christ
when
you
have
no
outward
troubles
,
but
is
Christ
your
peace
when
the
Assyrian
comes
into
the
land
,
when
the
enemy
comes
?
Suppose
you
should
hear
the
enemy
come
marching
to
the
City
&
had
taken
the
works
,
and
were
plundering
,
what
would
be
your
peace
?
Jesus
Christ
would
be
peace
to
the
soul
when
the
enemy
comes
into
the
City
,
and
into
your
houses
;
If
there
be
any
of
you
that
have
been
where
the
enemy
hath
come
,
what
hath
been
the
peace
of
your
souls
?
That
that
's
said
of
Christ
may
be
applyed
to
this
grace
of
Contentment
,
when
the
Assyrian
,
the
plunderers
,
the
enemies
,
when
any
affliction
,
trouble
,
distresse
doth
befal
such
a
heart
,
then
this
grace
of
Contentment
brings
peace
to
the
soul
;
at
that
time
brings
peace
to
their
soul
when
the
Assyrian
comes
into
the
land
:
The
grace
of
Contentment
it
's
an
excellent
grace
,
ther●'s
much
beauty
,
much
strength
in
it
,
there
is
a
great
deal
of
worth
in
this
grace
,
and
therefore
be
in
love
with
it
.
The
Third
thing
in
the
excellency
of
Contentment
is
this
,
By
Contentment
the
soul
is
fitted
to
receive
mercy
,
and
to
do
service
,
I
'le
put
those
two
together
,
Contentment
makes
the
soul
fit
to
receive
mercy
,
and
to
do
service
;
no
man
or
woman
in
the
world
is
so
fit
for
to
receive
the
Grace
of
God
,
and
to
do
the
work
of
God
as
those
that
have
contented
spirits
.
1
Those
are
fitted
to
receive
mercy
from
the
Lord
that
are
contented
:
As
now
,
if
you
would
have
a
vessel
to
take
in
any
licquor
,
you
must
hold
the
vessel
still
,
if
the
vessel
stir
and
shake
up
and
down
you
cannot
powre
in
any
thing
,
but
you
will
bid
hold
stil
that
you
may
powre
it
in
and
not
loose
any
;
so
if
we
would
be
the
vessels
to
receive
Gods
mercy
,
and
would
have
the
Lord
powr
in
his
mercy
to
us
,
we
must
have
quiet
still
hearts
,
we
must
not
have
hearts
hurrying
up
and
down
in
trouble
discontent
and
vexing
,
but
we
must
have
still
and
quiet
hearts
if
we
would
receive
mercy
from
the
Lord
:
If
a
child
throws
and
flings
up
and
down
for
a
thing
,
you
will
not
give
it
him
then
when
he
cries
so
,
but
first
you
will
have
the
child
quiet
,
though
perhaps
you
do
intend
the
child
shall
have
the
thing
he
cries
for
,
but
you
will
not
give
it
him
till
he
is
quiet
and
comes
and
stands
still
before
you
and
is
contented
without
it
and
then
you
will
give
it
him
:
and
truly
so
doth
the
Lord
deal
with
us
,
(
for
our
dealing
,
with
him
are
just
as
your
froward
childrens
are
with
you
)
as
soon
as
you
would
have
a
thing
from
God
if
you
have
it
not
you
are
disquieted
presently
and
all
in
an
upprore
(
as
it
were
)
in
your
spirits
:
God
intends
mercy
to
you
,
but
saith
God
you
shall
not
have
it
yet
,
I
will
see
you
quiet
first
,
and
then
in
the
quietnesse
of
your
hearts
come
to
me
and
see
what
I
will
do
with
you
.
I
appeal
to
you
,
you
that
are
any
way
acquainted
with
the
waies
of
God
,
have
you
not
found
this
to
be
the
way
of
God
towards
you
,
when
you
have
been
troubled
for
want
perhaps
of
some
spiritual
comfort
,
and
your
hearts
were
vext
at
it
,
you
get
nothing
from
God
all
that
while
;
but
now
if
you
have
got
your
heart
into
a
quiet
frame
,
and
can
say
,
well
,
it
's
fit
the
Lord
should
do
with
his
poor
creatures
what
he
will
,
I
am
under
his
feet
,
and
am
resolv'd
to
do
what
I
can
to
honour
him
;
and
let
him
do
with
me
what
he
will
I
will
seek
him
as
long
as
I
live
,
I
will
be
content
with
what
God
gives
;
and
whether
he
gives
or
no
I
will
be
content
;
yea
,
are
you
in
this
frame
(
saith
God
)
now
you
shall
have
comfort
,
now
I
will
give
you
the
mercy
.
A
prisoner
must
not
think
to
get
off
his
fetters
by
pulling
and
tearing
,
he
may
gall
his
flesh
and
rend
it
to
the
very
bone
,
certainly
he
will
be
unfettered
never
the
sooner
,
but
if
he
would
have
his
fetters
taken
off
he
must
quietly
give
up
himself
to
some
man
to
take
them
off
;
If
a
begger
after
he
hath
knockt
once
or
twice
at
the
door
and
you
come
not
,
and
thereupon
he
is
vext
and
troubled
and
thinks
much
that
you
let
him
stand
a
little
while
without
any
thing
,
you
think
that
this
begger
is
not
fit
to
receive
an
almes
,
but
if
you
hear
two
or
three
beggers
at
your
door
,
and
if
you
hear
them
out
of
your
window
say
,
let
us
be
content
to
stay
,
perhaps
they
are
busie
,
it
's
fit
that
we
should
stay
,
it
's
well
if
we
have
any
thing
at
last
,
we
deserve
nothing
at
all
,
and
therefore
we
may
well
wait
a
while
;
you
would
then
quickly
send
them
an
almes
;
so
God
deals
with
the
heart
,
when
it
is
in
a
disquiet
way
then
God
doth
not
give
;
but
when
the
heart
lies
down
quietly
under
Gods
hand
,
then
is
the
heart
in
a
fit
frame
to
receive
mercy
:
Your
strength
shall
be
to
sit
still
(
saith
God
,
)
you
shall
not
be
delivered
from
Babylon
but
by
your
sitting
still
.
2
As
fit
to
receive
mercy
,
So
fit
to
do
service
,
Oh
the
quiet
fruits
of
righteousnesse
,
the
peaceable
fruits
of
righteousnesse
;
they
indeed
do
prosper
and
multiply
most
when
they
come
to
be
peacable
fruits
of
righteousnesse
.
As
the
Philosophers
say
of
every
thing
that
moves
,
nothing
that
moves
but
it
moves
upon
something
that
is
immovable
;
as
a
thing
that
moves
upon
the
earth
,
if
the
earth
were
not
still
it
could
not
move
.
Object
.
The
ships
move
upon
the
Sea
,
and
that
is
not
still
.
Answ.
But
the
Seas
they
move
upon
that
which
is
still
and
immovable
,
there
is
nothing
moves
but
it
hath
something
immovable
that
doth
uphold
it
:
The
wheels
in
a
Coach
they
move
up
and
down
,
but
the
exletree
that
moves
not
up
and
down
;
so
it
is
with
the
heart
of
a
man
.
As
they
say
of
the
Heaven
,
it
moves
up
and
down
upon
a
pole
that
is
immovable
:
so
it
is
in
the
heart
of
a
man
,
if
he
will
move
to
do
service
to
God
he
must
have
a
steady
heart
within
him
,
that
must
help
him
to
move
in
the
service
of
God
,
those
that
have
unsteady
disquiet
spirits
that
have
no
steadfastnesse
at
all
in
them
,
they
are
not
fit
to
do
service
for
God
,
but
such
as
have
steadfastnesse
in
their
spirits
they
are
men
and
women
fit
to
do
any
service
,
and
that
's
the
reason
that
when
the
Lord
hath
any
great
work
for
any
servants
of
his
to
do
,
usually
he
doth
first
quiet
their
spirits
,
he
doth
bring
their
spirits
into
a
quiet
sweet
frame
to
be
contented
with
any
thing
,
and
then
he
sets
them
about
imployment
.
The
Fift
excellency
is
this
,
Contentment
it
doth
deliver
us
from
abundance
of
temptations
.
Oh
the
temptations
that
men
of
discontented
spirits
are
subject
to
,
the
Devil
loves
to
fish
in
troubled
waters
.
That
's
our
proverb
of
men
and
women
,
their
disposition
is
to
fish
in
troubled
waters
,
they
say
it
is
good
fishing
in
troubled
waters
,
this
is
the
maxime
of
the
Devil
,
he
loves
to
fish
in
troubled
waters
,
where
he
sees
the
spirits
men
and
women
troubled
and
vext
,
there
the
Devil
comes
,
saith
he
,
there
's
good
fishing
for
me
,
when
he
sees
men
and
women
go
discontented
up
and
down
and
he
can
get
them
alone
,
then
he
comes
with
his
temptations
,
saith
he
,
will
you
suffer
such
a
thing
?
take
such
a
shifting
indirect
way
,
do
not
you
see
how
poor
you
are
,
others
are
brave
,
you
know
not
what
you
shall
do
against
winter
,
to
provide
fewell
and
get
bread
for
you
and
your
children
,
and
so
he
tempts
them
to
unlawful
courses
;
this
is
the
special
distemper
that
the
Devil
fastens
upon
,
when
he
brings
men
and
women
to
give
up
their
souls
to
him
,
it
is
upon
discontent
:
That
's
the
ground
of
all
those
that
have
been
witches
,
and
so
have
given
up
themselves
to
the
Devil
,
the
rise
of
it
hath
been
their
discontent
,
and
therefore
it
is
observable
that
those
the
Devil
worketh
upon
to
make
them
witches
,
usually
they
are
old
and
melancholy
people
,
and
women
especially
,
and
those
that
are
of
the
poorer
sort
,
that
are
discontent
at
home
,
their
neighbours
trouble
them
and
vex
them
,
and
their
spirits
are
weak
and
they
cannot
bear
it
,
so
upon
that
the
Devil
fastens
his
temptations
and
draws
them
to
any
thing
;
if
they
be
poor
,
then
he
promises
them
money
,
if
they
have
revengefull
spirits
,
then
he
tels
them
that
he
will
revenge
them
upon
such
and
such
persons
,
now
this
quiets
and
contents
them
.
Oh!
there
's
matter
of
temptation
for
the
Devil
where
he
meets
with
a
discontented
spirit
.
As
Luther
saith
of
God
,
God
doth
not
dwell
in
Babylon
,
but
in
Salem
,
Babylon
signifies
confusion
,
and
Salem
signifies
peace
:
now
God
doth
not
dwell
in
spirits
that
are
in
a
confusion
,
but
he
dwels
in
peacable
and
quiet
spirits
.
Oh
if
you
would
free
your selves
from
temptations
,
labour
for
Contentment
,
It
is
the
peace
of
God
that
guards
the
heart
from
temptation
.
I
remember
I
have
read
of
one
Marius
Curio
that
when
he
had
bribes
sent
him
,
to
tempt
him
to
be
unfaithful
to
his
Countrey
,
he
was
sitting
at
home
at
dinner
with
a
dish
of
turnips
,
and
they
came
and
promised
him
rewards
,
saith
he
,
That
man
that
can
be
contented
with
this
fare
that
I
have
,
will
not
be
tempted
with
your
rewards
,
I
thank
God
I
am
content
with
this
fare
,
and
as
for
rewards
let
them
be
offered
to
those
that
cannot
be
content
to
dine
with
a
dish
of
turnips
.
So
the
truth
is
we
see
it
apparently
,
that
the
reason
why
many
do
betray
their
trust
,
as
in
the
Parliament
service
and
Kingdom
,
because
they
cannot
be
contented
to
be
in
a
low
condition
.
Let
a
man
be
contented
to
be
in
a
low
condition
,
and
to
go
meanly
cloathed
if
God
sees
it
fit
,
such
a
man
is
shot-free
(
as
I
may
so
say
)
from
thousands
of
temptations
of
the
Devil
,
that
do
prevail
against
others
to
the
damning
of
their
souls
;
Oh
in
such
times
as
these
are
when
men
are
in
danger
of
the
loss
of
their
estates
,
I
say
these
men
that
have
not
got
this
grace
are
in
a
most
lamentable
condition
,
they
are
in
more
danger
for
their
souls
then
they
are
for
their
outward
estates
,
you
think
it
is
a
sad
thing
to
be
in
danger
of
your
outward
estates
that
you
may
loose
all
in
an
night
,
but
if
you
have
not
this
contented
spirit
within
you
,
you
are
in
more
danger
of
the
temptations
of
the
Devil
to
be
plundered
that
way
of
any
good
,
and
to
be
led
into
sin
;
Oh
when
men
think
thus
,
they
must
live
as
brave
as
they
were
wont
to
do
,
these
men
make
themselves
a
prey
to
the
Devil
;
but
for
such
as
can
say
let
God
do
with
me
what
he
pleases
,
I
am
content
to
submit
to
his
hand
in
it
,
the
Devil
wil
scarce
meddle
with
such
men
.
It
's
a
notable
speech
of
a
Phylosopher
that
lived
upon
mean
fare
,
and
as
he
was
eating
herbs
and
roots
,
saith
one
to
him
,
If
you
would
but
please
Dionisius
you
need
not
eat
herbs
and
roots
:
but
he
answered
him
thus
,
If
you
would
but
be
content
with
such
mean
fare
you
need
not
flatter
Dionisius
.
So
temptations
will
no
more
prevail
upon
a
contented
man
,
then
a
dart
that
is
thrown
against
a
brasen
wal
.
That
's
the
Fifth
particular
.
The
Sixth
excellency
is
,
The
abundant
comforts
in
a
mans
life
that
Contentment
will
bring
:
Contentment
will
make
a
mans
life
exceeding
sweet
and
comfortable
,
nothing
more
than
the
grace
of
Contentment
;
many
waies
I
will
shew
how
it
brings
in
Comfort
.
1
As
first
,
What
a
man
hath
he
hath
it
in
a
kind
of
Independent
way
,
not
depending
upon
any
Creature
for
his
Comfort
.
2
A
Contented
man
whose
estate
is
low
,
if
God
raises
his
estate
he
hath
the
love
of
God
in
it
,
and
then
it
's
abundantly
more
sweet
than
if
he
had
it
and
his
heart
not
contented
:
for
if
he
had
not
the
love
of
God
in
it
,
for
it
may
be
God
grants
to
a
discontented
man
his
desire
,
but
he
cannot
say
it
is
from
love
;
if
a
man
hath
quieted
his
spirit
first
,
and
then
God
grant
him
his
desire
,
he
may
have
more
comfort
in
it
,
and
more
assurance
that
he
hath
the
love
of
God
in
it
.
3
This
Contentment
is
a
comfort
to
a
mans
spirit
in
this
,
that
it
doth
keep
in
his
comforts
,
and
keep
out
whatsoever
may
damp
his
comforts
,
or
put
out
the
light
of
them
:
I
may
compare
this
Grace
of
Contentment
to
a
Marriners
Lanthorn
,
a
Marriner
when
he
is
at
Sea
let
him
have
never
so
much
provision
in
his
ship
,
yet
if
he
be
thousands
of
leagues
from
land
,
or
in
a
rode
that
he
shall
not
meet
with
a
ship
in
three
or
four
moneths
,
if
he
hath
never
a
Lanthorn
in
his
ship
,
nor
nothing
whereby
he
can
keep
a
Candle
light
in
a
storm
,
he
will
be
in
a
sad
condition
,
he
would
give
a
great
deal
to
have
a
Lanthorn
,
or
some
thing
that
may
serve
in
stead
of
it
.
When
a
storm
comes
in
the
night
,
and
he
cannot
have
any
light
come
above-board
,
but
is
puft
out
presently
,
his
condition
is
very
sad
:
so
many
men
can
have
the
light
of
comfort
when
there
is
no
storm
,
but
let
there
come
but
any
affliction
,
any
storm
upon
them
their
light
is
puft
out
presently
,
and
what
shall
they
do
now
?
When
the
heart
is
furnished
with
this
Grace
of
Contentment
;
this
Grace
is
(
as
it
were
)
the
Lanthorn
,
and
it
keeps
comfort
in
the
spirit
of
a
man
,
light
in
the
midst
of
a
storm
and
tempest
.
When
you
have
a
Lanthorn
in
the
midst
of
a
storm
you
can
carry
a
light
every
where
up
and
down
the
ship
to
the
top
of
the
Mast
if
you
will
,
and
yet
keep
it
light
;
so
the
comfort
of
a
Christian
when
it
is
enlivened
with
the
grace
of
Contentment
,
it
may
be
keept
light
whatever
storms
or
tempests
come
,
yet
he
can
keep
light
in
his
soul
.
Oh!
this
helps
thy
comforts
exceeding
much
.
Seventhly
.
There
is
this
Excellency
in
Contentment
,
that
it
fetches
in
the
comfort
of
those
things
we
have
not
really
in
possession
;
and
perhaps
many
that
have
not
outward
things
,
have
more
comfort
than
those
have
that
do
enjoy
them
themselves
:
As
now
,
a
man
by
distilling
herbs
,
though
he
hath
not
the
herbs
themselves
,
yet
having
the
water
that
is
distil'd
out
of
them
,
he
may
enjoy
the
benefit
of
the
herbs
:
so
though
a
man
hath
not
the
reall
possession
of
such
an
outward
estate
,
an
outward
comfort
,
yet
he
by
the
grace
of
Contentment
may
fetch
it
in
to
himself
.
By
the
art
of
Navigation
we
can
fetch
in
the
riches
of
the
East
and
West-Indies
to
our selves
;
so
by
the
art
of
Contentment
we
may
fetch
in
the
comfort
of
any
condition
to
our selves
,
that
is
,
we
may
have
that
comfort
by
Contentment
,
that
we
should
have
if
we
had
the
thing
it self
.
There
is
an
notable
story
you
have
for
this
in
Plutarch
,
in
the
life
of
Pyrus
;
one
Sineus
comes
to
him
,
and
would
very
fain
have
had
him
desist
from
the
wars
,
and
not
war
with
the
Romans
;
saith
he
to
him
,
May
it
please
your
Majestie
,
it
is
reported
that
the
Romans
are
very
good
men
of
warre
,
and
if
it
please
the
gods
we
do
over-come
them
,
what
benefit
shall
we
have
of
that
Victory
?
Pyrhus
answered
him
,
We
shall
then
straight
conquer
all
the
rest
of
Italy
with
ease
.
Saith
Sineus
,
Indeed
it
is
likely
which
your
Grace
speaketh
:
But
when
we
have
won
Italy
,
will
then
our
wars
end
?
If
the
Gods
were
pleased
said
Pyrhus
,
that
the
victory
were
achieved
,
the
way
were
then
broad
open
for
us
to
attain
great
conquests
,
for
who
would
not
afterwards
go
into
Africk
,
and
so
to
Carthage
?
But
(
saith
Sineus
)
when
we
have
all
in
our
hands
,
what
shall
we
do
in
the
end
?
then
Pyrhus
laughing
,
told
him
again
,
we
will
then
be
quiet
,
and
take
our
ease
,
and
make
feasts
every
day
,
and
be
as
merry
one
with
another
as
we
can
possible
:
saith
Sineus
,
What
letteth
us
now
to
be
as
quiet
,
and
merry
together
,
sith
we
enjoy
that
presently
without
further
travel
and
trouble
which
we
should
go
seek
for
abroad
,
with
such
shedding
of
blood
,
and
so
manifest
danger
:
Cannot
you
sit
down
and
be
merry
now
?
So
a
man
may
think
,
if
I
had
such
a
thing
,
then
I
would
have
another
,
and
if
I
had
that
,
then
I
should
have
more
:
and
what
if
you
had
got
al
your
desire
?
then
you
would
be
content
,
why
?
you
may
be
content
now
without
them
.
Certainly
our
Contentment
doth
not
consist
in
the
getting
of
the
thing
we
desire
,
but
in
Gods
fashioning
our
spirits
to
our
conditions
:
There
's
some
men
that
have
not
a
foot
of
ground
of
their
own
,
yet
will
live
better
than
other
men
that
are
heirs
to
a
great
deal
of
land
.
I
have
known
it
in
the
country
somtimes
,
that
a
man
lives
upon
his
own
land
,
and
yet
lives
very
poorly
,
but
you
shall
have
another
man
that
shall
farm
his
land
,
and
yet
by
his
good
husbandry
,
and
by
his
care
shall
live
better
somtimes
than
he
that
hath
the
land
of
his
own
:
so
a
man
by
this
art
of
Contentment
may
live
better
without
an
estate
than
another
man
can
of
an
estate
:
Oh!
it
adds
exceeding
much
to
the
comfort
of
a
Christian
:
and
that
I
may
shew
it
farther
,
there
is
more
comfort
even
in
grace
of
Contentment
than
there
is
in
any
possessions
whatsoever
;
a
man
hath
more
comfort
in
being
content
without
a
thing
,
than
he
can
have
in
the
thing
that
he
in
a
discontented
way
doth
desire
.
You
think
,
if
I
had
such
a
thing
,
then
I
should
be
content
.
I
say
,
There
is
more
good
in
Contentment
,
than
there
is
in
the
thing
that
you
would
fain
have
to
cure
your
discontent
,
and
that
I
shall
open
in
divers
particulars
,
As
thus
,
1.
I
would
fain
have
such
a
thing
,
and
then
I
could
be
content
;
but
if
I
had
it
then
it
were
but
the
creature
that
did
help
to
my
Contentment
;
but
now
it
's
the
Grace
of
God
in
my
soul
that
makes
me
content
:
and
surely
it
is
better
to
be
Content
with
the
Grace
of
God
in
my
soul
,
than
with
the
enjoying
of
an
outward
comfort
.
2.
If
I
had
such
a
thing
,
indeed
my
estate
might
be
better
,
but
my
soul
would
not
be
better
,
but
by
Contentment
my
soul
is
better
,
that
would
not
be
bettered
by
an
estate
,
or
lands
,
or
friends
;
but
Contentment
makes
my self
to
be
better
:
and
therefore
Contentment
is
a
better
portion
than
the
thing
is
that
I
would
fain
have
to
be
my
portion
.
3.
If
I
get
Content
by
having
my
desire
satisfied
,
that
's
but
self-love
;
but
when
I
am
Contented
with
the
hand
of
God
,
and
am
willing
to
be
at
his
dispose
,
that
comes
from
my
love
to
God
in
having
my
desire
satisfied
,
there
I
am
contented
through
self-love
,
but
through
the
Grace
of
Contentment
I
come
to
be
contented
out
of
love
to
God
;
and
is
it
not
beteer
to
be
contented
from
a
principle
of
love
to
God
,
than
from
a
principle
of
self-love
.
4.
If
I
am
contented
because
I
have
that
that
I
have
a
desire
to
,
perhaps
I
am
contented
in
that
one
particular
,
but
that
one
particular
doth
not
furnish
me
with
Contentment
in
another
thing
;
perhaps
I
may
grow
more
dainty
and
nice
,
and
froward
in
other
things
:
if
you
give
children
what
they
would
have
in
some
things
,
they
grow
so
much
the
more
coy
and
dainty
,
and
discontented
if
they
have
not
other
things
that
they
would
have
;
but
if
I
have
once
overcome
my
heart
,
and
am
contented
through
the
grace
of
God
in
my
heart
,
then
this
doth
not
content
me
only
in
a
particular
,
but
in
general
,
whatsoever
befals
me
.
I
am
discontented
,
and
would
fain
have
such
a
thing
,
and
afterwards
I
have
it
:
now
doth
this
prepare
me
to
be
contented
in
other
things
?
no
,
but
when
I
have
gotten
this
Grace
of
Contentment
,
I
am
prepar'd
to
be
contented
in
all
conditions
:
and
thus
you
see
that
Contentment
doth
bring
comfort
to
a
mans
life
,
fils
a
mans
life
full
of
comfort
in
this
world
:
yea
,
the
truth
is
,
it
is
even
a
Heaven
upon
Earth
,
why
?
what
is
Heaven
,
but
the
rest
and
quiet
of
a
mans
spirit
;
what
's
the
special
thing
that
is
in
Heaven
,
but
rest
,
and
joy
,
that
makes
the
life
of
Heaven
,
there
's
rest
and
joy
,
and
satisfaction
in
God
:
so
it
's
here
in
a
contented
spirit
,
there
's
rest
,
and
joy
,
and
satisfaction
in
God
:
In
Heaven
,
there
's
singing
praises
to
God
;
a
contented
heart
is
alwaies
praising
and
blessing
God
;
thou
hast
Heaven
while
thou
art
upon
earth
when
thou
hast
a
contented
spirit
,
yea
,
in
some
regards
it's
better
than
Heaven
.
How
is
that
you
will
say
?
there
's
some
kind
of
honour
that
God
hath
in
it
,
and
some
excellency
that
he
hath
not
in
Heaven
,
and
that
's
this
,
In
Heaven
there
is
no
overcoming
of
temptations
,
they
are
not
put
to
any
trials
by
afflictions
:
there
in
Heaven
they
have
exercise
of
grace
,
but
they
have
nothing
but
encouragement
to
it
,
and
indeed
those
that
are
there
their
grace
is
perfect
,
and
in
that
they
do
excel
us
;
but
there
is
nothing
to
cross
their
grace
,
they
have
no
trials
at
all
to
tempt
them
to
do
contrary
;
but
now
for
a
man
or
woman
to
be
in
the
midst
of
afflictions
,
temptations
and
troubles
,
and
yet
to
have
grace
exercised
,
and
yet
to
be
satisfied
in
God
and
Christ
,
and
in
the
Word
and
Promises
in
the
mid'st
of
all
they
suffer
,
this
may
seem
to
be
an
honour
that
God
hath
from
us
,
that
he
hath
not
from
the
Angels
and
Saints
in
Heaven
.
Is
it
so
much
for
one
that
is
in
Heaven
that
hath
nothing
else
but
good
from
God
,
hath
nothing
to
try
them
,
no
temptations
,
is
that
so
much
for
them
to
be
praising
and
blessing
God
,
as
for
the
poor
soul
that
is
in
the
mid'st
of
trials
and
temptations
,
and
afflictions
,
and
troubles
?
for
this
soul
to
go
on
praysing
and
blessing
,
and
serving
God
;
I
(
say
)
it
is
an
excellency
that
thou
shalt
not
have
in
Heaven
,
and
God
shal
not
have
this
kind
of
glory
from
thee
in
Heaven
,
and
therefore
be
contented
,
and
prize
this
Contentment
,
and
be
willing
to
live
in
this
world
as
long
as
God
shal
please
,
and
do
not
think
,
Oh
that
I
were
delivered
from
all
these
afflictions
and
troubles
herein
this
world
!
if
thou
wert
,
then
thou
shouldest
have
more
ease
to
thy self
:
but
here
's
a
way
of
honouring
God
,
and
manifesting
the
excellency
of
Grace
here
when
thou
art
in
this
Conflict
of
temptation
that
God
shal
not
have
from
thee
in
Heaven
,
and
therefore
be
satisfied
and
quiet
,
be
contented
with
thy
Contentment
:
I
want
such
and
such
things
that
others
have
,
but
blessed
be
God
I
have
a
contented
heart
that
others
have
not
,
then
I
say
be
content
with
thy
Contenement
,
for
that
's
a
rich
portion
that
the
Lord
hath
granted
unto
them
,
if
the
Lord
should
give
unto
thee
thousands
here
in
this
world
,
it
would
not
be
such
a
rich
portion
as
this
,
that
he
hath
given
thee
a
contented
spirit
:
Oh
go
away
and
praise
the
Name
of
God
,
and
say
,
Lord
,
it
's
true
these
and
these
comforts
that
others
have
I
should
be
glad
if
I
had
them
,
but
thou
hast
cut
me
short
,
but
though
I
want
these
,
yet
thou
hast
given
me
that
that
is
as
good
and
better
,
thou
hast
given
me
a
quiet
contented
heart
,
to
be
willing
to
be
at
thy
dispose
.
SERMON
VII
.
PHILIPPIANS
.
4.11
.
For
I
have
learned
in
whatsoever
state
I
am
,
therewith
to
be
content
.
WE
proceed
now
.
There
are
some
two
or
three
things
more
of
the
excellency
of
Contentment
and
then
we
are
to
proceed
to
Applycation
of
the
point
.
The
Eight
excellency
is
,
Contentment
is
a
great
blessing
of
God
upon
the
Soul
.
There
is
Gods
blessing
upon
those
that
are
content
,
the
blessing
of
God
is
upon
them
,
and
their
estates
,
and
upon
all
that
they
have
.
We
reade
in
Deut.
of
the
blessing
of
Judah
the
principal
Tribe
;
this
is
the
blessing
of
Judah
,
And
he
said
hear
Lord
the
voice
of
Judah
and
bring
him
unto
his
people
,
let
his
hands
be
sufficient
for
him
,
and
be
thou
an
help
to
him
from
his
enemies
.
Let
his
hand
be
sufficient
for
him
,
that
is
,
bring
in
a
sufficiency
of
all
good
unto
him
that
he
may
have
of
his
own
,
that
's
the
blessing
of
Judah
.
So
when
God
gives
thee
a
sufficiency
of
thine
own
,
(
as
every
contented
man
hath
)
there
is
the
blessing
of
God
upon
thee
,
the
blessing
of
the
principle
Tribe
of
Judah
is
upon
thee
.
It
is
the
Lord
that
gives
us
all
things
to
injoy
,
we
may
have
the
thing
and
yet
not
enjoy
it
except
God
comes
in
with
his
blessing
now
whatsoever
thou
hast
thou
do'st
injoy
it
:
Many
men
have
estates
and
do
not
enjoy
them
,
it
's
the
blessing
of
God
that
gives
us
all
things
to
enjoy
,
it
is
God
that
through
his
blessing
,
hath
fashioned
thy
heart
and
made
it
sutable
to
thy
condition
.
The
Ninth
excellency
,
Those
that
are
content
they
may
expect
reward
from
God
,
that
God
shall
give
unto
them
the
good
of
all
those
things
that
they
are
contented
to
be
without
,
and
this
brings
in
abundance
of
good
to
a
contented
spirit
:
There
is
such
and
such
a
mercy
that
thou
thinkest
would
be
very
comfortable
unto
thee
if
thou
had'st
it
,
but
canst
thou
bring
thy
heart
to
submit
to
God
in
it
?
thou
shalt
have
the
blessing
of
the
mercy
one
way
or
other
;
if
thou
hast
not
the
thing
it self
in
re
;
thou
shalt
have
it
made
up
one
way
or
other
,
thou
shalt
have
a
bill
of
exchange
to
receive
somewhat
in
lieu
of
it
,
there
is
no
comfort
that
any
soul
is
content
to
be
without
,
but
the
Lord
will
give
either
the
comfort
or
somewhat
in
stead
of
it
:
Thou
shalt
have
a
reward
to
thy
soul
for
what
ever
good
thing
thou
art
content
to
be
without
.
You
know
what
the
Scripture
saith
of
active
obedience
,
and
the
Lord
doth
accept
(
of
his
servants
)
their
will
for
the
deed
,
though
we
do
not
do
a
good
thing
,
yet
if
our
hearts
be
upright
,
to
will
to
do
it
,
we
shall
have
the
blessing
though
we
do
not
do
the
thing
:
You
that
complain
of
weaknesse
,
you
cannot
do
as
others
do
,
you
cannot
do
as
much
service
as
others
do
,
if
your
hearts
be
as
upright
with
God
,
and
would
fain
do
the
same
service
that
you
see
others
do
,
you
would
account
it
a
great
blessing
of
God
upon
you
,
the
greatest
blessing
in
the
world
if
you
were
able
to
do
as
others
do
;
now
you
may
comfort
your selves
with
this
,
having
to
deal
with
God
in
the
way
of
the
Covenant
of
Grace
you
shall
have
from
God
the
reward
of
all
you
will
do
,
as
a
wicked
man
shall
have
punishment
for
all
the
sin
he
would
commit
,
so
thou
shalt
have
the
reward
for
all
the
good
thou
wouldest
do
.
Now
may
not
we
draw
an
argument
from
active
obedience
to
passive
;
there
is
as
good
reason
why
thou
shouldest
expect
that
God
will
reward
thee
for
all
that
thou
art
willing
to
suffer
,
as
well
as
for
all
that
thou
art
willing
to
do
,
now
if
thou
beest
willing
to
be
without
such
a
comfort
and
mercy
when
God
sees
it
fit
,
thou
shalt
be
no
looser
,
certainly
God
will
reward
thee
either
with
the
comfort
or
with
that
that
shall
be
as
good
to
thee
as
the
comfort
,
therefore
consider
how
many
things
have
I
that
others
want
,
and
can
I
bring
my
heart
into
a
quiet
contented
frame
to
want
what
others
have
?
I
have
the
blessing
of
all
that
they
have
,
and
I
shall
either
possesse
such
things
as
others
have
,
or
else
God
will
make
it
up
one
way
or
other
,
either
here
,
or
hereafter
in
eternity
to
me
;
Oh
what
riches
are
here
!
with
Contentment
thou
hast
all
kind
of
riches
.
Tenthly
and
lastly
,
By
contentation
the
soul
comes
to
an
excellencie
neer
to
God
himselfe
,
yea
the
neerest
that
may
be
,
for
this
word
that
is
translated
Content
,
it
is
a
word
that
signifies
a
Self-sufficiencie
,
as
I
told
you
in
the
opening
of
the
words
.
A
contented
man
is
a
self-sufficient
man
,
what
is
the
great
glory
of
God
but
to
be
happy
and
self-sufficient
in
himself
?
Indeed
he
is
said
to
be
All-sufficient
,
but
that
's
but
a
further
addition
of
the
word
All
,
rather
than
of
any
matter
,
for
to
be
sufficient
,
is
All-sufficient
,
now
is
this
the
glory
of
God
to
be
Sufficient
,
to
have
sufficiencie
in
himselfe
,
El-shaddai
,
to
be
God
having
sufficiency
in
himself
?
now
thou
comest
neer
to
this
,
thou
partakest
of
the
Divine
Nature
,
as
by
grace
in
generall
,
so
in
a
more
peculiar
manner
by
this
grace
of
Christian
Contentment
,
what
's
the
excellency
and
glory
of
God
but
this
?
Suppose
there
were
no
creatures
in
the
world
,
and
that
all
the
creatures
in
the
world
were
anihilated
,
God
would
remain
the
same
blessed
God
that
he
is
now
,
he
would
not
be
in
a
worse
condition
if
all
creatures
were
gone
,
neither
would
a
contented
heart
if
God
should
take
away
all
creatures
from
him
,
a
contented
heart
hath
enough
in
the
want
of
al
creatures
and
would
not
be
more
miserable
than
now
he
is
.
Suppose
that
God
should
continue
thee
here
,
and
all
creatures
that
are
here
in
this
world
were
taken
away
,
yet
thou
still
(
having
God
to
be
thy
portion
)
wouldest
be
as
happy
as
now
thou
art
,
and
therefore
contentation
hath
a
great
deal
of
excellency
in
it
.
Thus
we
have
shewed
in
many
particulars
the
excellency
of
this
grace
,
labouring
to
present
the
beauty
of
it
before
your
souls
that
you
may
be
in
love
with
it
.
Now
my
brethren
what
remains
but
the
practice
of
this
,
for
this
Art
of
Contentment
it
's
not
a
Speculative
thing
,
only
for
contemplation
,
but
it
is
an
art
of
Divinity
,
and
therfore
practicall
,
ye
are
now
to
labour
to
work
upon
your
hearts
,
that
there
may
be
this
grace
in
you
,
that
you
may
honour
God
and
honour
your
profession
with
this
grace
of
Contentment
,
for
there
is
none
doth
more
honour
God
,
and
honour
their
profession
than
those
that
have
this
grace
of
Contentment
.
Now
that
we
may
fall
upon
the
practice
there
,
is
required
,
First
,
That
we
should
he
humbled
in
our
hearts
for
the
want
of
this
,
that
we
have
had
so
little
of
this
grace
in
us
.
For
there
is
no
way
to
set
upon
any
duty
with
profit
,
till
the
heart
be
humbled
for
the
want
of
the
performance
of
the
duty
before
;
many
men
when
they
hear
of
a
duty
that
they
should
perform
,
they
will
labour
to
perform
it
,
but
first
thou
must
be
humbled
for
the
want
of
it
,
therefore
that
's
the
thing
that
I
shall
endeavour
in
the
Application
,
to
get
your
hearts
to
be
humbled
for
the
want
of
this
grace
;
Oh
had
I
had
this
grace
of
Contentment
,
what
a
happy
life
I
might
have
lived
?
what
abundance
of
honour
I
might
have
brought
to
the
Name
of
God
?
and
how
might
I
have
honoured
my
profession
?
and
what
a
deal
of
comfort
might
I
have
enjoyed
?
but
the
Lord
knows
it
hath
been
far
otherwise
,
Oh
how
far
have
I
been
from
this
grace
of
Contentment
that
hath
been
opened
to
me
?
I
have
had
a
murmuring
,
a
vexing
and
a
fretting
heart
within
me
,
every
little
crosse
hath
put
me
out
of
temper
and
out
of
frame
,
Oh
the
boisterousnesse
of
my
spirit
,
what
a
deal
of
evil
doth
God
see
in
my
heart
,
in
the
vexing
and
fretting
of
my
heart
,
and
murmuring
and
repining
of
my
spirit
?
Oh
that
God
would
make
you
to
see
it
:
Now
to
the
end
that
you
might
be
humbled
for
the
want
of
this
,
I
shall
endeavour
in
these
particulars
to
speak
unto
it
.
First
,
I
shall
set
before
you
,
The
evil
of
a
murmuring
spirit
,
there
is
more
evil
than
you
are
aware
of
.
In
the
Second
place
,
I
will
shew
you
some
agravations
of
this
evil
,
It
's
evil
in
all
,
but
in
some
more
than
in
others
.
Thirdly
,
I
shall
labour
to
take
away
the
pleas
that
any
murmuring
discontented
heart
hath
for
this
distemper
of
his
.
There
's
these
Three
things
in
this
use
of
humiliation
of
the
Soul
for
the
want
of
this
grace
of
Contentment
.
For
the
first
,
now
at
this
time
.
The
great
evil
that
there
is
in
a
murmuring
discontented
heart
.
In
the
first
place
,
This
thy
murmuring
and
discontentedness
it
argues
much
corruption
that
is
in
the
Soul
,
as
Contentment
argues
much
grace
,
and
strong
grace
,
and
beautiful
grace
;
so
this
argues
much
corruption
,
and
strong
corruption
,
and
very
vile
corruptions
in
thy
heart
.
As
it
is
in
a
mans
body
,
if
a
mans
body
be
of
that
temper
that
every
scratch
of
a
pin
makes
his
flesh
to
ranckle
and
to
be
a
sore
,
you
will
say
,
surely
this
mans
body
is
very
corrupt
,
his
blood
and
his
flesh
is
corrupt
,
that
every
scratch
of
a
pin
shal
make
it
ranckle
,
so
it
is
in
thy
spirit
;
if
every
little
trouble
and
affliction
shal
make
thee
discontented
,
and
make
thee
murmur
,
and
even
cause
thy
spirit
within
thee
to
ranckle
,
or
as
it
is
in
a
wound
in
a
mans
body
,
the
evil
of
a
wound
,
it
is
not
so
much
in
the
largenesse
of
the
wound
,
and
the
abundance
of
blood
that
comes
out
of
the
wound
,
but
in
the
inflamation
that
there
is
in
it
,
or
in
a
fretting
and
corroding
humour
that
is
in
the
wound
;
an
unskilful
man
when
he
comes
and
sees
a
large
wound
in
the
flesh
,
looks
upon
it
as
a
dangerous
wound
,
and
when
he
sees
a
great
deal
of
blood
gush
out
,
he
thinks
these
are
the
evils
of
it
,
but
when
a
Chirurgion
comes
and
sees
a
great
gash
,
saith
he
,
this
will
be
heal'd
within
a
few
daies
,
but
there
's
a
lesse
wound
and
there
's
an
inflamation
or
a
fretting
humour
that
is
in
it
,
and
this
will
cost
time
(
saith
he
)
to
cure
,
so
that
he
doth
not
lay
balsome
and
healing
salves
upon
it
,
but
his
great
care
is
to
get
out
the
fretting
humour
,
or
inflamation
,
so
that
the
thing
that
must
heal
this
wound
it
is
some
drink
to
purge
;
But
(
saith
the
patient
)
what
good
will
this
do
to
my
wound
?
You
give
me
somewhat
to
drink
,
and
my
wound
is
in
my
arme
,
or
in
my
leg
,
what
good
will
this
do
that
I
put
in
my
stomack
?
Yes
it
purges
out
the
fretting
humour
,
or
takes
away
the
inflamation
,
and
till
that
be
taken
away
the
salves
can
do
no
good
.
So
it
is
just
for
all
the
world
in
the
souls
of
men
,
it
may
be
there
is
some
affliction
upon
them
that
I
compare
to
the
wound
;
now
they
think
that
the
greatnesse
of
the
affliction
is
that
that
makes
their
condition
most
miserable
:
Oh
no
,
there
is
a
fretting
humour
,
an
inflamation
in
the
heart
,
a
murmuring
spirit
that
is
within
thee
and
that
is
the
misery
of
thy
condition
,
and
that
must
be
purged
out
of
thee
before
thou
canst
be
healed
,
and
let
God
do
with
thee
what
he
will
,
till
he
purges
out
that
fretting
humour
thy
wound
will
not
be
healed
;
a
murmuring
heart
is
a
very
sinful
heart
,
so
that
when
thou
art
troubled
for
such
an
affliction
,
thou
hadst
need
turn
thy
thoughts
,
rather
to
be
troubled
for
the
murmuring
of
thy
heart
,
for
that
's
the
greatest
trouble
,
there
is
an
affliction
upon
thee
and
that
is
grievous
,
but
there
is
a
murmuring
heart
within
and
that
's
more
grievous
.
Oh
that
we
could
but
convince
men
and
women
that
a
murmuring
spirit
is
a
greater
evil
than
any
affliction
,
let
the
affliction
be
what
it
will
be
.
We
shall
shew
more
afterward
that
a
murmuring
spirit
is
the
evil
of
the
evil
,
and
the
misery
of
the
misery
.
Secondly
,
The
evill
of
murmuring
is
such
,
that
God
when
he
would
speak
of
wicked
men
,
and
describe
them
,
and
slew
the
brand
of
a
wicked
and
ungodly
man
or
woman
,
he
instances
in
this
sin
in
a
more
special
manner
:
I
might
name
many
Scriptures
,
but
that
Scripture
in
Jude
is
a
most
remarkable
one
,
in
the
14.
verse
,
and
so
forward
,
there
it
is
said
,
That
the
Lord
comes
with
ten
thousands
of
his
Saints
,
to
execute
judgement
upon
all
,
and
to
convince
all
that
are
ungodly
among
them
,
of
all
their
ungodly
deeds
,
which
they
have
ungodly
committed
,
and
of
all
their
hard
speeches
,
which
ungodly
sinners
have
spoken
against
him
▪
Mark
here
in
this
15.
verse
,
there
is
four
times
mentioned
ungodly
ones
;
All
that
are
ungodly
among
them
,
all
their
ungodly
deeds
which
they
have
ungodly
committed
,
and
of
all
their
hard
speeches
,
which
ungodly
sinners
have
spoken
against
him
:
This
is
in
the
general
.
But
now
he
comes
in
the
particular
to
shew
who
these
are
,
these
are
(
saith
he
)
Murmurers
:
that
's
the
very
first
.
Would
you
know
who
are
ungodly
men
,
that
God
when
he
comes
with
ten
thousand
of
Angels
shall
come
to
punish
for
all
their
ungodly
deeds
that
they
do
,
and
those
that
speak
ungodly
things
against
them
;
These
ungodly
ones
are
murmurers
,
murmurers
in
the
Scripture
are
put
in
the
fore
front
of
ungodly
one
,
it
's
a
most
dreadfull
Scripture
,
that
the
Lord
when
he
speaks
of
ungodly
ones
puts
murmurers
in
the
very
fore-front
of
all
,
you
had
need
look
to
your
spirits
,
you
may
see
that
this
murmuring
,
which
is
the
vice
contrary
to
this
Contentment
is
not
so
small
a
matter
as
you
think
,
you
think
you
are
not
so
ungodly
as
others
,
because
you
do
not
swear
and
drink
as
others
do
,
but
you
may
be
ungodly
in
murmuring
,
it
's
true
there
is
no
sin
but
some
seeds
and
remainers
of
it
are
in
those
that
are
godly
,
but
when
they
are
under
the
power
of
this
sin
of
murmuring
,
it
doth
convince
them
to
be
ungodly
,
as
well
as
if
they
were
under
the
power
of
drunkennesse
,
or
whordom
,
or
any
other
sin
,
God
will
look
upon
you
as
ungodly
for
this
sin
as
well
as
for
any
sin
whatsoever
.
This
one
Scripture
should
make
the
heart
shake
at
the
thought
of
the
sin
of
murmuring
.
Thirdly
,
As
it
's
made
a
brand
of
ungodly
men
,
so
you
shal
find
in
Scripture
that
God
accounts
it
rebellion
,
that
is
contrary
to
the
worship
that
there
was
in
contentednesse
:
that
's
worshiping
of
God
,
crouching
to
God
and
falling
down
before
him
,
even
as
a
dog
that
would
crouch
when
you
hould
a
staffe
over
him
,
but
a
murmuring
heart
it
's
a
rebellious
heart
,
and
that
you
shall
find
if
you
compare
two
Scriptures
together
,
they
are
both
in
the
book
of
Numb
.
16.41
.
But
on
the
morrow
(
saith
the
text
)
all
the
congregation
of
the
Children
of
Israel
murmured
against
Moses
and
against
Aaron
,
saying
,
Ye
have
killed
the
people
of
the
Lord
.
They
all
murmured
,
now
compare
this
with
the
Chap.
17.
&
vers.
10.
And
the
Lord
said
unto
Moses
,
Bring
Aarons
rod
again
,
before
the
testimony
to
be
kept
for
a
token
against
the
Rebels
.
In
the
16.
Chap.
they
murmured
against
Moses
and
Aaron
,
and
in
the
17.
Chap.
bring
the
rod
of
Aaron
again
,
before
the
testimony
,
for
a
token
against
the
Rebels
.
So
that
to
be
a
murmurer
,
and
to
be
a
Rebel
you
see
in
Scripture
phrase
is
all
one
,
It
is
a
rebellion
against
God
:
as
it
is
the
beginning
of
rebellion
and
sedition
in
a
kingdom
when
the
people
are
discontent
,
and
when
discontentment
comes
it
grows
to
murmuring
,
and
you
can
go
into
no
house
almost
but
there
is
murmuring
when
men
are
discontent
,
so
that
within
a
little
while
it
breaks
forth
into
sedition
or
rebellion
.
Murmuring
it's
but
as
the
smoke
of
the
fire
,
there
is
first
a
smoke
and
smother
before
the
flame
breaks
forth
,
and
so
before
open
rebellion
in
a
kingdom
there
is
first
a
smoke
of
murmuring
,
and
then
it
breaks
forth
into
open
rebellion
;
but
because
it
hath
rebellion
in
the
seeds
of
it
therefore
it
is
accounted
before
the
Lord
to
be
rebellion
.
Wilt
thou
be
a
Rebel
against
God
?
When
thou
feelest
thy
heart
discontented
and
murmuring
against
the
dispensations
of
God
towards
thee
,
thou
shouldest
check
thy
heart
thus
,
Oh
thou
wretched
heart
,
what
wilt
thou
be
a
Rebel
against
God
?
wilt
thou
rise
in
a
way
of
Rebellion
against
the
infinite
God
?
yet
thus
thou
hast
done
,
charge
thy
heart
with
this
sin
of
rebellion
,
you
that
are
guilty
of
this
sin
of
murmuring
you
are
this
day
by
the
Lord
charged
as
being
guilty
of
Rebellion
against
him
,
and
God
expects
that
when
you
go
home
you
should
humble
your
souls
before
him
for
this
sin
,
that
you
should
charge
your
souls
for
being
guilty
of
rebellion
against
God
,
many
of
you
may
say
,
I
never
thought
that
I
had
been
a
Rebel
against
God
before
,
I
thought
that
I
had
many
infirmities
,
but
now
I
see
the
Scripture
speaks
of
sin
in
another
manner
than
men
do
,
the
Scripture
makes
men
(
though
but
murmurers
)
to
be
Rebels
against
God
,
Oh
this
rebellious
heart
that
I
have
against
the
Lord
that
hath
manifested
it's
self
in
this
way
of
murmuring
against
the
Lord
?
That
's
a
Third
particular
in
the
evil
of
discontentment
.
A
Fourth
particular
in
the
evil
of
Discontentment
,
it
is
a
wickedness
that
is
exeeeding
contrary
to
Grace
,
and
especially
contrary
to
the
work
of
God
,
in
bringing
of
the
soul
home
to
himself
;
I
know
no
distemper
more
opposite
and
contrary
to
the
work
of
God
in
conversion
of
a
sinner
,
than
this
is
.
Quest.
What
's
the
work
of
God
when
he
brings
a
sinner
home
to
himself
?
Answ.
The
usual
way
is
for
God
to
make
the
soul
to
see
and
be
sensible
of
the
dreadful
evil
that
there
is
in
sin
,
and
the
great
breach
that
sin
hath
made
between
God
and
it
,
for
certainly
Jesus
Christ
can
never
be
known
in
his
beauty
and
excellency
till
the
soule
know
that
.
I
do
not
speak
what
secret
work
of
the
Holy-Ghost
there
may
be
in
the
soul
,
but
before
the
soul
can
actually
apply
Jesus
Christ
to
its
self
,
it
is
impossible
but
it
must
come
to
know
the
evil
of
sin
,
and
the
excellency
of
Jesus
Christ
:
there
may
be
a
seed
of
faith
put
into
the
soul
,
but
the
soul
must
first
know
Christ
,
and
know
sin
,
and
be
made
sensible
of
it
.
Now
how
contrary
is
this
sin
of
murmuring
to
any
such
work
of
God
;
hath
God
made
me
see
the
dreadful
evil
of
sin
,
and
made
my
soul
to
be
sensible
of
the
evil
of
sin
as
the
greatest
burden
?
how
can
I
then
be
so
much
troubled
for
every
little
affliction
?
certainly
if
I
saw
what
the
evill
of
sin
were
,
that
sight
would
swallow
up
all
other
evils
,
and
if
I
were
burdened
with
the
evil
of
sin
,
it
would
swallow
up
all
other
burdens
;
what
am
I
now
murmuring
against
Gods
hand
(
saith
such
a
soul
)
when
as
a
while
ago
the
Lord
made
me
see
my self
to
be
a
damned
wretch
,
and
apprehend
it
as
a
wonder
that
I
am
not
in
Hell
?
2.
Yea
,
it
's
mighty
contrary
to
the
sight
of
the
infinit
excellency
and
glory
of
Jesus
Christ
,
and
of
the
things
of
the
Gospel
.
What
am
I
that
soul
that
the
Lord
hath
discovered
such
infinit
excellency
of
Jesus
Christ
to
?
and
yet
shall
I
think
such
a
little
affliction
to
be
so
grievous
to
me
,
when
I
have
had
the
sight
of
such
glory
in
Christ
that
is
more
worth
than
ten
thousand
worlds
?
(
for
so
will
a
true
convert
say
)
Oh!
the
Lord
at
such
a
time
hath
given
me
that
fight
of
Christ
that
I
would
not
be
without
for
ten
thousand
thousand
worlds
;
but
hath
God
given
thee
that
,
and
wilt
thou
be
discontent
for
a
trifle
in
comparison
to
that
?
3.
A
Third
work
when
God
brings
the
soul
home
to
himself
it
is
,
By
taking
the
heart
off
from
the
Creature
,
the
disingaging
the
heart
from
all
Creature-comforts
:
that
's
the
Third
work
ordinarily
that
the
soul
may
perceive
of
its
selfe
.
It
's
true
,
Gods
work
may
be
altogether
in
the
seeds
in
him
,
but
in
the
several
actings
of
the
soul
in
turning
to
God
it
may
perceive
these
things
in
it
;
the
disingagement
of
the
heart
from
the
Creature
,
that
's
the
calling
off
the
soul
from
the
world
,
Whom
the
Lord
hath
called
he
hath
justified
:
what
's
the
calling
of
the
soul
but
this
,
the
soul
that
was
before
seeking
for
Contentment
in
the
world
,
and
cleaving
to
the
Creature
,
now
the
Lord
calls
the
soul
out
of
the
world
,
and
saith
,
Oh
soul
,
thy
happinesse
is
not
here
,
thy
rest
is
not
here
,
thy
happinesse
is
else-where
,
and
thy
heart
must
be
loosned
from
all
these
things
that
are
here
below
in
the
world
;
and
this
is
the
work
of
God
in
the
soul
to
disingage
the
heart
from
the
Creature
,
and
how
contrary
is
a
murmuring
heart
to
such
a
thing
;
a
thing
that
is
glued
to
another
you
cannot
take
off
,
but
you
must
rend
it
,
so
it
's
a
sign
thy
heart
is
glued
to
the
world
,
that
when
God
would
take
thee
off
,
thy
heart
rends
,
if
God
by
an
affliction
should
come
to
take
any
thing
in
the
world
from
thee
,
if
thou
canst
part
from
it
with
ease
without
rending
,
it
's
a
sign
then
that
thy
heart
is
not
glued
to
the
world
.
4.
A
Fourth
work
of
God
in
the
converting
of
a
sinner
,
is
this
,
The
casting
of
the
soul
upon
Jesus
Christ
for
all
its
good
:
I
see
Jesus
Christ
in
the
Gospel
the
Fountain
of
all
good
,
and
God
out
of
free
Grace
tendering
him
to
me
for
life
,
and
for
salvation
,
and
now
my
soul
casts
its
self
,
rouls
it self
upon
the
infinit
Grace
of
God
in
Christ
for
al
good
;
now
hast
thou
done
so
?
hath
God
converted
thee
,
and
drawn
thee
to
his
Son
to
cast
thy
soul
upon
him
for
all
thy
good
,
and
yet
thou
discontented
for
the
want
of
some
little
matter
in
a
creature-comfort
?
art
thou
he
that
hath
cast
thy
soul
upon
Jesus
Christ
for
all
good
?
as
he
saith
in
another
case
,
Is
this
thy
faith
?
5.
The
Soul
is
subdued
to
God
;
and
then
it
comes
to
receive
Jesus
Christ
as
a
King
,
to
rule
,
to
order
and
dispose
of
him
how
he
pleases
,
and
so
the
heart
is
subdued
unto
God
.
Now
how
opposite
is
a
murmuring
discontented
heart
to
a
heart
subdued
to
Jesus
Christ
as
a
King
,
and
receiving
him
as
a
Lord
to
rule
and
dispose
of
him
as
he
pleases
.
6.
There
is
in
the
work
of
thy
turning
to
God
the
giving
up
of
thy self
to
God
in
an
everlasting
Covenant
?
as
thou
takest
Christ
the
Head
of
the
Covenant
to
be
thine
,
so
thou
givest
up
thy self
to
Christ
;
In
the
work
of
Conversion
there
is
the
resignation
of
the
Soul
wholly
to
God
in
an
everlasting
Covenant
to
be
his
;
hast
thou
ever
surrendred
up
thy self
to
God
in
an
everlasting
Covenant
?
then
certainly
this
thy
fretting
,
murmuring
heart
is
mighty
opposite
to
it
,
certainly
thou
forgettest
this
Covenant
of
thine
,
and
the
Resignation
of
thy self
up
to
God
,
it
would
be
of
marvellous
help
to
you
to
humble
your
Souls
when
you
are
in
a
murmuring
condition
;
if
you
could
but
obtain
so
much
liberty
of
your
own
spirits
as
to
look
back
to
see
what
the
work
of
God
was
in
converting
you
,
there
is
nothing
would
prevail
more
than
to
think
of
that
.
I
am
now
in
a
murmuring
discontented
way
,
but
how
did
I
feel
my
soul
working
when
God
did
turn
my
Soul
to
himself
?
Oh
how
opposite
is
this
to
that
work
,
and
how
unseeming
?
Oh
what
shame
and
confusion
would
come
upon
the
spirits
of
men
and
women
,
if
they
could
but
compare
the
work
of
corruption
in
their
murmuring
and
discontent
,
with
the
work
of
God
that
was
upon
their
Souls
in
conversion
,
now
we
should
labour
to
keep
the
work
of
God
upon
our
Souls
that
was
at
our
Conversion
;
for
Conversion
must
not
be
only
at
one
instant
at
first
:
men
are
deceived
in
this
,
if
they
think
their
Conversion
is
finished
meerly
at
first
,
thou
must
be
in
a
way
of
conversion
to
God
all
the
daies
of
thy
life
,
and
therefore
Christ
saith
to
his
Disciples
,
except
ye
be
converted
and
become
as
little
children
:
Ye
be
Converted
,
why
,
were
they
not
converted
before
?
Yes
they
were
converted
,
but
they
were
still
to
continue
the
work
of
Conversion
all
the
daies
of
their
lives
,
and
what
work
of
God
there
is
at
the
first
Conversion
it
is
to
abide
afterwards
.
As
thus
,
alwaies
there
must
abide
some
sight
and
sense
of
sin
,
it
may
be
not
in
the
way
which
you
had
,
which
was
rather
a
preparation
than
any
thing
else
,
but
the
sight
and
sense
of
sin
it
is
to
continue
still
,
that
is
,
you
are
still
to
be
sensible
of
the
burden
of
sin
as
it
is
against
the
Holinesse
,
and
Goodnesse
,
and
Mercy
of
God
unto
thee
,
and
the
sight
of
the
excellency
of
Jesus
Christ
is
to
continue
,
and
thy
calling
out
of
the
Creature
:
and
thy
casting
of
thy
Soul
upon
Christ
,
and
thy
receiving
Christ
as
a
King
,
still
receive
him
day
by
day
,
and
the
subduing
of
thy
heart
,
and
the
surrendring
of
thy selfe
up
to
God
in
a
way
of
Covenant
;
now
if
this
were
but
daily
continued
there
would
be
no
space
nor
time
for
murmuring
to
work
upon
thy
heart
:
that
's
the
Fourth
Particular
.
The
Fift
thing
in
the
evil
of
discontentment
,
Murmuring
and
discontentment
is
exceedingly
below
a
Christian
;
Oh!
it
is
too
mean
and
base
a
distemper
for
a
Christian
to
give
place
to
it
.
Now
it
's
below
a
Christian
in
many
respects
.
1
How
below
the
relation
of
a
Christian
?
The
relation
in
which
thou
standest
.
With
what
relation
(
you
will
say
?
)
First
,
The
relation
thou
standest
in
to
God
:
Do'st
not
thou
call
God
thy
father
?
and
do'st
not
thou
stand
in
relation
to
him
as
a
child
?
what
?
thou
murmer
?
In
2
Sam.
13.4
.
it
's
a
speech
of
Jonadab
to
Amnon
,
Why
art
thou
,
being
the
Kings
Son
,
lean
from
day
to
day
,
wilt
thou
not
tell
me
?
and
so
he
told
him
;
(
but
that
was
for
a
wicked
cause
)
he
perceived
that
his
spirit
was
troubled
,
for
otherwise
he
was
of
a
fat
and
plump
temper
of
body
,
but
because
of
trouble
of
spirit
he
was
even
pin'd
away
why
?
what
's
the
matter
?
thou
that
standest
in
this
relation
to
the
King
and
yet
any
thing
should
trouble
thy
heart
,
(
that
's
his
meaning
)
is
there
any
thing
that
should
disquiet
thy
heart
,
and
yet
standest
in
such
a
relation
to
the
King
,
the
King's
Son
?
So
I
may
say
to
a
Christian
,
Art
thou
the
King's
Son
,
the
Son
,
the
Daughter
of
the
King
of
Heaven
,
and
yet
so
disquieted
and
troubled
,
and
vext
at
every
little
thing
that
falls
out
?
as
if
a
King's
Son
should
cry
out
,
he
is
undone
for
losing
a
bable
,
what
an
unworthy
thing
were
this
:
So
doest
thou
,
thou
criest
out
as
if
thou
wert
undon
,
and
yet
a
Kings
Son
,
thou
that
standest
in
such
relation
to
God
,
as
unto
a
father
,
thou
doest
dishonour
thy
father
in
this
;
as
if
so
be
either
he
had
not
wisdom
,
or
not
power
,
or
not
mercy
enough
to
provide
for
thee
.
2.
The
relation
that
thou
standest
in
to
Jesus
Christ
,
thou
art
the
spouse
of
Christ
:
what
!
one
married
to
Jesus
Christ
&
yet
troubled
and
discontented
?
hast
thou
not
enough
in
him
;
doth
not
Christ
say
to
his
spouse
,
as
Elkanah
said
to
Hannah
,
(
1
Sam.
1.8
.
)
Am
not
I
better
to
thee
than
ten
sons
?
So
doth
not
Christ
thy
husband
say
to
thee
,
Am
not
I
better
to
thee
than
thousands
of
riches
and
comforts
?
such
comforts
as
thou
murmurest
for
want
of
;
hath
not
God
given
thee
his
Son
?
and
will
he
not
with
him
give
thee
all
things
?
hath
the
love
of
God
bin
to
thee
to
give
thee
his
Son
in
way
of
marriage
?
why
art
thou
discontented
and
murmuring
?
consider
thy
relation
to
Jesus
Christ
,
as
thou
art
a
spouse
and
married
to
him
,
his
person
is
thine
,
and
so
all
the
riches
of
Jesus
Christ
is
thine
,
as
the
riches
of
a
husband
are
the
wives
,
and
though
there
are
some
husbands
so
vile
as
the
wives
may
be
forced
to
sue
for
maintainance
;
certainly
Jesus
Christ
will
never
deny
maintainance
to
his
spouse
,
it
's
a
dishonour
for
a
husband
to
have
the
wife
go
whining
up-and
down
;
what
,
thou
art
macht
with
Christ
&
art
his
spouse
,
and
wilt
thou
murmur
now
and
be
discontented
in
thy
spirit
?
You
shall
observe
among
those
that
are
newly
matched
,
when
there
is
discontent
between
the
wife
and
the
husband
,
their
friends
will
shake
their
heads
and
say
,
they
do
not
meet
with
that
that
they
did
expect
,
ye
see
ever
since
they
were
married
together
how
the
man
looks
,
and
the
woman
looks
,
they
are
not
so
chearly
as
they
were
wont
to
be
,
surely
(
say
they
)
it
is
like
to
prove
an
ill
match
.
But
it
's
not
so
here
,
it
shall
not
be
so
between
thee
and
Christ
:
Oh
Jesus
Christ
doth
not
love
to
see
his
spouse
to
have
a
lowring
countenance
:
no
man
loves
to
see
discontentment
in
the
face
of
his
wife
,
surely
Christ
doth
not
love
to
see
discontentment
in
the
face
of
his
spouse
.
3
Thou
standest
in
relation
to
Christ
not
only
as
a
spouse
,
but
as
a
member
,
Thou
art
bone
of
his
bone
,
and
flesh
of
his
flesh
;
and
to
have
a
member
of
Jesus
Christ
to
be
in
such
a
condition
,
it
's
exceeding
unworthy
.
4.
He
is
thy
Elder
brother
likewise
,
and
so
thou
art
a
Co
heir
with
him
.
5
The
relation
that
thou
standest
in
to
the
Spirit
of
God
,
thou
art
the
Temple
of
the
holy
Ghost
,
the
holy
Ghost
is
thy
Comforter
,
it
is
he
that
is
appointed
to
convey
all
comfort
from
the
Father
and
the
Son
,
to
the
Souls
of
his
people
.
And
art
thou
the
Temple
of
the
holy
Ghost
,
and
doth
he
dwell
in
thee
,
and
yet
for
all
that
thou
murmur
for
every
little
matter
.
6
The
relation
that
thou
standest
in
to
the
Angels
,
thou
art
made
one
body
with
them
:
for
so
Christ
hath
joyned
principalities
and
powers
with
his
Church
,
they
are
Ministring
Spirits
for
good
to
his
people
,
to
supply
what
they
need
,
and
thou
,
and
they
are
joyned
together
,
and
Christ
is
the
head
of
you
and
Angels
.
7
The
relation
that
you
stand
in
to
the
Saints
,
you
are
of
the
same
body
with
them
,
they
and
you
make
up
but
one
mystical
body
with
Jesus
Christ
,
and
if
they
be
happy
you
must
needs
be
happy
;
Oh
how
beneath
a
Christian
is
a
murmuring
Spirit
if
he
considers
his
relations
in
which
he
stands
.
Secondly
,
A
Christian
should
consider
,
That
murmuring
and
discontentednesse
is
below
the
high
dignities
that
God
hath
put
upon
him
:
Do
but
consider
the
high
dignitie
that
God
hath
put
upon
thee
;
the
meanest
Christian
in
the
world
is
a
lord
of
heaven
and
earth
;
he
hath
made
us
Kings
unto
himselfe
,
Kings
unto
God
,
not
Kings
unto
men
to
rule
over
them
,
and
yet
I
say
every
Christian
is
lord
of
heaven
and
earth
,
yea
of
life
and
death
.
That
is
,
as
Christ
he
is
Lord
of
all
,
so
he
hath
made
those
that
are
his
members
to
be
lords
of
all
,
all
are
yours
saith
the
Apostle
,
even
life
and
death
,
every
thing
is
yours
.
It
's
a
very
strange
expression
that
death
should
be
theirs
,
death
is
yours
,
that
is
,
you
are
as
it
were
lords
over
it
,
you
have
that
that
shall
make
death
to
be
your
servant
,
your
slave
,
even
death
it
's
self
,
your
greatest
enemies
are
turned
to
be
your
slaves
;
faith
makes
a
Christian
to
be
as
lord
over
all
,
to
be
lifted
up
in
excellency
above
all
creatures
that
ever
God
made
except
the
Angels
,
yea
and
in
some
respect
above
them
,
I
say
the
poorest
Christian
that
lives
is
raised
to
an
estate
above
all
the
creatures
in
the
world
except
Angels
,
yea
and
above
them
in
divers
respects
too
,
and
yet
discontented
,
that
thou
who
wert
as
a
firebrand
of
hell
,
and
might
have
been
scorching
and
yelling
and
roring
there
to
all
eternity
,
yet
that
God
should
raise
thee
to
have
a
higher
excellency
in
thee
than
there
is
in
all
the
works
of
creation
that
ever
he
made
except
Angels
,
and
other
Christians
that
are
in
thy
condition
,
yea
and
thou
art
neerer
the
Divine
Nature
than
the
Angels
,
because
thy
nature
is
joyned
in
an
hypostatical
union
to
the
Divine
Nature
,
and
in
that
respect
thy
nature
is
more
honoured
than
the
nature
of
the
Angels
.
And
the
death
of
Christ
is
thine
,
he
died
for
thee
and
not
for
the
Angels
,
and
therefore
thou
art
like
to
be
raised
above
the
Angels
in
divers
respects
:
yea
thou
that
art
in
such
an
estate
as
this
is
,
thou
that
art
set
apart
to
the
end
that
God
might
manifest
to
all
eternity
what
the
infinite
power
of
a
Deity
is
able
to
raise
a
creature
too
;
for
that
's
the
condition
of
a
Saint
,
a
Beleever
,
his
condition
is
such
as
he
is
set
apart
to
the
end
that
God
might
manifest
to
all
eternity
what
his
infinite
power
is
able
to
do
to
make
the
creature
happy
;
art
thou
in
such
a
condition
?
Oh!
how
low
and
beneath
this
condition
is
a
murmuring
and
discontented
heart
for
want
of
some
outward
comforts
here
in
this
world
:
How
unseemly
is
it
that
thou
shouldest
be
a
slave
to
every
crosse
,
that
every
affliction
shal
be
able
to
say
to
thy
soul
,
bow
down
to
us
:
We
accounted
that
a
great
slavery
,
when
men
would
say
to
our
souls
,
bow
down
:
As
the
cruel
Prelats
were
wont
to
do
in
imposing
things
upon
mens
consciences
,
they
did
in
effect
say
,
let
your
consciences
,
your
souls
bow
down
to
us
,
that
we
may
tread
upon
them
;
that
is
the
greatest
slavery
in
the
world
,
that
one
man
should
say
to
another
,
let
your
consciences
,
your
souls
bow
down
that
we
may
tread
upon
them
;
but
wilt
thou
suffer
every
affliction
to
say
,
bow
down
that
we
may
tread
upon
thee
?
truly
it
's
so
,
when
thy
heart
is
overcome
with
murmuring
and
discontent
:
Know
that
those
afflictions
which
have
caused
thee
to
murmur
,
have
said
to
thee
,
bow
down
that
we
may
tread
upon
thee
;
nay
,
not
afflictions
,
but
the
very
Devil
doth
prevail
against
you
in
this
:
Oh!
how
beneath
is
this
to
the
happy
estate
that
God
hath
raised
a
Christian
unto
!
What!
the
son
of
a
King
,
shal
he
have
every
base
fellow
to
come
and
bid
him
bow
down
that
he
may
tread
upon
his
neck
?
thus
doest
thou
in
every
affliction
:
the
affliction
,
the
cross
,
and
trouble
that
doth
befal
thee
,
saith
bow
down
that
we
come
and
tread
upon
thee
.
Thirdly
,
Murmuring
it's
below
the
Spirit
of
a
Christian
.
Below
his
Spirit
,
the
Spirit
of
every
Christian
should
be
like
the
Spirit
of
his
Father
;
every
father
loves
to
see
his
spirit
in
his
child
,
loves
to
see
his
image
,
not
the
image
of
his
body
only
,
to
say
,
here
's
a
child
for
all
the
world
like
the
father
,
but
he
hath
the
spirit
of
his
father
too
:
a
father
that
is
a
man
of
spirit
,
loves
to
see
his
spirit
in
his
child
,
rather
than
the
feature
of
his
body
;
Oh
the
Lord
that
is
our
Father
,
loves
to
see
his
Spirit
in
us
:
Great
men
love
to
see
great
spirits
in
their
Children
,
and
the
great
God
loves
to
see
a
great
Spirit
in
his
Children
;
we
are
one
Spirit
with
God
,
and
with
Christ
,
and
one
Spirit
with
the
Holy-Ghost
,
therefore
we
should
have
a
Spirit
that
might
manifest
the
glory
of
the
Father
,
Son
,
&
holy-Ghost
in
our
Spirits
;
that
's
the
spirit
of
a
Christian
indeed
.
The
spirit
of
a
Christian
should
be
a
lyon-like
Spirit
,
as
Jesus
Christ
is
the
Lyon
of
the
Tribe
of
Judah
,
(
so
he
is
cal'd
)
so
we
should
manifest
somewhat
of
the
Lyon-like
Spirit
of
Jesus
Christ
;
he
manifested
his
Lyon-like
Spirit
in
passing
through
all
afflictions
and
troubles
whatsoever
without
any
murmuring
against
God
:
When
he
came
to
drink
that
bitter
cup
,
and
even
the
dregs
of
it
,
he
prayed
to
God
(
indeed
)
that
if
it
were
possible
it
might
passe
from
him
,
but
presently
,
not
my
will
,
but
thy
will
be
done
:
As
soon
as
ever
he
did
mention
the
passing
of
the
cup
from
him
,
(
though
it
were
the
most
dreadful
cup
that
ever
was
drunk
since
the
world
began
,
yet
at
the
mentioning
of
it
)
not
my
will
,
but
thy
will
be
done
;
here
Christ
shewed
a
Lyon-like
Spirit
in
going
through
all
kind
of
afflictions
whatsoever
with
out
any
murmuring
against
God
in
them
:
now
a
murmuring
spirit
is
a
base
dejected
spirit
,
crosse
and
contrary
to
the
Spirit
of
a
Christian
,
and
it
's
very
base
.
I
remember
that
the
Heathens
accounted
it
very
base
,
Plutarch
doth
report
of
a
certain
people
that
did
use
to
manifest
their
disdain
to
men
that
were
overmuch
dejected
by
any
affliction
,
they
did
condemn
them
to
this
punishment
,
to
wear
womens
cloaths
all
their
daies
,
or
such
a
space
of
time
at
least
they
should
go
in
womans
cloaths
in
token
of
shame
and
disgrace
to
them
because
they
had
such
effeminate
spirits
,
they
thought
it
against
a
manlike
spirit
,
and
therefore
seeing
they
did
un-man
themselves
they
should
go
as
women
,
now
shall
they
account
it
an
unmanlike
spirit
,
to
be
overmuch
dejected
in
afflictions
;
and
shall
not
a
Christian
account
it
an
unchristian-like
spirit
to
be
overmuch
dejected
by
any
affliction
whatsoever
?
I
remember
another
compares
murmuring
spirits
,
to
children
when
they
are
weaning
,
what
a
deal
of
stir
have
you
with
your
children
when
you
wean
them
,
how
froward
and
vexing
are
they
?
So
when
God
would
wean
thee
from
some
outward
comforts
in
this
world
,
Oh
how
fretting
and
discontented
art
thou
!
Children
will
not
sleep
themselves
,
nor
let
their
mothers
sleep
when
they
are
weaning
;
and
so
when
God
would
wean
us
from
the
world
,
and
we
fret
,
vex
,
and
murmur
,
this
is
a
childish
spirit
.
Fourthly
,
It
's
below
the
profession
of
a
Christian
.
The
profession
of
a
Christian
,
what
's
that
?
A
Christians
profession
is
to
be
dead
to
the
world
,
and
to
be
alive
to
God
,
that
's
his
profession
,
to
have
his
life
to
be
hid
with
Christ
in
God
,
to
satisfie
himself
in
God
;
what
is
this
thy
profession
?
and
yet
if
thou
hast
not
every
thing
that
thou
wouldest
have
to
murmur
and
be
discontent
,
thou
doest
in
that
even
deny
thy
profession
.
Fiftly
,
It
is
below
that
special
Grace
of
faith
.
Faith
is
that
that
doth
overcome
the
world
,
it
is
that
that
makes
all
the
promises
of
God
to
be
ours
:
Now
when
thou
tookest
upon
thee
the
profession
of
Religion
,
did
God
ever
promise
thee
that
thou
shouldest
live
at
ease
,
and
quiet
,
and
have
no
trouble
?
I
remember
Austin
hath
such
an
expression
,
What
is
this
thy
faith
?
what
did
I
ever
promise
thee
,
(
saith
he
)
that
thou
shouldest
ever
flourish
in
the
world
?
art
thou
a
Christian
to
that
end
?
and
is
this
thy
faith
?
I
never
made
any
such
promise
to
thee
when
thou
tookest
upon
thee
to
be
a
Christian
:
Oh
it
's
mighty
contrary
to
thy
profession
,
thou
hast
never
a
promise
for
this
,
that
thou
shouldest
not
have
such
an
affliction
upon
thee
:
And
a
Christian
should
live
by
his
faith
;
it
is
said
,
that
the
just
do
live
by
faith
;
now
thou
shouldest
not
look
after
any
other
life
but
the
life
that
thou
hast
by
faith
;
now
thou
hast
no
ground
for
thy
faith
,
to
beleeve
that
thou
shouldest
be
delivered
out
of
such
an
affliction
;
and
then
,
why
shouldest
thou
account
it
such
a
great
evil
to
be
under
such
an
affliction
?
Certainly
that
good
that
we
have
in
the
ground
for
our
faith
,
it
is
enough
to
content
our
hearts
here
,
and
to
all
eternity
:
A
Christian
should
be
satisfied
with
that
that
God
hath
made
to
be
the
object
of
his
faith
,
the
object
of
his
faith
is
high
enough
to
satisfie
his
soul
,
were
it
capable
of
a
thousand
times
more
than
it
is
:
Now
if
thou
mayest
have
the
object
of
thy
faith
full
,
thou
hast
enough
to
content
thy
soul
:
And
know
that
when
thou
art
discontented
for
want
of
such
and
such
comforts
,
if
thou
wouldest
but
think
thus
,
God
did
never
promise
me
that
I
should
have
these
Comforts
,
and
at
this
time
,
and
in
such
a
way
as
I
would
have
,
but
I
am
discontented
because
I
have
not
these
which
God
did
never
yet
promise
me
,
and
therefore
I
sin
much
against
the
Gospel
,
and
against
the
grace
of
faith
.
There
is
yet
another
thing
,
It
's
below
the
hopes
of
Christians
:
Oh!
the
most
glorious
things
that
the
Saints
hope
for
.
And
against
the
helps
that
Christians
have
,
Christians
have
great
helps
that
may
help
them
against
murmuring
.
And
it
is
against
that
which
God
expects
from
Christians
.
God
he
expects
other
manner
of
things
from
them
than
this
.
Yea
,
and
it
is
below
that
that
God
hath
from
other
Christians
.
These
things
I
shall
open
at
another
time
.
SERMON
VIII
.
PHILIPPIANS
.
4.1
.
For
I
have
learned
in
whatsoever
state
I
am
,
therewith
to
be
content
.
Sixthly
,
It
is
below
a
Christian
in
this
,
Because
it
's
below
those
helps
that
a
Christian
hath
more
than
others
have
;
they
have
the
promises
to
help
them
that
others
have
not
;
it
's
not
so
much
to
have
a
Nabal
have
his
heart
sink
,
because
he
hath
nothing
but
the
creature
to
uphold
him
,
but
it
's
much
for
a
Christian
that
hath
promises
and
ordinances
to
uphold
his
spirit
which
others
have
not
.
Seventhly
,
It
's
below
the
expectation
that
God
hath
of
Christians
,
for
God
expects
not
only
that
they
should
be
patient
in
afflictions
,
but
that
they
should
rejoyce
and
triumph
in
them
:
now
Christians
,
when
God
expects
this
from
you
,
for
you
not
so
much
as
to
have
attained
to
contentednesse
under
afflictions
,
Oh
this
is
beneath
the
expectation
of
God
from
you
.
Eightly
,
It
is
below
that
that
God
hath
had
from
other
Christians
.
Others
have
not
only
bin
contented
with
little
crosses
,
but
they
have
Triumphed
under
great
afflictions
,
they
have
suffered
the
spoiling
of
their
goods
with
joy
,
reade
but
the
latter
part
of
the
11.
of
the
Hebrews
,
and
you
shall
find
what
great
things
God
hath
had
from
his
people
,
and
therefore
not
to
be
content
with
smaler
crosses
,
this
must
needs
be
a
great
evil
.
The
Sixth
evil
that
there
is
in
a
murmuring
spirit
,
is
this
,
By
murmuring
you
undo
your
prayers
,
for
it
is
exceeding
contrary
to
the
prayers
that
you
make
unto
God
:
When
you
come
to
prayer
to
God
,
you
acknowledge
his
Sovereignity
over
you
,
you
come
there
to
professe
your selves
to
be
at
Gods
dispose
,
what
do
you
pray
for
except
you
acknowledge
that
you
are
at
his
dispose
,
except
you
will
stand
(
as
it
were
)
at
his
dispose
never
come
to
petition
to
him
,
if
you
will
come
to
petition
him
,
and
yet
will
be
your
own
carver
you
go
crosse
to
your
prayers
,
to
come
as
if
you
would
beg
your
bread
at
your
Fathers
gates
every
day
,
and
yet
you
must
do
what
you
list
,
this
is
the
undoing
of
the
prayers
of
a
Christian
.
I
remember
I
have
read
of
Lattimer
that
speaking
concerning
Peter
that
denyed
his
master
,
(
saith
he
)
Peter
forgot
his
Pater-noster
,
for
that
was
,
hallowed
be
thy
name
,
and
thy
kingdom
come
:
So
we
may
say
,
when
you
have
murmuring
and
discontented
hearts
you
forget
your
prayers
,
you
forget
what
you
have
prayed
for
,
for
you
must
make
the
Lords-prayer
to
be
as
a
pattern
for
your
prayers
though
you
say
not
alwaies
the
same
words
,
what
do
you
pray
,
but
give
us
this
day
our
dayly
bread
?
for
that
's
Christs
intention
that
we
should
have
that
as
a
pattern
,
and
is
a
directory
(
as
it
were
)
how
to
make
our
prayers
,
now
God
doth
not
teach
any
of
you
to
pray
,
Lord
give
me
so
much
a
yeer
,
or
let
me
have
such
kind
of
cloath
,
and
so
many
dishes
at
my
table
,
Christ
doth
not
teach
you
to
pray
so
;
but
he
teaches
us
to
pray
,
Lord
give
us
our
bread
,
shewing
that
you
should
be
content
with
a
little
,
what
have
you
not
bread
to
eat
?
I
hope
there
's
none
of
you
here
but
have
that
.
Obj.
But
I
do
not
know
if
I
should
die
what
should
become
of
my
children
:
Or
if
I
have
bread
now
I
know
not
where
I
shall
have
it
the
next
week
,
or
where
I
shall
have
provision
for
the
winter
.
Answ.
Where
did
Christ
teach
us
to
pray
,
Lord
give
us
provision
for
so
long
a
time
;
no
,
but
if
we
have
bread
for
this
day
Christ
would
have
us
content
:
Therefore
when
we
murmur
because
we
have
not
so
much
variety
as
others
have
,
we
do
(
as
it
were
)
forget
our
Pater-noster
;
It
's
against
our
prayers
,
we
do
not
in
our
lives
hold
forth
the
acknowledgement
of
the
Sovereignity
of
God
over
us
as
we
seem
to
acknowledg
in
our
prayers
;
therefore
when
at
any
time
you
find
your
hearts
murmuring
then
do
but
reflect
upon
your selves
and
think
thus
,
is
this
according
to
my
prayers
,
wherein
I
held
forth
the
Sovereign
Power
and
Authority
that
God
had
over
me
?
The
Seventh
thing
that
I
adde
for
the
evil
of
discontentment
,
is
,
The
wofull
effects
that
comes
to
a
discontented
heart
from
murmuring
,
I
'le
name
you
five
,
there
are
five
evil
effects
that
comes
from
a
murmuring
spirit
.
1
By
murmuring
and
discontent
in
your
hearts
,
you
come
to
loose
a
great
deal
of
time
;
how
many
times
do
men
and
women
when
they
are
discontented
let
their
thoughts
run
,
and
are
musing
and
contriving
through
their
present
discontentednesse
;
then
let
their
discontented
thoughts
be
working
in
them
,
for
some
hours
together
,
and
they
spend
their
time
in
vain
.
When
you
are
alone
you
should
spend
your
time
in
holy
meditation
,
but
you
are
spending
your
time
in
discontented
thoughts
;
you
who
complain
that
you
cannot
meditate
,
you
cannot
think
on
good
things
,
but
if
you
begin
to
think
of
them
a
little
,
presently
your
thoughts
are
off
from
them
,
but
if
you
be
discontented
with
any
thing
,
then
you
can
go
alone
,
and
muse
,
and
roul
things
up
and
down
in
your
thoughts
to
feed
a
discontented
humour
:
Oh
labour
to
see
this
evil
effect
of
murmuring
,
the
losing
of
your
time
.
2.
It
doth
unfit
you
for
duty
:
A
man
or
woman
that
is
in
a
contented
frame
,
you
may
turn
such
a
one
to
any
thing
at
any
time
,
he
is
fit
for
to
go
to
God
at
any
time
;
but
when
one
is
in
a
discontented
condition
,
then
a
man
or
woman
is
exceeding
unfit
for
the
service
of
God
.
And
it
causes
many
distractions
in
duty
,
it
unfits
for
duty
,
and
when
you
come
to
perform
duties
,
Oh
the
distractions
that
are
in
your
duties
,
when
your
spirits
are
discontented
;
when
you
hear
of
any
ill
news
from
Sea
and
cannot
bear
it
,
or
of
any
ill
from
a
friend
,
or
any
losse
or
crosse
,
Oh
what
distractions
do
they
cause
in
the
performance
of
holy
duties
!
When
you
should
be
in
enjoying
communion
with
God
,
you
are
distracted
in
your
thoughts
about
the
crosse
that
hath
befallen
you
,
whereas
had
you
but
a
quiet
spirit
,
though
there
should
great
crosses
befal
you
,
yet
they
would
never
hinder
you
in
the
performance
of
any
duty
.
3
Consider
what
wicked
risings
of
heart
,
&
resolutions
of
spirit
there
are
many
times
in
a
discontented
fit
.
In
some
discontented
fits
the
heart
rises
against
God
,
and
against
others
,
and
sometimes
hath
even
desperate
resolutions
what
to
do
to
help
themselves
.
If
the
Lord
should
have
suffered
you
to
have
done
,
(
sometimes
in
a
discontented
fit
)
what
you
had
thought
to
do
,
what
wonderfull
misery
had
you
brought
upon
your selves
!
Oh
it
was
a
mercy
of
God
that
did
stop
you
,
had
not
God
stopt
you
,
but
let
you
go
on
when
you
thought
to
help
your selves
this
way
and
the
other
way
,
Oh
it
had
been
ill
with
you
,
do
you
but
remember
those
risings
of
heart
and
wicked
resolutions
that
sometimes
you
have
had
in
a
discontented
mood
,
and
learn
to
be
humbled
upon
that
.
4
Vnthankefulnesse
,
that
's
an
evil
and
a
wicked
effect
that
comes
from
discontent
.
Unthankfulnesse
the
Scripture
doth
ranke
among
very
great
sins
.
For
men
and
women
that
are
discontent
though
they
enjoy
many
mercies
from
God
,
yet
they
are
thankfull
for
none
of
them
,
for
this
is
the
vile
nature
of
discontentment
,
to
lessen
every
mercy
of
God
,
to
make
those
mercies
they
have
from
God
to
be
as
nothing
to
them
,
because
they
have
not
what
they
would
have
.
Sometimes
it
's
so
even
in
spiritual
things
,
if
they
have
not
all
they
would
have
,
the
comforts
that
they
would
have
,
then
what
they
have
is
nothing
to
them
,
do
you
think
that
God
will
take
this
well
?
If
you
should
give
a
friend
,
a
kinsman
,
a
purse
of
money
to
go
and
trade
withal
,
and
he
should
come
and
say
,
what
do
you
give
me
?
they
are
but
a
few
counters
,
they
wil
do
me
no
good
:
you
cannot
bear
this
at
his
hand
if
he
should
do
so
,
because
he
hath
not
as
much
money
as
he
would
:
So
for
you
to
be
ready
to
say
,
All
that
God
hath
given
me
is
nothing
worth
,
will
do
me
no
good
,
they
are
but
counters
;
though
they
are
the
precious
Graces
of
Gods
Spirit
that
are
more
worth
than
thousands
of
worlds
,
yet
for
you
to
say
,
they
are
nothing
,
they
are
but
common
gifts
,
and
all
is
but
in
hypocrisie
,
all
counterfeit
,
Oh!
what
an
unthankful
thing
is
this
!
the
graces
of
Gods
Spirit
are
nothing
to
a
discontented
heart
that
hath
not
all
that
it
would
have
;
and
so
for
outward
blessings
,
though
God
hath
given
you
health
of
body
,
and
strength
,
and
hath
given
you
some
competency
for
your
family
,
some
way
of
lively-hood
,
yet
because
you
are
disappointed
in
somwhat
that
you
would
have
therefore
all
is
nothing
unto
you
;
Oh!
what
unthankfulnesse
is
here
?
God
expects
that
every
day
you
should
spend
some
time
in
blessing
his
Name
for
what
mercy
he
hath
granted
unto
you
,
there
's
not
any
one
of
you
who
are
in
the
lowest
condition
but
you
have
abundance
of
mercies
to
blesse
God
for
,
but
discontentednesse
makes
them
nothing
.
It
's
an
excellent
speech
that
I
remember
Luther
hath
,
(
saith
he
)
This
is
the
Rhetorick
of
the
Spirit
of
God
,
(
it
's
a
very
fine
speech
of
his
)
to
extenuate
evil
things
,
and
to
amplyfie
good
things
;
if
there
fals
out
a
crosse
,
to
make
the
crosse
to
be
but
little
,
but
if
there
be
a
mercy
to
make
the
mercy
to
be
great
;
as
thus
,
If
there
be
a
cross
,
if
the
Spirit
of
God
prevails
in
the
heart
,
such
a
man
or
woman
will
wonder
that
it
is
no
greater
,
and
will
blesse
God
that
though
there
be
such
a
crosse
,
yet
that
it
is
no
more
;
that
's
the
work
of
the
Spirit
of
God
;
and
if
there
be
a
mercy
,
wonders
at
Gods
goodnesse
that
God
granted
so
great
a
mercy
:
The
Spirit
of
God
extenuates
evils
and
crosses
,
and
doth
magnifie
and
amplifie
all
mercies
,
and
makes
all
mercies
seem
to
be
great
,
and
all
afflictions
seem
to
be
little
.
But
(
saith
he
)
the
Devil
goes
quite
contrary
,
the
Rhetorick
of
the
Devil
is
quite
otherwise
,
he
doth
lessen
Gods
mercies
,
and
amplifie
evill
things
,
as
thus
,
A
godly
man
wonders
at
his
crosse
that
it
is
no
more
,
a
wicked
man
wonders
his
crosse
is
so
much
,
Oh
(
saith
he
)
none
was
ever
so
afflicted
as
I
am
!
If
there
be
a
crosse
,
the
Devil
puts
the
soul
upon
musing
on
it
,
and
making
it
greater
than
it
is
,
and
so
it
brings
discontent
:
And
then
on
the
other
side
,
if
there
be
a
mercy
,
then
it
's
the
Rhetorick
of
the
Devil
to
lessen
the
mercy
,
I
indeed
(
saith
he
)
the
thing
is
a
good
thing
,
but
what
is
it
,
it
is
no
great
matter
,
and
for
all
this
I
may
be
miserable
.
Thus
the
Rhetorick
of
Satan
doth
lessen
Gods
mercies
,
and
doth
increase
afflictions
:
And
for
this
I
'le
give
you
a
notable
example
that
we
have
in
Scripture
,
it
is
the
example
of
Korah
,
Dathan
&
Abiram
,
In
Numb
.
16.12
,
13.
And
Moses
sent
to
call
Dathan
,
&
Abiram
the
sons
of
Eliab
:
which
said
,
we
will
not
come
up
:
Is
it
a
smal
thing
that
thou
hast
brought
us
up
out
of
a
Land
that
floweth
with
milk
and
honey
,
to
kill
us
in
the
wilderness
,
except
thou
make
thy self
altogether
a
Prince
over
us
?
Mark
,
they
slighted
the
land
that
they
were
going
unto
,
the
Land
of
Canaan
,
that
was
the
Land
that
God
promised
them
that
should
flow
with
milk
and
honey
:
But
mark
here
their
discontentednesse
,
because
they
met
with
some
troubles
in
the
wildernesse
,
Oh
it
was
to
slay
them
,
they
made
their
affliction
in
the
wilderness
to
be
greater
than
it
was
,
Oh
it
was
to
kill
them
,
though
it
were
indeed
to
carry
them
to
the
Land
of
Canaan
.
But
now
their
deliverance
from
Egypt
though
it
was
a
great
mercy
,
they
made
that
mercy
to
be
nothing
,
for
say
they
,
you
have
brought
us
out
of
a
land
that
floweth
with
milk
and
honey
,
what
land
was
that
?
It
was
the
Land
of
Egypt
,
the
Land
of
their
bondage
,
but
they
call
it
a
Land
that
flowed
with
milk
and
honey
,
though
it
were
the
land
of
their
most
cruel
and
unsupportable
bondage
;
whereas
they
should
have
blessed
God
as
long
as
they
had
liv'd
for
Gods
delivering
them
out
of
the
land
of
Egypt
,
yet
meeting
with
some
crosse
they
make
their
deliverance
from
Egypt
no
mercie
,
no
,
it
was
rather
a
miserie
to
them
,
Oh
(
say
they
)
Egypt
was
a
land
that
flowed
with
milk
and
honey
.
Oh
what
basenesse
is
there
in
a
discontented
spirit
!
a
discontented
spirit
out
of
envie
to
Gods
grace
will
make
mercies
that
are
great
to
be
little
,
yea
to
be
none
at
all
.
Would
one
ever
have
thought
that
such
a
word
should
have
come
from
the
mouth
of
an
Israelite
that
had
been
under
bondage
and
cried
under
it
,
and
yet
when
they
meet
with
a
little
crosse
in
their
way
to
say
,
you
have
brought
us
out
of
the
Land
that
floweth
with
milk
and
honey
,
to
say
they
were
better
before
than
now
,
and
yet
before
they
could
not
be
contented
neither
;
this
is
the
usual
unthankful
expression
of
a
discontented
heart
:
And
it
is
so
with
us
now
when
we
meet
with
any
crosse
in
our
estates
,
any
taxations
and
trouble
,
especially
if
any
among
you
have
been
where
the
enemy
hath
prevailed
,
you
are
ready
to
say
,
we
had
plenty
before
and
we
are
now
brought
to
a
condition
of
hardship
,
we
were
better
before
when
we
had
the
Prelats
and
others
to
domineer
:
and
so
we
indanger
our selves
to
be
brought
into
that
bondage
again
;
Oh
let
us
take
heed
of
this
,
of
a
discontented
heart
,
there
is
this
wofull
cursed
fruit
of
discontent
to
make
men
and
women
unthankful
for
all
the
mercies
God
hath
granted
to
them
,
and
this
is
a
sore
and
grievous
evil
.
And
lastly
,
There
's
this
evil
effect
in
murmuring
,
It
causes
shifttings
of
spirit
:
they
that
murmur
and
are
discontent
,
are
lyable
to
temptations
,
to
shift
for
themselves
in
sinful
and
ungodly
waies
,
discontent
is
the
ground
of
shifting
courses
and
unlawful
waies
.
How
many
of
you
may
have
your
consciences
condemn
you
of
this
,
that
you
in
the
time
of
your
afflictions
have
fought
to
shift
for
your selves
by
waies
that
have
been
sinful
against
God
,
and
your
discontent
was
the
bottom
and
ground
of
it
?
If
you
would
avoid
shiftings
for
your selves
by
wicked
waies
,
labour
to
mortifie
this
sin
of
discontent
,
to
mortifie
it
at
the
root
.
The
Eight
evil
that
there
is
in
murmuring
and
discontent
is
this
,
There
is
a
great
deal
of
folly
,
extream
folly
in
a
discontented
heart
,
it
's
a
foolish
sin
.
I
shall
open
the
folly
of
it
in
many
particulars
.
1
It
takes
away
the
present
comfort
of
what
you
have
,
because
you
have
not
somwhat
that
you
would
have
.
What
a
foolish
thing
is
this
,
that
because
I
have
not
what
I
would
have
,
I
will
not
injoy
the
comfort
of
what
I
have
?
Do
not
you
account
this
folly
in
your
children
,
you
give
them
some
victuals
and
they
are
not
contented
,
perhaps
(
they
say
)
it
's
not
enough
,
they
cry
for
more
,
and
if
you
do
not
presently
give
them
more
they
will
throw
away
that
they
have
,
and
though
you
account
that
folly
in
your
children
,
yet
you
deal
thus
with
God
;
God
gives
you
many
mercies
,
but
you
see
others
have
more
mercies
than
you
and
therefore
you
cry
for
more
;
I
but
God
gives
you
not
what
you
would
have
and
upon
that
you
throw
away
what
you
have
,
is
not
this
follie
in
your
hearts
?
It
is
unthankfulnesse
.
2
There
's
a
great
deal
of
follie
in
discontentment
,
for
by
all
your
discontent
you
cannot
help
your selves
,
you
cannot
get
anie
thing
by
it
.
Who
can
by
taking
anie
carking
care
adde
one
cubit
to
his
stature
,
or
make
one
hair
that
is
white
to
be
black
?
You
may
vex
and
trouble
your selves
,
but
you
can
get
nothing
by
it
.
Do
you
think
that
the
Lord
will
come
in
a
way
of
mercie
ever
a
whit
the
sooner
because
of
the
murmuring
of
your
spirits
,
Oh
no
,
but
mercie
will
be
rather
deferred
the
longer
for
it
,
though
the
Lord
were
before
in
a
way
of
mercie
,
yet
this
distemper
of
your
hearts
were
enough
to
put
him
out
of
his
course
of
mercie
,
and
though
he
had
thoughts
that
you
should
have
the
thing
before
,
yet
now
you
shall
not
have
it
.
If
you
had
a
mind
to
give
such
a
thing
to
your
child
,
yet
if
you
see
him
in
a
discontented
fretting
way
you
will
not
give
it
him
;
and
this
is
the
verie
reason
why
there
are
so
manie
mercies
denied
to
you
,
because
of
your
discontentment
,
you
are
discontented
for
want
of
them
,
and
therefore
you
have
them
not
,
you
do
deprive
your selves
of
the
enjoyment
of
your
own
desires
because
of
the
discontentment
of
your
hearts
,
because
you
have
not
your
desires
,
and
is
not
this
a
foolish
thing
?
3
There
's
a
great
deal
of
folly
in
this
,
there
are
many
foolish
carriages
commonly
that
a
discontented
heart
is
guilty
of
:
They
carry
themselves
foolishly
towards
God
and
towards
men
,
there
are
such
expressions
,
and
such
kind
of
behaviour
comes
from
them
,
as
makes
their
friends
to
be
ashamed
of
them
manie
times
,
their
carriages
are
so
unseemlie
,
they
are
a
shame
to
themselves
&
their
friends
.
4
There
is
a
great
deal
of
folly
in
discontent
and
murmuring
;
for
it
doth
eat
out
the
good
and
sweetnesse
of
a
mercy
before
it
comes
.
If
God
should
give
a
mercie
that
we
are
discontented
for
the
want
of
,
yet
the
blessing
of
the
mercie
is
as
it
were
eaten
out
before
we
come
to
have
it
.
Discontent
is
like
a
worm
that
eats
the
meat
out
of
the
nut
,
and
then
when
the
meat
is
eaten
out
of
it
,
then
you
shall
have
the
shell
.
If
a
child
should
crie
for
a
nut
that
hath
the
meat
eaten
out
,
or
all
worm-eaten
,
what
good
would
the
child
have
by
having
the
nut
;
so
such
an
outward
comfort
you
would
fain
have
and
you
are
troubled
for
the
want
of
it
,
but
the
verie
trouble
of
your
spirits
is
the
worm
that
eats
out
the
blessing
of
the
mercy
,
and
then
perhaps
God
gives
it
you
,
but
gives
you
it
with
a
curse
mixed
with
it
that
you
were
better
not
have
it
than
have
it
.
That
man
or
woman
that
is
discontented
for
want
of
some
good
thing
,
if
God
doth
give
that
good
thing
to
them
before
they
be
humbled
for
their
discontent
that
did
proceed
from
them
,
such
a
man
or
woman
can
have
no
comfort
of
the
mercie
,
but
it
will
be
rather
an
evil
than
a
good
to
them
:
And
therefore
for
my
part
if
I
should
have
a
friend
or
brother
or
one
that
were
as
deer
to
me
as
my
own
soul
,
that
I
should
see
discontented
for
the
want
of
such
a
comfort
,
I
should
rather
pray
,
Lord
keep
this
thing
from
them
,
til
thou
wilt
be
pleased
to
humble
their
hearts
for
their
discontent
,
let
not
them
have
the
mercie
til
they
come
to
be
humbled
for
their
discontent
for
the
want
of
it
,
for
if
they
have
it
before
that
time
they
will
have
it
without
any
blessing
:
And
therefore
it
should
be
your
care
when
you
find
your
hearts
discontented
for
want
of
any
thing
,
to
be
humbled
for
it
,
thinking
thus
with
your selves
,
Lord
if
that
that
I
do
so
immoderatly
desire
should
come
to
me
before
I
be
humbled
for
my
discontent
for
want
of
it
,
I
am
certain
I
can
have
no
comfort
of
it
,
but
I
shall
rather
have
it
as
an
affliction
to
me
.
Many
things
which
you
desire
as
your
lives
,
and
think
that
you
should
be
happy
if
you
had
them
,
yet
when
they
do
come
you
find
not
such
happinesse
in
them
,
but
they
prove
to
be
the
greatest
crosses
and
afflictions
to
you
that
ever
you
had
,
and
upon
this
ground
,
because
your
hearts
were
immoderatly
set
upon
them
before
you
had
them
.
As
it
was
with
Rachel
,
she
must
have
children
or
else
she
died
,
well
saith
God
seeing
you
must
,
you
shal
have
them
,
but
though
she
had
a
child
she
died
according
to
what
she
said
,
Give
me
children
or
else
I
die
.
So
in
regard
of
any
other
outward
comforts
,
people
may
have
the
thing
,
but
often
times
they
have
it
so
as
it
proves
the
heaviest
crosse
to
them
that
ever
they
had
in
all
their
lives
,
such
a
child
as
you
were
discontent
for
the
want
of
it
,
it
may
be
it
was
sick
,
and
your
hearts
were
out
of
temper
for
fear
that
you
should
lose
it
,
and
God
restores
it
,
but
he
restores
it
so
as
he
makes
it
a
cross
to
your
heart
all
the
daies
of
your
lives
.
One
observes
concerning
Manna
,
when
the
people
were
contented
with
their
allowance
that
God
allowed
them
,
then
it
was
verie
good
,
but
when
they
would
not
be
content
with
Gods
allowance
,
but
would
gather
more
than
God
would
have
them
;
then
(
saith
the
text
)
there
was
worms
in
it
:
So
when
we
are
content
with
our
conditions
,
and
that
that
God
disposes
of
us
to
be
in
,
there
's
a
blessing
in
it
,
then
it
's
sweet
to
us
,
but
if
we
must
needs
have
more
,
and
keep
it
longer
than
God
would
have
us
to
have
it
,
then
there
will
be
worms
in
it
and
no
good
at
all
.
5.
There
's
a
great
deal
of
folly
in
discontentedness
,
for
it
makes
our
afflictions
a
great
deal
worse
than
otherwise
it
would
be
;
it
no
way
removes
our
affliction
,
nay
,
while
they
do
continue
they
are
a
great
deal
the
worse
and
heaviour
,
for
a
discontented
heart
is
a
proud
heart
,
and
a
proud
heart
wil
not
pul
down
his
sails
when
there
comes
a
tempest
and
storme
:
If
a
Marriner
when
a
tempest
and
storme
comes
should
be
froward
and
would
not
pull
down
his
sails
,
but
is
discontented
with
the
storm
,
is
his
condition
the
better
because
he
is
discontented
and
will
not
pull
down
his
sails
?
Will
this
help
him
?
Just
so
is
it
for
all
the
world
with
a
discontented
heart
,
a
discontented
heart
is
a
proud
heart
,
and
he
out
of
his
pride
is
troubled
with
his
affliction
,
and
is
not
contented
with
Gods
dispose
,
and
so
he
will
not
pull
down
his
spirit
at
all
,
and
make
it
bow
to
God
in
this
condition
in
which
God
hath
brought
him
;
now
is
his
condition
the
better
because
he
will
not
pull
down
his
spirit
?
no
certainly
abundantly
worse
,
a
thousand
to
one
but
the
tempest
and
storm
over-whelms
his
soul
.
And
thus
you
see
what
a
great
deal
of
folly
there
is
in
the
sinne
of
discontentment
.
The
Ninth
Evil
of
murmuring
and
discontentment
is
this
,
There
is
a
mighty
deal
of
danger
in
the
sin
of
discontentment
,
for
it
exceedingly
provoketh
the
wrath
of
God
;
it
's
a
sin
that
doth
much
provoke
God
against
his
creature
;
we
find
most
sad
expressions
in
Scripture
(
and
examples
too
)
how
God
hath
been
provoked
against
many
for
their
discontent
;
in
Numb
.
14.
you
have
a
notable
text
,
and
one
would
think
that
that
were
enough
for
ever
to
make
you
fear
murmuring
,
in
the
26.
verse
,
it
is
said
,
The
Lord
spake
unto
Moses
and
unto
Aaron
saying
,
what
did
he
say
?
How
long
shall
I
bear
with
this
evill
Congregation
which
murmur
against
me
?
How
long
shall
I
bear
with
them
saith
God
,
This
evil
congregation
;
Oh
it
's
an
evil
congregation
that
murmur
against
me
!
And
how
long
shall
I
bear
with
them
?
they
do
murmur
,
and
they
have
murmured
:
as
those
that
have
murmuring
spirits
,
and
murmuring
dispositions
,
they
wil
murmur
again
,
and
again
,
How
long
shall
I
hear
with
this
evil
congregation
that
murmur
against
me
?
How
justly
may
God
speak
this
of
many
of
you
that
are
this
morning
before
the
Lord
,
How
long
shall
I
bear
with
this
wicked
man
or
woman
that
doth
murmur
against
me
,
and
hath
usually
in
the
course
of
their
lives
murmured
against
me
when
any
thing
falls
out
otherwise
than
they
would
have
it
?
And
mark
what
follows
after
,
I
have
heard
the
murmurings
of
the
Children
of
Israel
:
You
murmur
,
it
may
be
others
hear
you
not
,
nay
it
may
be
you
speak
not
at
all
,
or
but
half-words
,
yet
God
hears
the
language
of
your
murmuring
hearts
,
and
those
muttering
speeches
,
and
those
half-words
that
comes
from
you
.
And
observe
further
in
this
verse
,
how
the
Lord
repeats
this
sin
of
murmuring
,
How
long
shall
I
bear
with
this
evill
congregation
which
murmur
against
me
?
Secondly
,
I
have
heard
their
murmuring
,
Thirdly
,
which
they
murmur
against
me
:
Murmur
,
murmur
,
murmur
,
Three
times
in
one
verse
he
repeats
it
;
and
this
is
to
shew
his
indignation
against
the
thing
:
When
you
expresse
indignation
against
a
thing
,
you
will
repeat
it
over
again
,
and
again
:
now
the
Lord
because
he
would
express
his
indignation
against
this
sin
,
he
repeats
it
over
again
,
and
again
,
and
it
follows
in
the
28.
vers
.
Say
unto
them
,
as
truly
as
I
live
saith
the
Lord
,
as
ye
have
spoken
in
mine
ears
,
so
will
I
do
to
you
.
Mark
,
God
swears
against
a
murmurer
;
sometimes
in
your
discontent
you
will
be
ready
to
swear
(
it
may
be
,
)
do
you
swear
in
your
discontent
?
So
doth
God
swear
against
you
for
your
discontent
.
And
what
was
it
that
God
would
do
unto
them
?
verse
,
29
,
30.
Doubtless
your
carkeises
shall
fall
in
the
wilderness
,
and
you
shall
not
come
into
the
land
concerning
which
I
swear
,
to
make
you
dwel
therein
:
as
if
God
should
say
,
if
I
have
any
life
in
me
,
your
lives
shall
go
for
it
,
as
I
live
it
shall
cost
you
your
lives
.
A
discontented
murmuring
fit
of
yours
may
cost
you
your
lives
.
You
see
how
it
provokes
God
,
there
is
more
evil
in
it
than
you
are
aware
of
,
it
may
cost
you
your
lives
,
and
therefore
look
to
your selves
,
and
learn
to
be
humbled
at
the
very
beginnings
of
such
distempers
in
the
heart
.
So
in
Psal.
106.24
,
25.
Yea
they
despised
the
pleasant
Land
,
they
beleeved
not
his
word
;
But
murmured
in
their
tents
,
and
hearkened
not
unto
the
voice
of
the
Lord
;
therefore
be
lifted
up
his
hand
against
them
to
overthrow
them
in
the
wildernesse
.
Here
are
divers
things
observable
in
this
Scripture
.
First
,
That
which
we
spoke
to
before
,
How
a
murmuring
heart
doth
slight
Gods
mercies
,
so
it
is
here
,
They
despised
the
pleasant
land
:
and
that
a
murmuring
heart
is
contrary
to
faith
,
they
beleeved
not
his
word
,
but
(
saith
the
text
)
they
murmured
in
their
tents
,
and
hearkened
not
to
the
voice
of
the
Lord
.
Many
men
and
women
will
hearken
to
the
voice
of
their
own
base
murmuring
hearts
,
that
will
not
hearken
to
the
voice
of
the
Lord
;
if
you
would
hearken
to
the
voice
of
the
Lord
there
would
not
be
such
murmuring
as
there
is
:
But
mark
what
follows
upon
it
,
you
may
not
think
to
please
your selves
in
your
murmuring
discontentednesse
,
and
think
that
no
evil
shall
come
of
it
;
Therefore
he
lifted
up
his
hand
against
them
to
overthrow
them
:
you
that
are
discontented
,
you
lift
up
your
hearts
against
God
,
and
you
cause
God
to
lift
up
his
hand
against
you
;
perhaps
God
laies
his
finger
upon
you
softly
in
some
afflictions
that
are
upon
you
,
in
your
families
or
else
where
,
and
you
cannot
bear
the
hand
of
God
that
lies
upon
you
as
tenderly
as
a
tender-hearted
nurse
that
laies
her
hand
upon
the
child
,
you
cannot
bear
the
tender
hand
of
God
that
is
upon
you
in
a
lesser
affliction
;
it
were
just
with
God
to
lift
up
his
hand
against
you
in
another
manner
of
affliction
;
Oh
a
murmuring
spirit
provokes
God
exceedingly
.
There
is
another
place
in
16.
of
Num.
compare
the
41.
verse
,
and
the
46.
vers.
together
,
But
on
the
morrow
all
the
Congregation
of
the
Children
of
Israel
murmured
against
Moses
and
against
Aaron
,
saying
,
Ye
have
killed
the
people
of
the
Lord
:
and
mark
in
the
46.
verse
,
And
Moses
said
unto
Aaron
,
Take
a
Censer
and
put
fire
therein
,
from
off
the
Altar
,
and
put
on
incense
,
and
go
quickly
unto
the
Congregation
and
make
an
attonement
for
them
,
for
there
is
wrath
gone
out
from
the
Lord
,
the
plague
is
begun
;
mark
how
Gods
wrath
is
kindled
;
in
the
41.
verse
,
the
Congregation
had
murmured
;
and
they
murmured
but
against
Moses
and
Aaron
,
(
perhaps
you
murmur
more
directly
against
God
)
and
that
was
against
God
in
murmuring
against
Gods
Ministers
,
it
was
against
God
but
not
so
directly
;
but
it
may
be
the
murmuring
of
your
hearts
is
more
directly
against
Gods
dealings
with
you
,
if
you
murmur
against
those
that
God
makes
instruments
,
(
because
you
have
not
every
thing
that
you
would
have
)
as
against
the
Parliament
,
or
such
and
such
that
are
publique
instruments
,
it
's
against
God
;
it
was
but
against
Moses
and
Aaron
that
the
Israelites
murmured
,
and
they
said
that
Moses
and
Aaron
had
killed
the
people
of
the
Lord
,
though
it
was
the
hand
of
God
that
was
upon
them
for
their
former
wickednesse
,
in
murmuring
.
It
is
usual
for
wicked
vile
hearts
to
deal
thus
with
God
,
that
when
Gods
hand
is
a
little
upon
them
for
to
murmur
again
and
again
,
and
so
to
bring
upon
themselves
even
infinite
kind
of
evils
;
but
now
the
anger
of
God
was
quickly
kindled
,
Oh
saith
Moses
,
Go
,
take
the
Censer
quickly
for
wrath
is
gone
out
from
Jehovah
,
the
plague
is
begun
:
so
while
you
are
murmuring
in
your
families
,
the
wrath
of
God
may
quickly
go
out
against
you
,
quickly
,
in
a
morning
or
evening
,
when
you
are
murmuring
,
the
wrath
of
God
may
come
quickly
out
upon
your
families
or
persons
,
you
are
never
so
prepared
for
present
wrath
as
when
you
are
in
a
murmuring
discontented
fit
,
those
that
stand
by
and
see
you
in
a
murmuring
discontented
fit
,
have
cause
to
say
,
Oh
let
us
go
and
take
the
censer
,
let
us
go
to
prayer
,
for
we
are
afraid
that
wrath
is
gone
out
against
this
familie
,
against
this
person
:
And
it
were
a
verie
good
thing
for
thee
that
art
a
godly
wife
when
you
see
your
husband
come
home
and
fall
to
murmuring
because
things
go
not
according
to
his
desire
,
to
go
to
prayer
,
and
say
,
Lord
perdon
the
sin
of
my
husband
;
and
so
for
the
husband
to
go
to
God
in
prayer
falling
down
and
beseeching
of
him
that
wrath
may
not
come
out
against
his
familie
for
the
murmuring
of
his
wife
.
And
the
truth
is
,
at
this
day
there
hath
been
(
at
least
lately
)
as
much
murmuring
in
England
as
ever
was
,
and
even
in
this
very
particular
the
plague
is
begun
,
and
this
very
judgment
it
doth
come
many
times
upon
murmuring
upon
those
that
are
so
discontented
in
their
families
and
are
alwaies
grumbling
and
murmuring
at
any
thing
that
fals
out
amisse
,
(
I
say
)
this
text
of
Scripture
in
Numbers
doth
cleerly
hold
forth
this
,
that
the
Lord
brings
the
plague
upon
men
for
this
sin
of
murmuring
,
he
doth
it
in
kingdomes
and
families
,
and
upon
particular
persons
.
Though
we
cannot
alwaies
point
out
the
particular
sin
that
God
brings
this
for
,
yet
this
should
be
examined
how
far
we
are
guilty
of
the
sin
of
murmuring
;
because
the
Scripture
holds
forth
this
so
cleerly
,
that
Moses
when
he
did
but
hear
that
they
murmured
,
Do
they
murmur
?
(
saith
he
)
Go
forth
quickly
,
and
seek
to
passifie
the
anger
of
God
,
for
wrath
is
gone
out
,
and
the
plague
is
begun
.
And
in
1
Cor.
10.10
.
there
you
have
an
notable
example
of
Gods
heavie
displeasure
against
murmuring
,
Neither
murmur
ye
as
some
of
them
also
murmured
,
and
were
destroyed
of
the
destroyer
.
Take
heed
of
murmuring
as
some
of
them
did
,
(
he
speaks
of
the
people
of
Israel
in
the
wildernesse
,
)
but
saith
he
,
what
came
of
it
?
They
were
destroyed
of
the
destroyer
.
Now
the
destroyer
is
thought
to
be
the
fiery-serpents
that
were
sent
among
them
:
They
murmured
,
and
God
sent
fiery
serpents
to
sting
them
.
What
do
you
think
that
such
a
cross
and
affliction
doth
sting
you
?
perhaps
such
an
affliction
is
upon
you
,
and
it
seems
to
be
grievous
for
the
present
,
what
?
do
you
murmur
and
repine
?
God
hath
greater
crosses
to
bring
upon
you
:
Those
people
that
murmur
for
the
want
of
outward
comforts
,
for
want
of
water
,
(
sometimes
)
and
for
the
want
of
bread
,
they
murmur
,
but
the
Lord
sends
fiery-serpents
among
them
.
I
may
say
to
a
murmuring
heart
,
Wo
to
thee
that
strivest
with
thy
Maker
:
wo
to
that
man
,
that
woman
that
strives
against
their
Maker
;
what
doest
thou
else
,
but
strive
against
thy
Maker
?
Thy
Maker
hath
the
absolute
dispose
of
thee
,
and
wilt
thou
strive
against
thy
Maker
?
What
doth
this
murmuring
discontented
heart
of
thine
do
otherwise
but
wrangle
and
contind
and
strive
even
with
God
himself
?
Oh
wo
to
him
that
strives
against
his
Maker
!
I
may
further
say
to
thee
,
as
Gods
speaks
to
Job
:
Job
,
38.1
,
2.
when
Job
was
impatient
,
Now
God
spake
(
saith
the
text
)
out
of
the
whirlwind
,
and
said
,
Who
is
this
that
darkneth
counsel
by
words
without
knowledge
?
So
,
doest
thou
speak
against
Gods
waies
,
and
his
providences
that
hath
fallen
out
concerning
thy
estate
and
outward
comforts
?
who
is
this
?
Who
is
this
that
darkneth
counsel
by
words
without
knowledge
?
Where
's
that
man
or
woman
whose
hearts
are
so
bold
and
impudent
,
as
dares
speak
against
the
administration
of
Gods
providence
?
The
Tenth
Evil
of
murmuring
and
discontent
is
this
,
There
's
a
great
curse
of
God
upon
it
,
so
far
as
it
doth
prevail
in
one
that
is
wicked
it
hath
the
curse
of
God
upon
it
.
In
Psal.
59.15
.
see
there
what
the
curse
of
God
is
upon
wicked
and
ungodly
men
,
Let
them
wander
up
and
down
for
meat
,
and
grudge
if
they
be
not
satisfied
.
That
is
the
imprecation
and
curse
upon
wicked
and
ungodly
men
,
that
if
they
be
not
satisfied
they
shall
grudge
;
when
thou
art
not
satisfied
in
thy
desires
and
findest
thy
heart
grudging
against
God
,
apply
this
Scripture
,
What
,
is
the
curse
of
the
wicked
upon
me
?
This
is
the
curse
that
is
threatned
upon
wicked
and
ungodly
ones
,
That
they
shall
grudge
if
they
be
not
satisfied
.
And
in
Deut.
28.27
.
There
it
's
threatned
as
a
curse
of
God
upon
men
,
that
they
cannot
be
content
with
their
present
condition
,
But
they
shall
say
in
the
morning
,
would
God
it
were
even
;
and
at
even
,
would
God
it
were
morning
;
and
so
they
lie
tossing
up
and
down
and
cannot
be
content
with
any
condition
that
they
are
in
,
because
of
the
sore
afflictions
that
be
upon
them
;
and
therefore
it
is
further
threatned
as
a
curse
upon
them
,
in
the
34.
verse
,
That
they
should
be
mad
for
the
sight
of
their
eyes
which
they
should
see
:
This
is
but
the
extremity
of
their
discontentednesse
;
that
is
,
they
shall
be
so
discontented
,
as
they
shall
be
even
mad
:
Many
men
and
women
in
discontented
moods
are
mad
kind
of
people
,
and
though
you
may
please
your selves
in
such
a
mad
kind
of
behaviour
,
yet
know
,
that
it
is
a
curse
of
God
upon
men
to
be
given
up
to
a
kind
of
madness
for
evils
that
they
suppose
are
upon
them
,
and
that
they
fear
.
In
the
47.
verse
,
there
is
a
notable
expression
for
to
shew
the
curse
of
God
upon
murmuring
hearts
;
the
Lord
threatning
the
curses
that
shall
be
upon
them
,
(
saith
he
)
verse
45
,
46
,
&
47.
The
Curse
shall
pursue
thee
,
and
they
shall
be
upon
thee
for
a
sign
,
and
for
a
wonder
,
and
upon
thy
seed
for
ever
:
Because
thou
servedst
not
the
Lord
thy
God
with
joyfulness
,
and
with
gladness
of
heart
,
for
the
abundance
of
all
things
.
God
here
threatens
to
bring
his
curse
so
upon
them
,
as
to
make
them
a
wonder
and
a
sign
to
others
,
why
?
Because
they
served
not
the
Lord
with
joyfulness
of
heart
,
(
that
may
be
added
to
that
of
the
wrath
of
God
upon
men
)
therefore
God
would
bring
such
a
curse
upon
them
as
would
make
them
a
wonder
to
all
that
were
about
them
;
Oh
how
far
art
thou
then
that
hast
a
murmuring
heart
,
from
serving
the
Lord
with
joyfulnesse
?
The
Eleventh
evill
of
discontent
and
murmuring
is
this
.
There
is
much
of
the
spirit
of
Satan
in
a
murmuring
spirit
.
The
Devil
is
the
most
discontented
creature
that
is
in
the
world
:
He
is
the
proudest
creature
that
is
,
and
the
discontentedst
creature
;
and
the
most
dejected
creature
.
Now
therefore
so
much
discontentment
as
thou
hast
,
so
much
of
the
spirit
of
Satan
thou
hast
.
It
was
the
unclean
spirit
that
went
up
and
down
and
found
no
rest
;
so
when
a
man
or
womans
spirit
hath
no
rest
,
it
is
a
sign
that
it
hath
much
of
the
unclean
spirit
,
of
the
spirit
of
Satan
,
and
thou
shouldest
think
thus
with
thy self
,
Oh
Lord
what
have
I
the
spirit
of
Satan
upon
me
?
It
is
Satan
that
is
the
most
discontented
spirit
that
is
,
and
Oh!
how
much
of
his
spirit
have
I
upon
me
that
can
find
no
rest
at
all
?
Twelfthly
,
Murmuring
and
discontent
hath
this
evil
in
it
,
There
is
an
absolute
necessity
that
thou
shouldest
have
disquiet
all
the
daies
of
thy
life
.
As
if
a
man
that
is
in
a
great
croud
should
complain
that
other
folks
touch
him
;
While
we
are
in
this
world
God
hath
so
ordred
things
that
afflictions
must
befal
us
,
and
if
we
will
complain
and
be
discontented
upon
every
crosse
and
affliction
,
why
we
must
complain
and
be
discontent
all
the
daies
of
our
lives
,
yea
God
in
just
judgment
will
let
things
fall
out
on
purpose
to
vex
those
that
have
vexing
spirits
,
and
discontented
hearts
,
and
therefore
there
is
a
necessitie
that
they
should
live
disquiet
all
their
daies
:
and
men
will
not
much
care
to
disquiet
those
that
are
continually
murmuring
,
Oh
they
will
have
disquiet
all
their
daies
.
Lastly
,
there
's
this
dreadful
evil
in
discontent
and
murmuring
,
God
may
justly
withdraw
his
care
off
you
,
and
his
protection
over
you
,
seeing
God
cannot
please
you
in
his
administrations
.
We
use
to
say
so
to
discontented
servants
;
nay
,
if
you
be
not
pleased
mend
your selves
when
you
will
.
If
you
have
a
servant
not
content
with
his
diet
and
wages
,
and
work
,
you
say
,
mend
your selves
;
so
may
God
justly
say
to
us
,
we
that
professe
our selves
servants
to
him
,
to
be
in
his
work
,
and
yet
are
discontented
with
this
thing
or
that
in
Gods
family
,
God
might
justly
say
,
mend
your selves
.
What
if
God
should
say
to
any
of
you
,
If
my
care
over
you
do
not
please
you
,
then
take
care
of
your selves
,
if
my
protection
over
you
will
not
please
you
,
then
protect
your selves
:
Now
all
things
that
do
befall
you
,
befall
you
through
a
providence
of
God
,
and
if
you
be
those
that
belong
to
God
there
is
a
protection
of
God
over
you
,
and
a
care
of
God
.
Now
if
God
should
say
,
Well
,
you
shall
not
have
the
benefit
of
my
protection
anie
longer
,
and
I
will
take
no
further
care
of
you
:
would
not
this
be
a
most
dreadful
judgment
of
God
from
Heaven
upon
you
?
Take
heed
what
you
do
then
in
being
discontent
with
Gods
will
towards
you
,
and
indeed
upon
discontent
this
may
befal
you
.
And
this
is
the
reason
why
manie
people
though
Gods
protection
hath
bin
verie
gracious
over
them
for
a
time
,
and
they
have
thriven
abundantly
,
yet
afterwards
almost
all
that
behold
them
may
say
that
they
live
as
if
God
had
cast
off
his
care
over
them
,
and
as
if
God
did
not
care
what
befell
them
.
Now
then
my
brethren
,
put
all
these
together
,
all
that
we
were
speaking
of
the
last
day
,
and
these
particulars
that
have
been
added
now
this
morning
for
the
setting
out
of
a
murmuring
and
discontented
spirit
,
Oh
what
an
ugly
face
hath
this
sin
of
murmuring
,
and
discontentednesse
,
Oh
what
cause
is
there
that
we
should
lay
our
hands
upon
our
hearts
,
and
go
away
and
be
humbled
before
the
Lord
because
of
this
!
whereas
your
thoughts
were
wont
to
be
exercised
about
providing
for
your selves
,
and
getting
more
comforts
to
your selves
,
let
the
stream
of
your
thoughts
now
be
turned
to
humble
your selves
for
your
discontentednesse
,
Oh
that
you
may
have
your
hearts
break
before
God
,
for
otherwise
you
will
fall
to
it
again
,
Oh
the
wretchednesse
of
mans
heart
!
You
shall
find
in
Scripture
concerning
the
people
of
Israel
,
how
strangely
they
fell
to
their
murmuring
again
and
again
,
do
but
observe
three
texts
of
Scripture
,
for
that
,
the
first
in
the
15.
of
Exod.
at
the
beginning
,
there
you
shall
have
Moses
and
the
Congregation
singing
to
God
and
blessing
God
for
his
mercy
,
Then
sang
Moses
and
the
Children
of
Israel
this
song
unto
the
Lord
,
and
spake
saying
,
I
will
sing
unto
the
Lord
,
for
he
hath
triumphed
gloriously
,
the
Horse
and
his
Rider
hath
he
thrown
into
the
Sea
.
And
then
,
The
Lord
is
my
strength
and
song
,
and
he
is
become
my
salvation
,
he
is
my
God
and
I
will
prepare
him
an
habitation
,
my
Fathers
God
and
I
will
exalt
him
;
and
so
he
goes
on
,
and
who
is
like
unto
thee
O
Lord
amongst
the
gods
,
who
is
like
thee
,
glorious
in
holinesse
,
fearful
in
praises
,
doing
wonders
?
Thus
their
hearts
triumphed
in
God
,
but
mark
before
the
Chapter
is
ended
in
the
23.
verse
,
When
they
came
to
Marah
(
in
the
same
Chapter
)
they
could
not
drink
of
the
waters
of
Marah
for
they
were
bitter
,
therefore
the
name
of
it
was
called
Marah
,
and
the
people
murmured
against
Moses
.
After
so
great
a
mercy
as
this
was
,
what
unthankfulnes
was
there
here
in
their
murmuring
!
Then
God
gave
them
water
,
but
in
the
very
next
Chapter
they
fell
to
their
murmuring
,
(
you
reade
not
that
they
were
humbled
for
their
former
murmuring
,
and
therefore
they
murmur
again
)
Exod.
16.1
.
&c.
All
the
Congregation
of
the
Children
of
Israel
came
to
the
wildernesse
of
Sin
,
&c.
And
the
whole
Congregation
(
in
the
second
verse
)
of
the
Children
of
Israel
murmured
against
Moses
,
and
against
Aaron
in
the
wildernesse
,
and
the
Children
of
Israel
said
unto
them
,
Would
to
God
we
had
dyed
by
the
hand
of
the
Lord
in
the
Land
of
Egypt
,
when
we
sate
by
the
flesh-pots
,
and
when
we
did
eat
bread
to
the
full
.
Now
they
want
flesh
,
they
wanted
water
before
,
but
now
they
want
meat
,
they
fell
to
murmuring
again
,
they
were
not
humbled
for
this
murmuring
against
God
,
neither
when
God
gave
them
flesh
according
to
their
desires
,
but
they
fell
to
murmuring
again
,
they
wanted
somewhat
else
.
In
the
very
next
Chapter
,
(
they
went
not
far
)
in
the
17
of
Exod.
beginning
.
And
all
the
Congregation
of
the
Children
of
Israel
journied
from
the
wildernesse
of
Sin
and
pitthed
in
Rephadim
,
and
there
was
no
water
for
the
people
to
drink
:
then
in
the
second
verse
,
Wherefore
the
people
did
chide
with
Moses
,
and
said
,
Give
us
water
that
we
may
drink
,
and
Moses
said
unto
them
,
Why
chide
you
with
me
?
wherefore
do
you
tempt
the
Lord
?
And
in
the
third
verse
,
And
the
people
thirsted
there
for
water
,
and
the
people
murmured
against
Moses
and
said
,
Wherefore
is
this
,
that
thou
hast
brought
us
up
out
of
Egypt
,
to
kill
us
,
and
our
Children
,
and
our
Cattell
with
thirst
?
So
one
time
after
another
,
still
as
soon
as
ever
they
had
received
the
mercie
then
they
were
a
little
quieted
,
but
they
were
not
humbled
.
I
bring
these
Scriptures
for
this
to
shew
,
that
if
we
have
not
been
humbled
for
murmuring
,
the
next
crosse
that
we
meet
withal
we
will
fall
to
murmuring
again
.
And
now
there
are
divers
agravations
of
this
sin
of
murmuring
,
I
'le
mention
but
one
now
,
and
I
shall
but
begin
that
.
The
first
Agravation
is
this
.
To
murmur
when
we
enjoy
abundance
of
mercy
,
the
greater
and
the
more
abundant
the
mercy
is
that
we
enjoy
,
the
greater
,
and
the
viler
is
the
sin
of
murmuring
.
As
here
now
when
God
had
newly
delivered
them
out
of
the
house
of
bondage
,
for
them
,
now
to
murmur
,
because
they
want
some
few
particulars
that
they
desire
,
Oh
to
sin
against
God
after
a
great
mercy
this
is
a
great
agravation
,
and
a
most
abominable
thing
.
Now
my
brethren
,
the
Lord
hath
granted
us
very
great
mercies
,
I
'le
but
speak
a
word
of
what
God
hath
done
of
late
,
what
mercies
hath
the
Lord
granted
to
us
this
summer
,
heaped
mercies
upon
us
,
one
mercie
upon
another
,
what
a
condition
were
we
in
at
the
beginning
of
this
summer
?
and
what
a
different
condition
are
we
in
now
!
Oh
what
a
mercie
is
it
that
the
Lord
hath
not
taken
advantages
against
us
,
that
he
hath
not
made
those
Scriptures
(
before
mentioned
)
good
upon
us
for
all
our
murmuring
,
the
Lord
hath
gone
on
with
one
mercie
after
another
.
We
hear
of
mercie
in
Bristol
,
and
mercy
to
our
brethren
in
Scotland
:
But
still
if
after
this
we
should
have
any
thing
befall
us
that
is
but
crosse
to
us
,
that
we
should
be
ready
to
murmur
again
presently
;
Oh
let
us
not
so
requite
God
for
those
mercies
of
his
;
Oh
let
's
take
heed
of
giving
God
any
ill
requital
for
his
mercies
;
Oh
give
God
praise
according
to
his
excellent
greatness
,
to
his
excellent
goodnesse
and
grace
.
And
now
hath
God
given
to
you
the
Contentment
of
your
hearts
?
Take
you
heed
of
being
the
cause
of
any
greife
to
your
brethren
,
think
not
that
because
God
hath
been
gracious
unto
you
,
that
therefore
he
hath
given
you
liberty
for
to
bring
them
into
bondage
,
Oh
let
not
there
be
such
an
il
effect
of
Gods
mercy
to
you
,
as
for
you
to
exclude
by
petitioning
,
or
any
other
way
your
Brethren
that
the
Lord
hath
been
pleased
to
make
Instruments
of
your
peace
,
let
not
that
be
the
fruit
of
it
,
nor
to
desire
any
thing
that
your selves
do
not
yet
understand
.
God
is
very
jealous
of
the
glory
of
his
mercy
,
and
if
there
should
be
an
ill
use
made
of
the
mercy
of
God
after
we
enjoy
it
,
Oh
it
would
go
to
the
heart
of
God!
nothing
is
more
grievous
to
the
heart
of
God
than
the
abuse
of
mercy
:
As
now
,
if
any
way
that
is
hard
and
rigid
should
be
taken
towards
our
Brethren
,
and
those
especially
that
God
hath
made
such
special
Instruments
of
good
to
us
,
that
have
been
so
willing
to
venture
their
lives
,
and
all
for
us
;
now
when
we
have
our
turns
served
,
let
God
and
his
People
,
and
Servants
that
have
been
a
means
to
save
us
shift
for
themselves
as
well
as
they
can
:
Oh!
this
is
a
great
aggravation
of
your
sin
,
to
sin
against
the
mercies
of
God
:
But
for
this
Aggravation
,
and
specially
in
this
particular
,
we
shall
speak
to
(
God
willing
)
the
next
day
.
SERMON
IX
.
PHILIPPIANS
.
4.11
.
For
I
have
learned
in
whatsoever
state
I
am
,
therewith
to
be
content
.
NOW
because
it
is
very
hard
to
work
upon
a
murmuring
spirit
,
there
are
divers
aggravations
(
I
told
you
)
we
are
to
consider
of
for
the
further
setting
out
of
the
greatness
of
this
sin
;
I
mentioned
but
only
one
the
last
day
,
now
we
shall
proceed
in
that
.
The
first
Agravation
of
the
sin
of
discontent
and
murmuring
is
this
,
For
men
and
women
to
be
discontent
in
the
mid'st
of
mercies
,
in
enjoyment
of
abundance
of
mercies
.
To
be
discontent
in
any
afflicted
condition
,
is
sinful
and
evil
,
but
to
be
discontent
when
we
are
in
the
middest
of
Gods
mercies
,
when
we
are
not
able
to
count
the
mercies
of
God
,
yet
after
to
be
discontent
because
we
have
not
all
we
would
have
,
this
is
a
greater
evil
.
I
only
mentioned
this
the
last
day
,
that
I
might
shew
to
you
what
a
great
sin
it
is
at
such
a
time
as
this
.
The
Lord
this
summer
hath
multiplied
mercies
one
upon
another
,
the
Lord
hath
made
this
summer
to
be
a
continued
miracle
of
mercie
;
never
did
a
Kingdom
enjoy
(
in
so
little
space
of
time
)
such
mercies
one
upon
another
:
Now
the
publick
mercies
of
God
should
quiet
our
hearts
and
keep
us
from
discontent
;
and
the
sin
of
discontent
for
private
afflictions
is
exceedingly
aggravated
by
the
consideration
of
publick
mercies
to
the
Land
;
when
the
Lord
hath
bin
so
merciful
to
the
Land
,
wilt
thou
be
feetting
and
murmuring
,
because
thou
hast
not
in
thy
family
all
the
comforts
that
thou
would'st
have
?
As
it
is
a
great
aggravation
of
a
mans
evill
for
him
to
rejoyce
immoderately
in
his
own
private
comforts
when
the
Church
is
in
affliction
,
when
the
publick
suffers
grievous
and
hard
troubles
,
if
any
man
shall
then
rejoyce
and
give
liberty
to
himself
,
at
that
time
to
satisfie
his
flesh
to
the
uttermost
in
all
outward
comforts
,
this
is
a
great
aggravation
of
his
sin
:
So
on
the
contrary
for
any
man
to
be
immoderately
troubled
for
any
private
afflictions
when
it
goes
well
with
the
publick
,
with
the
Churches
,
this
is
a
great
aggravation
of
his
sin
:
It
may
be
when
the
Church
of
God
was
lowest
,
and
it
went
worst
in
other
parts
,
yet
thou
didst
abate
nothing
of
the
comfort
of
thy
flesh
,
but
gavest
full
liberty
to
satisfie
thy
flesh
as
formerly
,
know
this
was
thy
great
sin
;
so
on
the
other
side
when
we
have
received
such
mercies
in
publick
,
we
should
have
all
our
private
afflictions
swallowed
up
in
the
publick
merci●s
▪
and
we
should
think
with
our selves
,
though
we
be
afflicted
for
our
particular
,
yet
(
blessed
be
God
)
it
goes
well
with
the
Church
,
and
with
the
publick
;
the
consideration
of
that
should
mightily
quiet
our
hearts
in
all
our
private
discontents
,
and
if
it
doth
not
so
,
know
that
our
sin
is
much
increased
by
the
mercies
of
God
that
are
abroad
.
Now
shall
Gods
mercies
aggravate
our
sins
?
This
is
a
sad
thing
,
this
is
to
turne
the
mercies
of
God
to
be
our
misery
.
Did'st
not
thou
pray
to
God
for
these
mercies
that
God
hath
sent
of
late
to
the
publick
,
these
great
victories
that
God
hath
given
,
did'st
not
thou
pray
for
them
?
now
thou
hast
them
,
Is
not
there
enough
in
them
to
quiet
thy
heart
for
some
privat
trouble
thou
meetest
withall
in
thy
family
?
Is
not
there
goodness
enough
there
to
cure
thy
discontentment
?
Certainly
they
were
not
such
mercies
worthy
to
be
prayed
for
,
except
they
have
so
much
excellency
in
them
as
to
countervail
some
private
afflictions
.
Publick
mercies
are
the
aggravation
of
privat
discontent
,
as
so
of
publick
discontent
too
;
if
we
receive
so
many
publick
mercies
,
yet
if
every
thing
goes
not
in
the
publick
according
as
we
desire
,
if
we
be
discontent
at
that
it
will
exceedingly
aggravate
our
sin
,
God
may
say
,
what
shall
I
bestow
such
mercies
upon
a
people
,
and
yet
if
they
have
not
every
thing
they
would
have
they
will
be
discontent
?
Oh!
it's
exceeding
evil
.
So
in
particular
,
the
mercies
that
concerns
thy self
,
thy
family
,
if
thou
wouldest
consider
thou
hast
a
great
many
more
mercies
than
thou
had'st
afflictions
,
I
dare
boldly
aver
it
concerning
any
one
in
this
Congregation
,
(
suppose
thy
afflictions
be
what
they
will
)
there
is
never
a
one
of
you
but
that
have
more
mercies
than
afflictions
.
Object
.
You
will
say
,
I
,
but
you
do
not
know
what
our
afflictions
are
,
our
afflictions
are
so
as
you
do
not
conceive
of
them
because
you
feel
them
not
?
Answ.
Though
I
cannot
know
what
your
afflictions
are
,
yet
I
know
what
your
mercies
are
,
and
I
know
they
are
so
great
as
I
am
sure
there
can
be
no
afflictions
in
this
world
so
great
as
the
mercies
you
have
:
If
it
we●e
but
this
mercy
,
that
you
have
this
day
of
grace
and
salvation
continued
to
you
,
it
's
a
greater
mercie
than
any
affliction
,
set
any
affliction
by
this
mercie
and
see
which
would
weigh
heaviest
,
this
is
certainly
greater
than
any
affliction
;
that
you
have
the
day
of
grace
and
salvation
,
that
you
are
not
now
in
Hell
,
this
is
a
greater
mercie
,
that
you
have
the
sound
of
the
Gospel
yet
in
your
ears
;
that
you
have
the
use
of
your
reason
;
this
is
a
greater
mercie
than
your
afflictions
;
that
you
have
the
use
of
your
limbs
,
your
sences
,
that
you
have
the
health
of
your
bodies
,
health
of
body
is
a
greater
mercy
than
poverty
is
an
affliction
,
there
is
no
man
that
is
rich
but
if
he
be
wise
,
if
he
hath
a
sickly
body
,
he
would
part
with
all
his
riches
that
he
might
have
his
health
,
therefore
thy
mercies
are
more
than
thy
afflictions
.
We
find
in
Scripture
how
the
holy
Ghost
doth
aggravate
the
sin
of
discontent
from
the
consideration
of
mercies
,
you
have
a
notable
Scripture
for
it
in
the
16
,
of
Numb
.
8.
verse
&c.
It
's
a
speech
of
Moses
to
Korah
and
his
company
when
they
murmured
,
And
Moses
said
unto
Korah
,
hear
I
pray
you
ye
sons
of
Levi
,
(
there
's
somewhat
that
you
are
sons
of
Levi
,
)
Seemeth
it
but
a
small
thing
unto
you
that
the
God
of
Israel
hath
separated
you
from
the
Congregation
of
Israel
,
to
bring
you
neer
to
himself
to
do
the
service
of
the
Tabernacle
of
the
Lord
,
and
to
stand
before
the
Congregation
to
minister
unto
them
?
Korah
and
his
company
were
murmuring
,
but
mark
how
Moses
aggravates
this
;
Seemeth
it
a
smal
thing
unto
you
that
the
God
of
Israel
hath
separated
you
from
the
Congregation
of
Israel
to
bring
you
neer
to
himselfe
to
do
the
service
of
the
Tabernacle
of
the
Lord
?
&c.
You
see
't
is
a
great
honour
that
God
puts
upon
a
man
a
great
mercy
that
he
doth
bestow
upon
any
man
to
seperate
him
from
others
for
himself
,
to
come
neer
to
him
,
to
imploy
him
in
the
service
of
the
Tabernacle
,
to
minister
to
the
Congregation
in
holy
things
,
this
is
a
great
mercy
,
and
indeed
it
's
such
a
mercy
as
one
would
think
there
should
be
none
that
God
bestows
such
a
mercy
upon
that
should
have
a
murmuring
heart
for
any
affliction
;
It
's
true
,
many
Ministers
of
God
they
meet
with
hard
things
that
might
discourage
them
,
and
trouble
and
grieve
their
spirits
,
but
now
this
consideration
that
God
is
pleased
to
imploy
them
in
such
a
service
neer
to
himself
,
that
though
they
cannot
do
good
to
themselves
,
yet
they
may
do
good
to
others
,
this
should
quiet
them
.
And
yet
in
the
10.
verse
,
And
he
hath
brought
thee
neer
to
him
,
and
all
thy
Brethren
the
Sons
of
Levi
with
thee
,
and
seek
ye
the
Priest-hood
also
?
have
not
you
enough
already
?
but
still
you
are
discontented
with
what
you
have
and
must
have
more
,
seek
ye
yet
more
?
Seek
ye
the
Priest-hood
also
?
for
which
cause
both
thou
and
all
thy
company
are
gathered
together
against
the
Lord
:
And
what
is
Aaron
that
ye
murmur
against
him
?
what
hath
God
given
you
such
things
,
and
yet
will
you
be
murmuring
,
because
you
cannot
have
more
?
Me
thinks
that
this
place
should
keep
Ministers
from
murmuring
,
though
they
should
meet
with
never
such
afflictions
and
crosses
,
and
unkind
dealings
from
men
,
yet
still
they
should
go
on
with
hearts
quieted
and
comforted
in
the
work
that
God
hath
set
them
about
,
and
labour
to
countervaile
all
their
Afflictions
by
being
more
abundant
in
the
work
of
the
Lord
.
That
is
the
first
text
of
Scripture
that
shews
how
the
mercies
we
enjoy
are
Aggravations
to
the
sin
of
murmuring
.
And
then
a
second
Scripture
is
in
the
2.
of
Job
,
10.
vers
.
A
speech
of
Job
to
his
wife
,
what
saith
Job
when
his
wife
would
have
had
him
curse
God
and
die
?
(
that
was
a
degree
beyond
murmuring
)
saith
he
,
Thou
speakest
as
one
of
the
foolish
women
,
shall
we
receive
good
at
the
band
of
God
and
not
evil
?
you
see
Job
did
help
himself
against
all
murmuring
thoughts
against
the
waies
of
God
with
this
consideration
,
that
he
had
received
so
much
good
from
the
Lord
;
what
though
we
receive
evil
,
yet
do
not
we
receive
good
as
well
as
evil
?
let
us
set
one
against
the
other
,
that
's
the
way
we
should
go
.
In
the
17.
of
Ecclesiastes
the
14.
vers.
you
have
a
notable
Scripture
there
whereby
you
may
see
what
course
is
to
be
taken
when
the
heart
rises
in
murmuring
,
In
the
day
of
prosperity
be
joyfull
,
but
in
the
day
of
Adversity
consider
;
what
should
they
consider
?
(
mark
what
follows
)
God
also
hath
set
the
one
over
against
the
other
,
to
the
end
that
man
should
find
nothing
after
him
.
God
also
hath
set
the
one
over
against
the
other
,
that
's
thus
,
When
thou
art
in
prosperity
,
then
indeed
every
man
can
be
joyfull
,
but
what
if
Afflictions
befals
him
,
what
then
?
then
consider
,
consider
what
?
That
God
hath
set
one
over
against
the
other
,
thou
hast
a
great
deal
of
Affliction
,
and
thou
hast
had
a
great
deal
of
prosperity
,
thou
hast
many
troubles
,
and
thou
hast
had
many
mercies
,
make
one
column
of
mercies
,
and
one
column
of
afflictions
,
and
write
one
against
the
other
,
and
fee
if
God
hath
not
fil'd
one
column
as
full
as
the
other
,
you
look
altogether
upon
your
afflictions
,
but
look
upon
your
mercies
also
;
for
instance
,
It
may
be
God
hath
afflicted
you
in
one
child
,
but
he
hath
been
merciful
to
you
in
another
child
,
set
one
against
the
other
,
God
afflicted
David
in
Absolom
,
but
he
was
merciful
to
David
in
Solomon
,
and
therefore
when
David
cryed
out
,
Oh
Absolom
my
Son
my
Son
!
if
David
had
thought
upon
Solomon
,
and
cried
,
Oh
Solomon
my
son
my
son
,
it
would
have
quieted
him
.
And
it
may
be
God
hath
been
merciful
to
thee
in
a
wife
,
or
in
thy
husband
,
set
that
against
thy
affliction
,
it
may
be
God
crosses
thee
in
thy
estate
,
but
it
may
be
he
doth
imploy
thee
in
his
service
,
it
may
be
thou
art
afflicted
in
some
of
thy
friends
,
but
thou
hast
other
friends
that
are
great
mercies
to
thee
,
and
therefore
you
should
set
one
against
the
other
,
and
it
doth
concern
you
so
to
do
,
for
those
mercies
will
be
aggravations
of
your
sins
,
and
you
had
better
make
Gods
mercies
a
means
to
lessen
your
sins
,
than
to
be
the
aggravation
of
your
sins
:
If
you
make
not
the
mercies
of
God
to
help
you
against
your
murmuring
,
you
will
make
them
to
be
aggravations
of
the
sin
of
murmuring
:
I
beseech
you
for
this
take
but
this
one
consideration
further
,
and
if
you
will
but
work
it
upon
your
hearts
I
hope
you
may
find
a
great
deal
of
power
in
it
,
You
find
afflictions
,
and
your
hearts
are
troubled
and
murmur
,
consider
how
Gods
mercies
doth
aggravate
this
sin
,
thus
:
In
the
midst
of
our
sins
we
do
make
account
God
should
accept
of
our
services
,
do
but
consider
thus
,
if
in
the
midst
of
our
manie
sins
we
hope
that
God
will
accept
of
our
poor
services
,
why
then
should
not
we
in
the
midst
of
our
afflictions
blesse
God
for
his
manie
mercies
?
shall
God
be
thus
gracious
to
us
that
notwithstanding
our
many
sins
,
yet
he
will
not
cast
away
our
poor
duties
and
services
that
we
perform
,
then
why
should
not
we
in
the
midst
of
our
sufferings
accept
of
what
mercies
we
have
,
and
not
slight
them
and
disregard
them
?
If
thou
in
the
midst
of
Gods
mercies
shalt
not
be
willing
to
bear
afflictions
that
God
laies
upon
thee
,
then
it
were
just
with
God
that
in
the
midst
of
thy
sins
he
should
not
regard
any
of
thy
duties
,
now
is
there
not
as
much
power
in
thy
manifold
sins
to
cause
God
to
reject
thy
duties
and
services
,
as
there
is
power
in
afflictions
(
in
the
midst
of
many
mercies
)
to
take
off
thy
heart
from
being
affected
with
Gods
mercies
?
And
that
's
the
first
aggravation
of
the
sin
of
murmuring
,
to
murmur
in
the
midst
of
mercies
.
A
Second
Aggravation
of
the
sin
of
murmuring
is
,
When
we
murmur
for
smal
things
.
Saith
Naamans
servant
to
him
,
Father
(
for
so
he
called
him
)
if
the
Prophet
had
required
you
to
do
some
great
thing
,
would
not
you
have
done
it
?
how
much
more
this
little
thing
.
So
I
say
,
if
the
Lord
had
required
you
to
suffer
some
great
matter
,
would
not
you
have
been
willing
to
suffer
?
How
much
more
this
little
thing
.
I
remember
I
have
read
in
Seneca
a
Heathen
,
he
hath
this
similitude
which
is
a
very
fine
one
to
set
out
the
great
evil
of
murmuring
upon
smaller
afflictions
,
(
saith
he
)
Suppose
a
man
hath
a
very
fair
house
to
dwell
in
,
and
he
hath
fair
orchyards
and
gardens
,
and
set
about
with
brave
tall
trees
for
ornament
,
if
this
man
now
should
murmur
because
the
wind
blows
off
a
few
leaves
off
his
trees
,
what
a
most
unreasonable
thing
were
it
for
him
to
be
weeping
and
wringing
his
hands
because
he
loses
a
few
leaves
off
his
trees
,
when
he
hath
abundance
of
all
kind
of
fruit
?
thus
it
is
with
many
(
saith
he
)
though
they
have
a
great
many
comforts
about
them
,
yet
some
little
matter
,
the
blowing
off
of
a
few
leaves
from
them
is
enough
to
disquiet
them
.
It
was
a
great
evil
when
Ahab
having
a
kingdom
,
yet
the
want
of
his
neighbours
vinyard
had
such
power
to
disquiet
him
:
So
for
us
to
murmur
,
not
because
we
have
not
such
a
thing
as
we
have
need
of
,
but
because
we
have
not
what
possibly
we
might
have
,
this
is
a
very
great
sin
.
Suppose
God
gives
a
child
that
hath
all
the
limbs
and
parts
compleat
,
a
child
that
is
very
comly
,
and
hath
excellent
parts
,
wit
,
and
memory
,
but
it
may
be
there
is
a
wart
that
grows
upon
the
finger
of
the
child
,
and
she
murmurs
at
it
,
and
Oh
what
an
affliction
is
this
to
her
!
she
is
so
taken
up
with
that
as
she
forgets
to
give
any
thanks
to
God
for
her
child
,
and
all
the
goodnesse
of
God
to
her
in
the
child
is
swallowed
up
in
that
;
would
not
you
say
,
this
were
a
folly
&
a
very
great
evil
in
a
woman
so
to
do
?
Truly
our
afflictions
if
we
weighed
them
aright
they
are
but
such
kind
of
things
in
comparison
of
our
mercies
.
Rebeckah
she
had
a
mighty
desire
to
have
children
,
but
because
she
found
some
trouble
in
her
body
when
she
was
with
child
,
saith
she
,
Why
am
I
thus
?
As
if
she
should
say
,
I
had
as
good
have
none
,
only
because
she
found
a
little
pain
and
trouble
in
her
body
.
To
be
discontent
when
the
affliction
is
small
and
little
,
that
increases
very
much
the
sin
of
murmuring
,
it
is
to
much
for
any
one
to
murmur
upon
the
heaviest
crosse
that
can
befall
one
in
this
world
,
but
upon
some
small
things
to
be
discontent
and
murmur
,
that
's
worse
.
I
have
read
of
one
when
he
lay
upon
a
heap
of
damask-roses
,
he
complained
that
there
was
one
of
the
rose
leaves
lay
double
under
him
:
So
we
are
readie
thus
for
verie
small
things
to
make
complaints
and
to
be
discontented
with
our
condition
.
And
that
's
a
Second
aggravation
.
A
Third
aggravation
is
this
,
For
men
that
are
of
parts
and
abilities
,
that
God
hath
given
wisdom
to
,
for
them
to
be
discontent
and
murmur
,
that
is
more
than
if
others
do
it
.
Murmuring
and
discontentednesse
is
too
much
in
the
weakest
,
yet
we
can
bear
with
it
sometimes
in
children
and
women
that
are
weak
,
but
for
those
that
are
men
,
men
of
understanding
,
that
have
wisdom
,
that
God
imployes
in
publick
service
,
that
they
should
be
discontent
with
every
thing
,
this
is
an
exceeding
great
evil
;
for
men
in
their
families
(
to
whom
God
hath
given
parts
and
wisdom
)
when
things
fall
out
amisse
there
,
to
be
alwaies
murmuring
and
repining
,
their
sin
is
greater
than
for
women
or
children
to
do
it
.
A
fourth
aggravation
,
Is
the
consideration
of
the
freeness
of
all
Gods
mercies
to
us
.
What
ever
we
have
it
is
of
free
cost
,
what
though
we
have
not
all
we
would
have
,
seeing
what
we
have
is
free
?
If
what
we
have
were
earned
then
it
were
somewhat
,
but
when
we
consider
that
all
is
from
God
,
for
us
to
murmur
at
his
dispensations
is
verie
evil
.
Suppose
a
man
were
in
a
family
entertained
by
a
friend
,
and
he
did
not
pay
for
his
board
,
but
he
hath
it
given
him
for
nothing
,
it
's
expected
such
a
one
should
not
be
ready
to
find
fault
with
every
thing
in
the
house
,
with
servants
or
with
meat
at
table
or
the
like
,
i●
such
a
one
that
hath
plentiful
provision
and
all
given
him
Gratis
,
and
paies
nothing
for
his
board
,
should
be
discontented
if
a
cup
should
not
be
filled
for
him
as
he
would
have
it
,
or
if
he
should
stay
a
minute
of
an
hour
longer
for
a
thing
than
he
would
,
this
we
would
account
a
great
evil
:
So
it
is
with
us
,
we
are
at
Gods
table
every
day
,
and
it
is
upon
free-cost
whatever
we
have
:
It
is
accounted
very
unmannerly
for
a
man
at
his
friends
table
to
find
fault
with
things
,
though
at
home
he
may
be
bold
:
Now
when
we
are
at
the
table
of
God
(
for
so
all
Gods
administrations
to
us
are
his
table
)
and
are
at
free-cost
,
now
for
us
to
be
finding
fault
and
be
discontented
this
is
a
great
Aggravation
of
our
sin
.
A
fift
Aggravation
of
the
sin
of
murmuring
is
this
,
When
men
and
women
murmur
and
are
discontented
and
impatient
when
they
have
the
things
that
they
were
discontented
for
the
want
of
before
they
had
them
.
So
it
is
sometimes
with
children
,
they
will
cry
for
such
a
thing
,
and
when
you
give
it
them
then
throw
it
away
,
they
are
as
much
discontented
as
they
were
before
.
So
it
was
with
the
people
of
Israel
,
nothing
would
quiet
them
but
they
must
have
a
King
,
Samuel
perswaded
them
to
be
contrary
,
and
told
them
what
kind
of
King
they
should
have
;
and
when
they
had
a
King
,
Hos.
10.3
.
What
shall
a
King
do
to
us
?
they
were
not
contented
when
they
had
one
.
So
Rachel
,
she
must
have
children
or
else
she
died
,
and
when
she
had
a
little
trouble
she
was
discontented
too
;
so
that
we
are
neither
well
full
nor
fasting
(
as
we
use
to
say
.
)
The
sixt
Aggravation
of
the
sin
of
murmuring
is
this
,
For
those
men
and
women
to
be
discontent
and
murmur
that
God
hath
raised
from
mean
and
low
estates
and
conditions
;
This
is
a
very
great
aggravation
if
thou
be
discontent
now
:
There
was
a
time
when
thou
wert
low
enough
,
and
perhaps
when
thou
wert
so
low
then
thou
didest
say
,
oh
if
God
would
deliver
me
from
such
an
affliction
,
or
give
me
but
a
little
more
in
my
estate
I
should
think
my self
in
a
good
condition
:
but
if
God
by
his
providence
doth
raise
thee
,
thou
art
as
greedy
of
more
still
as
thou
wert
before
,
and
as
much
discontented
as
thou
wert
before
:
this
is
an
evil
thing
for
people
that
had
mean
breeding
,
and
poor
beginings
for
them
to
be
so
nice
,
and
dainty
that
nothing
can
please
them
,
whereas
there
was
a
time
not
long
since
that
they
were
low
and
mean
enough
;
but
it
is
very
ordinary
for
those
that
are
raised
from
a
low
and
mean
condition
to
be
the
more
nice
and
dainty
,
and
more
proud
when
they
are
raised
than
others
that
are
of
better
breeding
:
It
's
to
much
for
a
child
to
be
discontented
in
his
fathers
house
,
but
if
a
man
hath
taken
a
poor
begger
boy
,
if
you
had
taken
such
a
one
into
your
house
that
lay
begging
at
your
door
,
and
set
him
at
your
own
table
,
could
you
bear
that
such
a
one
should
complain
that
such
a
thing
is
not
well
drest
,
or
the
like
,
you
could
not
bear
it
if
your
children
should
do
it
,
but
you
could
bear
it
a
great
deal
better
with
them
than
to
hear
such
a
one
do
it
:
But
thou
art
a
poor
beggar
,
and
God
hath
(
as
it
were
)
taken
thee
into
his
great
family
,
and
if
the
Lord
hath
been
pleased
to
raise
thee
higher
,
that
now
thou
hast
a
competency
,
that
thou
mayest
live
as
a
man
,
to
be
of
use
and
service
in
the
place
where
God
hath
set
thee
,
now
wilt
thou
be
discontent
because
thou
hast
not
every
thing
that
thou
desirest
?
We
know
the
Prodigal
,
when
he
came
to
himself
,
Oh!
saith
he
,
In
my
fathers
house
is
bread
enough
.
He
did
not
say
,
there
's
good-chear
enough
,
and
a
great
deal
of
dainties
;
no
,
he
thought
of
nothing
but
bread
,
there
's
bread
enough
:
So
it
's
ordinary
for
men
and
women
when
they
are
in
a
low
condition
,
they
think
that
if
they
may
have
bread
,
any
competency
,
they
will
be
contented
and
bless
God
,
but
when
they
have
their
bread
and
things
convenient
,
they
must
have
more
or
else
they
are
not
contented
;
know
that
this
is
an
exceeding
great
aggravation
to
thy
discontentment
,
when
you
are
raised
from
a
very
low
condition
and
yet
you
cannot
be
contented
with
what
you
have
.
A
Seventh
Aggravation
of
this
sin
is
this
,
For
them
to
be
discontent
that
have
been
very
great
sinners
and
ungodly
in
their
former
time
.
For
men
and
women
that
have
much
guiltinesse
upon
them
,
the
guilt
of
very
many
sins
upon
them
,
that
have
provok'd
God
exceedingly
against
them
,
and
have
brought
themselves
in
a
most
dreadful
manner
under
the
sentence
of
Gods
justice
,
and
yet
God
being
pleased
to
reprieve
them
,
for
them
to
murmur
and
to
be
discontent
with
Gods
administrations
towards
them
,
this
is
exceeding
evil
,
Oh
it
were
consideration
enough
to
quiet
any
murmuring
in
our
hearrs
,
to
think
thus
,
We
are
but
sinners
,
why
should
not
we
be
sufferers
that
are
sinners
?
but
then
consider
,
we
that
are
such
great
sinners
,
guilty
of
such
notorious
sins
,
that
it
is
a
wonder
that
we
are
out
of
Hell
at
this
present
,
yet
for
us
to
be
discontent
and
murmur
,
how
exceedingly
doth
this
increase
our
sin
!
Consider
how
we
have
crossed
God
in
our
sinnes
,
then
if
God
should
crosse
us
in
the
way
of
our
sufferings
,
should
not
we
sit
down
quiet
without
murmuring
?
Certainly
thou
never
knewest
what
it
was
to
be
humbled
for
thy
manifold
sins
,
that
art
discontented
at
any
administration
of
God
towards
thee
.
The
Eighth
Agravation
of
the
sin
of
murmuring
is
,
For
those
men
that
are
of
little
use
in
the
world
,
for
them
to
be
discontented
.
If
you
have
but
a
beast
that
you
make
much
use
of
,
you
wil
feed
it
well
,
but
if
you
have
but
litttle
use
of
him
then
you
turn
him
into
the
commons
,
little
provision
serves
his
turn
because
you
make
not
use
of
him
:
If
we
liv'd
so
as
to
be
exceeding
useful
to
God
and
his
Church
,
we
might
expect
that
God
would
be
pleased
to
come
in
in
some
encouraging
way
to
us
,
but
when
our
consciences
tell
us
,
we
live
and
do
but
little
service
for
God
,
what
if
God
should
turn
us
upon
the
commons
,
yet
we
are
fed
according
to
our
work
?
according
to
our
imployment
?
why
should
any
creature
be
servicable
to
thee
,
who
art
so
little
servicable
to
God
?
This
one
meditation
would
much
help
us
,
to
think
,
I
am
discontent
because
such
and
such
creatures
are
not
servicable
to
me
,
but
why
should
I
expect
that
they
should
be
servicable
to
me
when
I
am
not
servicable
to
God
?
And
that
's
the
Eighth
Aggravation
.
A
Ninth
Aggravation
of
the
sin
of
murmuring
is
this
,
For
us
to
be
discontent
at
that
time
when
God
is
about
to
humble
us
.
It
should
be
the
care
of
a
Christian
,
to
observe
what
are
Gods
waies
towards
him
,
what
is
God
about
to
do
with
me
at
this
time
?
Is
God
about
to
raise
me
,
to
comfort
me
?
let
me
close
with
Gods
goodnesse
,
and
blesse
his
Name
,
let
me
joyn
with
the
work
of
God
,
when
he
offers
mercy
to
me
to
take
the
mercy
he
offers
.
But
again
,
Is
God
about
to
humble
me
?
is
God
about
to
break
my
heart
,
and
to
bring
my
heart
down
to
him
?
let
me
joyn
with
God
in
this
work
of
his
,
this
is
for
a
Christian
to
walk
with
God
.
It
is
said
that
Enoch
,
and
Noah
walked
with
God
;
walked
with
God
,
what
's
that
?
That
is
,
To
observe
what
is
the
work
of
God
that
God
is
now
about
,
and
to
joyn
with
God
in
that
work
of
his
;
so
that
according
as
God
turns
this
way
or
that
way
the
heart
should
turn
with
Grd
,
and
have
sutable
workings
unto
the
workings
of
God
towards
him
.
Now
then
,
I
am
discontented
and
murmuring
because
I
am
afflicted
;
Therefore
thou
art
afflicted
because
God
would
humble
thee
,
and
the
great
design
that
God
hath
in
afflicting
of
thee
,
is
to
break
and
humble
thy
heart
;
and
wilt
thou
now
maintain
a
spirit
quite
opposite
to
the
work
of
God
?
for
thee
to
murmur
and
be
discontented
is
to
resist
the
work
of
God
,
God
is
doing
thee
good
if
thou
could'st
see
it
,
now
if
he
be
pleased
to
sanctifie
thy
affliction
to
break
that
hard
heart
of
thine
,
and
humble
that
proud
spirit
of
thine
,
it
would
be
the
greatest
mercy
that
ever
thou
had'st
in
all
thy
life
,
now
wilt
thou
yet
stand
out
against
God
?
it's
even
as
if
thou
shouldest
say
,
well
,
the
Lord
is
about
to
break
me
,
and
humble
me
,
but
he
shall
not
;
this
is
the
language
of
thy
murmuring
and
thy
discontentednesse
,
though
thou
darest
not
say
so
,
but
though
thou
sayest
not
so
in
words
,
yet
it
is
certainly
the
language
of
the
temper
of
thy
spirit
,
Oh
consider
what
an
aggravation
this
is
:
I
am
discontented
when
God
is
about
to
work
such
a
work
upon
me
as
is
exceedingly
for
my
good
,
but
yet
I
stand
out
against
him
and
resist
him
,
and
that
's
another
aggravation
.
A
tenth
Aggravation
of
the
sin
of
murmuring
and
discontent
is
this
,
The
more
palpable
and
remarkable
the
hand
of
God
appears
to
bring
about
an
affliction
,
the
greater
is
the
sin
of
murmuring
and
discontent
under
an
affliction
.
It
's
a
great
evil
any
time
to
murmur
and
be
discontent
,
but
though
it
be
a
sin
,
when
I
see
but
an
ordinary
providence
working
for
me
not
to
submit
to
that
,
but
when
I
see
an
extraordinary
providence
working
that
's
a
greater
sin
,
that
is
,
when
I
see
the
Lord
in
some
remarkable
way
working
about
such
an
affliction
beyond
what
any
could
have
thought
of
,
shall
I
resist
such
a
remarkable
hand
of
God
,
shall
I
stand
out
against
God
when
I
see
God
doth
expresse
his
wil
in
such
a
remarkable
manner
that
he
would
have
me
to
be
in
such
a
condition
?
indeed
before
we
see
the
will
of
God
apparent
we
may
desire
to
avoid
an
affliction
,
and
may
use
means
for
it
,
but
now
when
we
see
God
expressing
his
will
from
heaven
in
a
manner
beyond
ordinary
and
more
remarkably
,
then
certainly
it
is
fit
for
us
to
fall
down
and
submit
to
him
,
and
not
to
oppose
when
God
comes
with
a
mighty
stream
against
us
,
it
's
our
best
way
to
fall
down
before
him
and
not
to
resist
;
for
as
it
is
an
argument
of
a
mans
disobedience
,
when
there
is
not
only
a
command
against
a
sin
but
when
God
reveals
his
command
in
a
terrible
way
,
the
more
solemn
the
command
of
God
is
,
the
greater
is
the
sin
in
breaking
that
command
;
so
the
more
remarkable
the
hand
of
God
is
in
bringing
an
affliction
upon
us
,
the
greater
is
the
sin
for
us
to
murmur
and
be
discontented
.
Then
God
expects
that
we
should
fall
down
when
he
(
as
it
were
)
speaks
from
Heaven
to
thee
by
name
and
saith
,
well
,
I
wil
have
this
spirit
of
thine
down
,
do
not
you
see
that
my
hand
is
stretched
out
,
my
eyes
are
upon
you
,
my
thoughts
are
upon
you
,
and
I
must
have
that
proud
spirit
of
thine
down
?
Oh
then
it
's
fit
for
the
creature
to
yeeld
and
submit
unto
him
.
When
you
speak
in
an
ordinary
manner
to
your
servants
,
or
children
,
you
expect
they
should
regard
what
you
say
,
but
when
you
make
them
stand
still
by
you
and
you
speak
to
them
in
a
more
solemn
way
,
then
if
they
should
disregard
what
you
say
,
you
are
very
impatient
:
So
certainly
God
cannot
take
it
well
when
ever
he
doth
appeare
from
Heaven
in
such
a
remarkable
way
to
bring
an
affliction
,
if
then
we
do
not
submit
to
him
.
The
eleventh
aggravation
of
the
sin
of
murmuring
is
this
,
To
be
discontented
though
God
hath
been
exercising
of
us
long
under
afflictions
,
yet
still
to
remain
discontented
.
For
a
man
or
woman
at
first
when
an
affliction
befals
them
to
have
a
murmuring
heart
then
it
's
an
evil
,
but
to
have
a
murmuring
heart
when
God
hath
been
a
long
time
exercising
them
with
affliction
it
's
more
evil
.
Though
an
heifer
at
first
when
the
yoke
is
put
upon
him
he
wrigles
up
and
down
and
will
not
be
quiet
,
but
if
after
many
monthes
or
yeers
it
shall
not
draw
quietly
,
the
husbandman
would
rather
feed
it
fat
and
prepare
it
for
the
butcher
than
be
troubled
any
longer
with
it
:
So
though
the
Lord
was
content
to
passe
by
that
discontented
spirit
of
thine
at
first
,
yet
God
having
a
long
time
kept
the
yoke
upon
thee
,
thou
hast
bin
under
his
afflicting
hand
(
it
may
be
)
divers
yeers
;
and
yet
thou
remain
discontent
still
;
it
were
just
with
God
that
he
should
bear
thy
murmuring
no
longer
,
and
that
thy
discontent
under
the
affliction
should
be
but
a
preparation
to
thy
destruction
.
So
you
see
when
a
man
or
woman
hath
been
long
exercised
with
afflictions
and
yet
are
discontent
,
that
's
an
aggravation
of
the
sin
:
Mark
that
text
in
Heb.
12.11
.
Now
(
saith
the
Scripture
)
No
chastening
for
the
present
is
joyous
,
but
grievous
,
nevertheless
afterwards
it
yeeldeth
the
peacable
fruit
of
righteousness
unto
them
which
are
exercised
thereby
.
It
's
true
,
our
afflictions
are
not
joyous
but
grievous
,
though
at
first
when
our
affliction
comes
it
is
very
grievous
,
but
yet
(
saith
the
text
)
afterwards
it
yeeldeth
the
peacable
fruit
of
righteousness
to
those
that
are
exercised
thereby
;
when
thou
hast
been
a
long
time
in
the
School
of
afflictions
,
thou
art
a
very
dullard
in
Christs
School
if
thou
hast
not
learned
this
Contentment
,
I
have
learned
(
saith
Saint
Paul
)
in
every
state
therewith
to
be
content
:
Paul
had
learned
this
lesson
quickly
,
thou
hast
been
a
learning
many
yeers
,
perhaps
thou
mayest
say
as
Heman
did
,
That
thou
art
afflicted
from
thy
youth
up
,
in
the
88.
Psal.
Oh
it
's
a
very
evil
thing
if
being
exercised
long
with
afflictions
you
are
not
yet
contented
:
The
eye
in
the
body
of
a
man
is
as
tender
a
part
as
any
part
that
a
mans
body
hath
,
but
yet
the
eye
is
able
to
continue
in
and
bear
a
great
deal
of
cold
,
because
it
is
more
used
to
it
;
so
those
that
are
used
to
afflictions
,
those
that
God
exercises
much
with
afflictions
,
(
though
they
have
tender
spirits
otherwise
)
yet
they
should
have
learned
contentednesse
by
this
time
.
A
new
cart
may
creek
and
make
a
noise
,
but
after
the
use
of
it
a
while
it
will
not
do
so
:
So
when
thou
wert
first
a
Christian
and
newly
come
into
the
work
of
Christ
,
perhaps
thou
makest
a
noise
and
canst
not
bear
affliction
:
but
art
thou
an
old
Chistian
and
yet
wilt
thou
be
a
murmuring
Christian
?
Oh
that
's
a
shame
for
any
that
are
ancient
professors
,
that
have
been
a
long
time
in
the
School
of
Jesus
Christ
to
have
murmuring
and
discontented
spirits
.
And
thus
you
have
had
Eleven
Aggravations
of
this
sin
of
murmuring
and
discontent
.
But
now
my
brethren
because
this
discontented
humour
is
a
very
tough
humour
,
and
it
is
very
hard
to
work
upon
,
there
's
none
that
are
discontented
but
will
have
something
to
say
for
their
discontent
,
I
shall
therefore
desire
to
take
away
what
every
discontented
heart
hath
to
say
for
himself
.
The
Pleas
of
a
discontented
heart
.
In
the
first
place
,
Saith
one
that
is
discontented
,
It
is
not
discontentment
,
it
is
the
sence
of
my
condition
,
I
hope
you
would
have
me
sensible
of
my
condition
:
perhaps
when
God
takes
away
a
friend
or
some
other
comfort
they
are
inordinatly
sorrowful
,
and
wringing
their
hands
as
if
they
were
undone
,
and
let
any
one
but
speak
to
them
,
(
say
they
)
Would
you
not
have
me
sensible
of
my
affliction
?
And
thus
many
would
hide
their
sinful
murmuring
under
Gods
hand
with
this
pretence
,
that
it
is
but
sensibleness
of
their
affliction
.
To
that
I
answer
,
First
,
there
is
no
sence
of
any
affliction
that
will
hinder
the
sense
of
Gods
mercies
,
nay
the
more
we
are
sensible
of
our
afflictions
if
it
be
in
a
gracious
manner
,
the
more
sensible
we
will
be
of
Gods
mercy
,
but
thou
art
so
sensible
of
thy
affliction
as
it
takes
away
the
sense
of
all
thy
mercies
;
Oh
this
is
sinful
discontent
,
this
is
not
to
be
sensible
of
thy
condition
as
God
would
have
thee
,
but
it
is
to
be
sensible
in
a
wicked
way
,
you
go
beyond
your
bounds
:
By
this
rule
you
may
come
to
know
when
your
sorrows
and
troubles
for
your
afflictions
goes
beyond
the
bounds
,
we
may
be
sorrowful
when
God
afflicts
,
but
Oh!
that
I
might
know
when
my
sorrow
goes
beyond
the
bounds
of
it
;
truly
thou
mayest
know
it
by
this
,
doth
the
sence
of
thy
afflictions
take
away
the
sense
of
thy
mercies
?
If
it
doth
then
it
goes
beyond
the
bounds
.
Secondly
,
If
it
were
but
a
bare
sence
of
an
affliction
it
would
not
hinder
thee
in
the
duties
of
thy
condition
,
the
right
sence
of
our
afflictions
will
never
hinder
us
in
the
performance
of
the
duties
of
our
condition
,
but
thou
art
so
sensible
of
thy
affliction
as
thou
art
made
unfit
for
the
performance
of
the
duties
of
the
condition
that
God
hath
put
thee
in
,
surely
it's
more
then
meer
sence
of
thy
affliction
.
Thirdly
,
If
it
were
but
meer
sence
of
thy
affliction
,
yet
then
thou
couldest
in
this
thy
condition
blesse
God
for
the
mercies
that
others
have
,
but
thy
discontentednesse
usually
breeds
envie
at
it
,
when
any
one
is
discontented
with
their
condition
,
they
have
an
envious
spirit
at
the
conditions
of
those
that
are
delivered
from
what
afflictions
they
bear
,
certainly
then
it
's
turn'd
to
be
sowre
and
naught
,
when
thou
art
so
sensible
of
thy
afflictions
,
and
unsensible
of
mercies
as
thou
art
unfit
for
the
duties
of
thy
condition
,
and
envious
at
others
that
are
not
afflicted
as
thou
art
.
The
Second
Plea
.
But
wil
a
discontented
heart
say
,
I
am
not
so
much
troubled
with
my
afflictions
,
but
it
is
for
my
sin
rather
than
my
affliction
,
and
I
hope
you
wil
give
leave
that
we
should
be
troubled
and
discontented
with
our
sin
,
and
were
it
not
for
sin
that
I
see
in
my self
I
should
not
be
so
discontented
as
I
am
,
Oh!
it
is
sin
that
is
heavy
upon
me
,
and
it
's
that
that
troubles
me
more
than
my
afflictions
.
Deceive
not
thine
own
heart
,
there
is
a
very
great
deceit
in
this
,
there
's
many
people
that
when
Gods
hand
is
out
against
them
they
will
say
,
they
are
troubled
for
their
sin
,
but
the
truth
is
,
it
's
the
affliction
that
doth
trouble
them
rather
than
their
sin
,
their
heart
doth
exceedingly
deceive
them
in
this
very
thing
:
For
,
First
,
They
were
never
troubled
for
their
sin
before
this
Affliction
came
;
but
you
will
say
,
It
's
true
,
I
was
not
before
,
for
my
prosperity
blinded
me
,
but
now
God
hath
opened
mine
eyes
by
afflictions
:
Hath
he
so
?
Secondly
,
Then
thy
great
care
will
be
rather
for
the
removing
of
thy
sin
,
than
thy
affliction
,
art
thou
more
solicitous
about
the
taking
away
thy
sin
,
than
the
taking
away
of
thine
affliction
?
Thirdly
,
If
it
be
thy
sin
that
troubles
thee
,
if
God
should
take
away
thy
afflictions
,
yet
except
thy
sin
be
taken
away
,
and
thy
heart
be
better
,
this
would
not
content
thee
,
thou
couldest
not
be
satisfied
:
but
we
see
it
ordinarily
,
that
if
God
removes
their
afflictions
there
's
no
more
trouble
for
their
sin
.
Oh!
many
do
bely
themselves
in
this
,
in
saying
,
that
they
are
so
troubled
for
their
sin
,
and
especially
those
that
are
so
troubled
that
they
are
in
danger
to
miscarry
,
and
to
make
away
themselves
,
there
's
not
one
in
ten
thousand
that
are
in
such
a
condition
as
this
is
,
but
it
is
afflictions
rather
than
sin
that
puts
them
to
it
;
indeed
you
lay
all
upon
this
,
as
if
it
were
the
work
of
the
word
or
the
spirit
of
bondage
:
I
remember
I
heard
not
long
since
of
a
Divine
that
being
judicious
,
and
used
to
such
kind
of
things
,
there
came
a
man
to
him
mightily
troubled
for
his
sin
,
and
he
could
not
tell
what
to
do
,
he
was
ready
to
despaire
,
the
Divine
looks
upon
him
,
saith
he
,
are
you
not
in
debt
?
he
confest
that
he
was
;
and
at
length
the
Minister
began
to
find
it
out
,
that
that
was
his
trouble
rather
than
his
sin
,
and
so
was
a
means
to
help
him
that
way
,
that
his
Creditors
should
not
come
upon
him
,
and
then
the
man
was
pretty
quiet
,
and
would
not
make
away
himself
any
longer
,
for
it
is
a
usual
thing
,
that
if
any
thing
befals
a
man
that
doth
crosse
him
,
Oh
then
it
's
their
sin
that
doth
trouble
them
.
Sometimes
it
is
thus
with
servants
,
if
their
Governors
crosse
them
,
then
they
are
vext
and
fre●
,
and
come
to
deale
with
them
,
Oh
then
they
will
say
they
are
sorrowful
for
their
sin
:
but
we
must
take
heed
of
dallying
with
God
▪
that
is
the
Seer
and
Searcher
of
the
secrets
of
all
hearts
,
many
of
you
go
sullen
and
dumpish
up
and
down
your
families
,
and
then
you
say
it
's
your
sin
that
lies
upon
you
,
when
God
knows
it
's
otherwise
,
it
's
because
you
cannot
have
your
wils
as
you
would
have
.
Fourthly
,
If
thou
beest
troubled
for
thy
sin
,
then
it
will
be
thy
great
care
not
to
sin
in
thy
trouble
;
not
by
thy
trouble
to
increase
thy
sin
,
but
thou
art
troubled
in
such
a
way
as
the
truth
is
thou
doest
increase
thy
sin
in
thy
trouble
,
and
since
thou
sayest
thou
wert
troubled
for
thy
sin
thou
hast
committed
more
sin
than
thou
didest
before
.
And
then
lastly
,
if
it
be
thy
sin
that
troubles
thee
,
then
thou
hast
the
more
need
to
submit
to
Gods
hand
;
and
accept
of
the
punishment
of
thine
iniquity
,
as
it
is
in
Levit.
26.41
.
There
's
no
such
consideration
to
take
away
murmuring
,
as
to
look
upon
my
sin
are
the
cause
of
my
affliction
.
The
Third
Plea
.
Oh
saith
another
,
I
find
my
Affliction
is
such
that
God
withdraws
himself
from
me
in
mine
Affliction
,
that
is
that
that
troubles
me
,
and
can
any
body
be
quiet
then
,
can
any
body
be
satisfied
with
such
a
condition
when
the
Lord
shall
withdraw
himself
?
Were
my
Affliction
never
so
great
,
yet
if
I
find
not
God
withdrawing
himself
from
me
I
hope
I
could
be
content
with
any
Affliction
,
but
I
cannot
find
the
presence
of
God
with
me
in
this
Affliction
,
as
some
times
I
have
found
;
and
it
is
that
that
troubles
me
,
and
makes
me
to
be
in
such
a
condition
as
I
am
.
Now
to
that
I
answer
thus
,
First
,
it
is
a
very
evil
thing
for
men
and
women
upon
every
Affliction
to
conclude
that
God
is
departed
from
them
,
it
may
be
when
it
comes
to
be
examined
there
is
no
other
reason
why
thou
thinkest
that
God
is
withdrawn
and
departed
,
but
because
he
doth
afflict
thee
,
now
for
thee
to
make
such
a
conclusion
,
that
every
time
God
laies
an
Affliction
upon
thee
he
is
departed
;
this
is
a
sinful
distemper
of
thy
heart
,
and
is
very
dishonourable
to
God
,
and
grievous
to
his
Spirit
.
In
the
17.
of
Exod.
7.
verse
,
you
may
see
how
God
was
displeased
there
with
such
a
kind
of
distemper
as
this
is
,
And
he
called
the
name
of
the
place
Massah
and
Meribah
because
of
the
chiding
of
the
Children
of
Israel
,
and
because
they
tempted
the
Lord
,
saying
,
Is
the
Lord
amongst
us
or
not
?
Mark
,
they
did
murmur
because
they
were
brought
into
Afflictions
,
but
see
what
the
Text
saith
,
therefore
the
place
was
called
Massah
and
Meribah
,
because
they
tempted
the
Lord
,
saying
,
Is
the
Lord
amonst
us
or
not
?
This
was
to
tempt
God
,
sometimes
we
are
afraid
God
is
departed
from
us
,
and
it
was
meerly
because
we
are
afflicted
,
I
beseech
you
observe
that
Scripture
,
God
cals
it
a
tempting
of
him
when
he
afflicts
any
,
for
them
to
conclude
and
say
that
God
is
departed
from
them
.
If
a
child
should
cry
out
of
his
Father
,
and
say
that
his
Father
is
turned
to
be
an
enemy
to
him
,
because
he
doth
correct
him
,
this
would
be
taken
ill
,
I
beseech
you
consider
of
this
one
place
,
it
may
be
of
very
great
use
to
you
,
that
you
may
not
be
ready
to
think
that
God
is
departed
because
you
are
afflicted
.
Secondly
,
If
God
be
departed
,
the
greatest
sign
of
Gods
departing
is
because
you
are
so
disquiet
,
you
make
your
disquiet
be
the
fruit
of
Gods
departing
,
and
if
it
comes
to
be
examined
your
disquiet
is
the
cause
of
Gods
departing
from
you
,
if
you
could
but
cure
your
disquiet
,
if
you
could
but
quiet
your
own
hearts
and
get
them
into
a
better
frame
of
contentedness
under
Gods
hand
in
afflicting
of
you
,
then
you
would
find
Gods
presence
with
you
,
will
you
be
thus
disquiet
till
God
comes
again
to
you
?
your
disquiet
drives
him
from
you
,
and
you
can
never
expect
Gods
coming
to
manifest
himself
comfortably
to
your
souls
,
till
you
have
gotten
your
hearts
quiet
under
your
afflictions
;
and
therefore
here
you
see
how
crosly
you
reason
,
you
reason
,
I
am
disquiet
because
God
is
gone
,
when
the
truth
is
God
is
gone
because
thou
art
disquiet
;
reason
but
the
other
way
,
Oh
my
disquiet
hath
driven
God
from
me
,
and
therefore
as
ever
I
would
have
the
presence
of
God
to
come
again
to
me
,
let
my
heart
be
quiet
under
the
hand
of
God
.
Thirdly
,
Doest
thou
find
God
departing
from
thee
in
thine
affliction
?
wilt
thou
therefore
depart
from
God
too
?
is
this
thy
help
?
Can'st
thou
help
thy self
that
way
?
Because
God
is
gone
wilt
thou
go
too
?
Do
I
indeed
feel
God
departing
from
me
?
It
may
be
it
is
so
,
it
may
be
God
for
thy
tryal
is
departed
a
little
from
thee
,
and
is
it
so
indeed
?
what
unwise
course
do
I
take
?
I
commit
further
sin
and
so
I
go
further
off
from
God
,
what
a
case
am
I
in
?
God
goes
from
me
,
and
I
from
God
:
If
the
child
sees
the
mother
going
from
it
,
it
's
not
for
the
child
to
say
,
my
mother
is
gon
yonder
&
I
wil
go
the
other
way
,
no
,
but
the
child
goes
crying
after
the
mother
;
and
so
should
the
soul
say
,
I
see
the
Lord
is
withdrawing
his
presence
from
me
,
and
now
it
is
best
for
me
to
make
after
the
Lord
with
all
my
might
,
and
I
am
sure
this
murmuring
humour
is
not
a
making
after
God
,
but
by
this
I
go
further
and
further
off
from
God
,
and
what
a
distance
is
there
like
to
be
between
God
and
me
within
a
little
while
?
These
are
some
of
the
reasonings
and
pleas
of
a
murmuring
and
discontented
heart
:
there
are
many
others
that
we
shall
meet
withal
,
and
indeavour
to
speak
to
your
hearts
in
them
,
that
so
this
tough
humour
of
discontent
may
(
as
it
were
)
be
cut
with
the
Word
and
softened
with
the
Word
,
that
so
it
may
passe
away
:
for
that
's
the
way
of
Phisitians
when
they
meet
with
a
body
that
hath
any
tough
humour
then
they
give
that
that
hath
a
peircing
quality
,
when
there
is
a
tough
humour
that
stops
the
water
that
it
cannot
passe
,
they
give
that
that
hath
a
peircing
quality
that
may
make
passage
for
it
;
and
so
thou
hast
need
of
such
things
that
are
piercing
to
make
way
through
this
tough
humour
that
is
in
the
spirits
of
men
and
women
whereby
they
come
to
live
very
uncomfortably
to
themselves
and
others
,
and
very
dishonourable
unto
God
.
SERMON
X.
PHILIPPIANS
.
4.11
.
For
I
have
learned
in
whatsoever
state
I
am
,
therewith
to
be
content
.
NOW
there
are
many
Pleas
and
reasonings
yet
remain
,
for
there
's
a
great
deal
of
do
with
a
discontented
murmuring
heart
.
And
I
remember
I
find
that
the
same
Hebrew
word
that
signifies
[
to
lodge
,
to
abide
]
it
signifies
to
murmur
,
they
use
one
word
for
both
,
for
murmuring
is
a
distemper
that
doth
lodge
in
men
,
where
it
gets
in
once
it
lodgeth
abideth
and
continues
,
and
therefore
that
we
may
unlodge
it
and
get
it
out
,
we
will
labour
to
shew
what
are
the
further
reasonings
of
a
discontented
heart
.
The
Fourth
Plea
.
Me
thinks
I
could
be
content
with
Gods
hand
(
saith
one
)
so
far
as
I
see
the
hand
of
God
in
a
thing
I
can
be
content
:
but
when
men
deal
so
unreasonably
and
unjustly
with
me
I
know
not
how
to
bear
it
,
I
can
bear
it
that
I
should
be
in
Gods
hands
,
but
not
in
the
hands
of
men
:
my
friends
or
acquaintance
when
they
deal
so
unrighteously
with
me
,
Oh
this
goes
very
hard
unto
me
,
that
I
know
not
how
to
bear
it
from
men
.
For
the
taking
away
of
this
reasoning
,
first
,
Though
they
be
men
that
bring
this
crosse
upon
you
,
yet
they
are
Gods
Instruments
,
God
hath
a
hand
in
it
,
and
they
can
go
no
further
then
God
would
have
them
go
.
This
was
that
that
quieted
David
when
Shimei
curst
him
,
(
saith
he
)
God
hath
a
hand
in
it
,
though
Shimei
be
a
base
wicked
man
yet
I
look
beyond
him
to
God
.
So
,
is
there
any
of
your
friends
that
deal
injuriously
with
you
,
and
crosse
with
you
,
look
up
to
God
and
see
that
man
but
as
an
instrument
in
Gods
hands
.
Secondly
,
If
this
be
your
trouble
that
men
do
so
wrong
you
,
you
are
rather
to
turn
your
hearts
to
pity
them
than
to
murmur
or
be
discontented
:
For
the
truth
is
,
if
you
be
wronged
by
other
men
,
you
have
the
better
of
it
,
for
it
is
better
to
bear
wrong
than
to
do
wrong
a
great
deal
,
if
they
wrong
you
your
heart
cannot
submit
;
you
are
in
a
better
condition
than
they
,
because
it
's
better
to
bear
than
do
wrong
.
I
remember
it
is
said
of
Socrates
that
being
very
patient
when
wrong
was
done
to
him
,
they
asked
him
how
he
came
to
be
so
,
saith
he
,
If
I
meet
with
a
man
in
the
street
that
is
a
diseased
man
,
shall
I
be
vexed
&
fretted
with
him
because
he
is
diseased
?
those
that
wrong
me
I
look
upon
them
as
diseased
men
and
therefore
pity
them
.
Thirdly
,
Though
you
meet
with
hard
dealings
from
men
;
yet
you
meet
mith
nothing
but
kind
good
and
righteous
dealings
from
God
:
when
you
meet
with
unrighteous
dealings
from
them
,
set
one
against
the
other
.
And
that
's
for
the
answer
to
the
fourth
Plea
.
A
Fifth
Plea
.
Oh
but
that
affliction
that
comes
upon
me
is
an
affliction
that
I
never
lookt
for
,
I
never
thought
to
have
met
with
such
an
affliction
,
and
that
is
that
I
know
not
how
to
bear
,
that
is
that
which
makes
my
heart
so
disquiet
because
it
was
altogether
unlookt
for
and
unexpected
.
For
the
answer
of
this
,
first
,
it
is
thy
weaknesse
and
folly
that
thou
didest
not
look
for
it
and
expect
it
,
In
Acts
,
20.22
,
23.
see
what
Saint
Paul
saith
concerning
himself
,
And
now
behold
,
I
go
bound
in
the
spirit
unto
Jerusalem
,
not
knowing
the
things
that
shall
befal
me
there
,
save
that
the
Holy-Ghost
witnesseth
in
every
City
saying
,
that
bonds
and
afflictions
abide
me
.
It
's
true
saith
he
,
I
know
not
the
particular
affliction
that
may
befal
me
,
but
this
I
know
that
the
Spirit
of
God
witnesseth
that
bonds
and
afflictions
shall
abide
me
every
where
,
I
look
for
nothing
else
but
bonds
and
afflictions
wheresoever
go
;
so
a
Christian
should
do
,
he
should
look
for
afflictions
wheresoever
he
is
,
in
all
conditions
he
should
look
to
meet
with
afflictions
,
and
therefore
if
any
affliction
should
befall
him
,
though
indeed
he
could
not
fore-see
the
particular
evil
,
yet
he
should
think
,
this
is
no
more
than
I
lookt
for
in
the
general
.
Therefore
no
affliction
should
come
unexpectedly
to
a
Christian
.
A
second
answer
I
would
give
is
this
,
Is
it
unexpected
?
then
the
lesse
provision
thou
madest
for
it
before
it
came
,
the
more
careful
shouldest
thou
be
to
sanctifie
Gods
Name
in
it
now
it
is
come
:
it
is
in
this
case
of
afflictions
as
in
mercies
,
many
times
mercy
comes
unexpected
(
and
that
might
be
a
third
answer
)
to
you
,
set
one
against
the
other
,
I
have
many
mercies
that
I
never
lookt
for
as
well
as
afflictions
that
I
never
lookt
for
,
why
should
not
one
rejoyce
me
as
well
as
the
other
disturbs
me
?
As
it
is
in
mercies
,
when
they
come
unexpected
,
the
lesse
preparation
there
was
in
me
for
receiving
mercy
,
the
more
need
I
have
to
be
careful
,
now
to
give
God
the
glory
of
the
mercy
,
&
to
sanctifie
Gods
Name
in
the
enjoyment
of
the
mercy
;
Oh
so
it
should
be
with
us
now
,
we
have
had
mercies
this
summer
that
we
never
expected
and
therefore
we
were
not
prepared
for
them
,
now
we
should
be
so
much
the
more
careful
to
give
God
the
glory
of
them
:
so
when
afflictions
come
that
we
did
not
expect
,
then
it
seems
we
laid
not
in
for
them
before
hand
,
we
had
need
be
the
more
careful
to
sanctifie
Gods
Name
in
them
,
we
should
have
spent
some
pains
before
to
prepare
for
afflictions
and
we
did
not
,
then
take
so
much
the
more
pains
to
sanctifie
God
in
this
affliction
now
.
And
that
's
a
fift
reasoning
.
The
Sixth
Plea
.
Oh!
but
it
is
very
great
,
mine
affliction
it
is
exceeding
great
saith
one
,
and
how
ever
you
say
,
we
must
be
contented
,
it
's
true
,
you
may
say
so
that
feel
not
such
great
afflictions
,
but
if
you
felt
my
affliction
that
I
feel
you
would
think
it
hard
to
bear
and
be
content
.
To
that
I
answer
,
Let
it
be
as
great
an
affliction
as
it
will
,
it
●●
not
so
great
as
thy
sin
,
He
hath
punished
thee
lesse
than
thy
sins
.
Secondly
,
It
might
have
bin
a
great
deal
more
,
thou
mightest
have
bin
in
Hell
:
And
it
is
(
as
I
remember
)
Bernards
speech
,
(
saith
he
)
It
is
an
easier
matter
to
be
opprest
than
perish
.
Thou
mightest
have
been
in
Hell
,
and
therefore
the
greatness
of
the
thing
should
not
make
thee
murmur
,
grant
it
be
great
.
Thirdly
,
It
may
be
it
's
the
greater
because
thy
heart
doth
so
murmur
:
for
shackles
upon
a
mans
legs
,
if
his
legs
be
sore
it
will
pain
him
the
more
,
if
the
shoulder
be
sore
the
burden
is
the
greater
;
it
is
because
thy
heart
is
so
unsound
that
thy
affliction
is
great
unto
thee
.
And
that
's
the
sixt
reasoning
.
A
Seventh
Plea
.
But
howsoever
you
may
lessen
my
affliction
,
yet
I
am
sure
it
is
far
greater
than
the
afflictions
of
others
.
First
,
It
may
be
it
is
thy
discontent
that
makes
it
greater
,
when
(
indeed
)
it
is
not
so
in
its
self
.
Secondly
,
If
it
were
greater
than
others
:
why
is
thy
eye
evil
because
the
eye
of
God
is
good
?
why
shouldest
thou
be
discontented
the
more
because
God
is
gracious
to
others
?
Thirdly
,
Is
thy
affliction
greater
than
others
?
then
in
this
thou
hast
an
opportunity
to
honour
God
more
than
others
;
so
thou
shouldest
consider
,
Doth
God
afflict
me
more
than
other
men
?
God
gives
me
an
opportunitie
in
this
to
honour
him
in
this
affliction
more
than
other
men
?
to
exercise
more
grace
than
other
men
,
let
me
labour
to
do
it
then
.
Fourthly
,
If
all
afflictions
were
laid
upon
a
heap
together
:
It
is
an
notable
expression
of
Solon
that
wise
Heathen
(
saith
he
,
)
Suppose
all
the
afflictions
that
are
in
the
world
were
laid
upon
a
heap
,
and
every
man
should
come
and
take
a
proportion
of
those
afflictions
,
every
one
equally
,
there
is
scarse
any
man
but
would
rather
say
,
let
me
have
the
afflictions
that
I
had
before
or
else
he
were
like
to
come
to
a
greater
share
,
a
greater
affliction
if
so
be
he
should
equally
share
with
all
the
world
:
Now
for
you
that
are
poor
,
(
that
are
not
in
extremity
of
poverty
)
if
all
the
riches
in
the
world
were
laid
together
,
and
you
should
have
an
equal
share
,
you
would
be
poorer
;
but
take
all
afflictions
and
sorrows
whatsoever
,
if
all
the
sorrows
in
the
world
were
laid
together
in
a
heap
,
and
you
had
but
an
equal
share
of
them
,
your
portion
would
be
rather
more
than
it
is
now
for
the
present
:
And
therefore
do
not
complain
,
that
it
is
more
than
others
,
so
as
to
murmur
because
of
that
.
An
Eighth
Plea
.
Another
reasoning
that
murmuring
hearts
have
is
this
,
They
think
that
if
the
affliction
were
any
other
than
it
is
,
then
they
would
be
more
contented
.
First
,
You
must
know
that
we
are
not
to
choose
our
own
rod
that
God
shall
beat
us
with
.
Secondly
,
It
may
be
if
it
were
any
other
than
it
is
,
it
were
not
so
fit
for
thee
as
this
is
,
it
may
be
therefore
God
chooses
it
because
it
is
the
most
crosse
to
thee
,
as
seeing
it
most
sutable
for
the
purging
out
of
that
humour
that
is
in
thee
.
If
a
patient
comes
to
take
phisick
and
finds
himself
sick
by
it
,
shall
he
say
,
Oh!
if
it
were
any
other
potion
I
could
bear
it
,
it
may
be
if
it
were
any
other
than
it
is
it
would
not
fit
thy
disease
;
yea
if
it
did
not
work
as
it
doth
it
would
not
fit
thy
disease
:
so
when
thou
saiest
of
an
affliction
,
if
it
were
any
other
than
it
is
thou
couldest
bear
it
,
do
but
answer
thy self
with
this
,
it
may
be
if
it
were
any
other
than
it
is
it
would
not
be
fit
for
me
,
it
would
not
hit
right
to
that
sinful
humour
that
there
is
in
my
soul
,
and
therefore
God
sees
this
to
be
the
fittest
and
the
most
sutable
for
me
.
Thirdly
,
Know
that
this
is
the
excellency
of
grace
in
a
Christian
to
be
fitted
for
any
condition
,
not
only
to
say
,
if
it
were
this
or
that
,
but
if
it
be
any
.
As
now
,
a
Marriner
if
he
hath
skil
he
would
not
say
,
if
it
were
any
other
wind
but
this
,
if
the
wind
did
blow
in
any
point
but
this
,
I
could
tell
how
to
mannage
my
ship
,
I
could
shew
skil
in
other
points
but
not
in
this
;
would
not
Marriners
laugh
at
such
a
one
?
it
would
be
a
shame
for
him
to
say
that
he
hath
skill
in
any
other
points
but
this
:
So
it
should
be
a
shame
for
a
Christian
to
say
that
he
hath
skill
in
any
other
affliction
but
this
:
a
Christian
should
be
able
to
mannage
his
ship
if
the
wind
blow
any
way
;
to
guide
his
soul
any
way
.
The
fourth
and
last
answer
is
this
,
Know
that
the
Lord
hath
rewards
and
crowns
for
all
graces
,
and
for
the
honouring
them
in
all
conditions
.
It
may
be
in
such
a
way
as
thou
thinkest
thou
couldest
honour
God
,
God
hath
a
crown
for
that
,
and
God
hath
another
crown
to
set
upon
the
heads
of
those
that
honour
him
in
such
a
way
as
this
is
,
yea
he
hath
several
sorts
of
crowns
(
as
I
may
so
say
)
in
Heaven
,
and
those
crowns
he
must
put
upon
some
bodies
head
,
and
therefore
he
exercises
thee
in
variety
of
conditions
,
that
so
thou
mightst
have
the
several
rewards
and
crowns
that
God
hath
to
reward
and
crown
those
that
are
faithful
in
several
conditions
.
A
Ninth
Plea
.
Oh
but
the
condition
that
God
hath
put
me
in
makes
me
to
be
unservicable
,
and
this
troubles
me
;
it
's
true
,
if
it
were
only
an
affliction
and
trouble
to
my self
it
were
not
so
much
,
but
I
am
put
into
such
a
condition
by
this
affliction
as
I
am
unservicable
,
and
am
like
to
do
God
no
further
service
,
God
puts
me
into
a
mean
estate
,
and
what
good
can
I
do
?
and
how
burdensome
is
my
life
to
me
because
I
can
do
no
service
for
God!
and
this
is
grievous
to
me
.
Indeed
if
it
he
true
that
this
is
thy
great
greife
,
it
is
a
good
sign
,
If
thou
canst
say
as
in
the
presence
of
God
,
above
all
afflictions
here
in
this
world
to
be
laid
aside
&
not
to
be
imployed
in
the
service
of
God
,
I
account
that
the
greatest
Affliction
:
I
had
rather
bear
any
trouble
in
the
world
so
I
might
do
more
service
,
then
to
be
freed
from
trouble
and
to
be
laid
aside
and
do
little
service
:
Canst
thou
say
so
?
It
is
a
good
sign
of
grace
for
a
man
to
account
afflictions
to
be
great
because
he
can
do
the
Lord
but
little
service
.
Few
men
account
that
no
affliction
at
all
.
But
yet
there
may
be
a
temptation
in
this
.
To
murmur
at
Gods
dispose
when
your
calling
is
low
and
mean
and
you
can
do
little
service
,
this
is
many
times
a
temptation
to
those
that
are
poor
,
those
that
are
servants
and
those
that
are
of
weak
parts
and
are
fain
to
work
hard
to
provide
bread
for
their
families
,
it
's
many
times
a
greivous
burden
to
them
to
think
,
such
men
the
Lord
uses
in
publick
service
,
and
I
live
in
an
obscure
way
,
and
to
what
purpose
is
my
life
?
First
,
To
help
against
this
temptation
that
thou
mayest
not
murmur
against
this
condition
,
Do
but
consider
though
thy
condition
be
low
and
mean
,
yet
thou
art
in
the
Body
,
thou
art
a
member
of
the
Body
though
thou
beest
but
a
mean
member
,
the
toe
and
the
finger
hath
it's
use
in
the
body
,
though
it
be
not
the
eye
,
though
it
be
not
the
head
,
or
the
heart
yet
it
hath
it's
use
in
the
body
.
And
it
is
an
excellent
expression
that
I
remember
Austin
hath
about
this
,
(
saith
he
)
It
is
better
to
be
the
meanest
member
in
the
Body
,
than
to
be
the
highest
member
and
more
excellent
and
cut
off
from
the
Body
,
it
is
better
to
be
a
little
sprig
in
the
tree
joyned
to
the
Root
,
than
to
be
an
arme
cut
off
from
the
Root
.
Now
other
men
that
have
but
common
gifts
in
the
world
,
that
are
not
members
of
Jesus
Christ
,
(
indeed
)
they
seem
to
have
more
excellency
than
those
that
are
godly
,
that
are
in
a
mean
condition
,
mean
parts
,
mean
callings
,
but
they
are
not
of
the
Body
,
they
are
not
joyn'd
to
the
Root
,
and
therefore
their
condition
is
worse
.
As
a
great
arme
of
a
tree
when
it
is
cut
off
it
hath
a
great
many
leaves
upon
it
,
and
it
seems
a
great
deal
more
glorious
than
those
little
sprigs
that
are
upon
the
tree
,
but
that
little
sprig
is
in
a
better
condition
,
why
?
Because
joyned
to
the
tree
and
hath
sap
from
the
Root
and
flourisheth
,
but
the
other
will
wither
and
die
within
a
while
:
So
it
is
with
the
men
of
the
world
,
they
be
but
like
great
boughs
cut
off
from
the
tree
,
though
they
have
excellent
parts
,
and
have
great
estates
and
pomp
and
glory
in
the
world
,
they
have
no
union
with
Jesus
Christ
the
Root
:
But
now
others
that
live
in
a
poor
condition
,
a
poor
tradesman
,
a
poor
servant
,
a
poor
labouring-man
that
labours
for
his
family
everyday
,
yet
he
being
godly
,
(
saith
he
)
though
I
have
but
little
for
the
present
,
little
glory
,
little
credit
,
little
comfort
yet
I
am
joyned
to
the
Body
,
and
there
I
have
supply
and
that
that
will
feed
me
with
comfort
,
blessing
,
and
mercy
to
all
eternity
:
So
all
that
are
in
a
poor
condition
in
this
world
if
they
be
godly
,
do
but
think
of
that
;
though
thou
beest
mean
yet
thou
art
in
the
Body
,
and
joyned
to
the
Root
,
thou
art
joyned
to
the
principal
of
comfort
,
good
,
blessing
,
and
mercy
that
will
hold
out
to
eternity
,
when
thousand
thousands
of
glorious
pompious
men
in
the
world
shall
wither
and
perish
everlastingly
,
and
therefore
be
not
troubled
at
thy
mean
condition
.
Secondly
,
Though
thou
hast
but
a
mean
calling
in
this
world
,
and
so
art
not
regarded
as
a
man
of
use
in
the
world
,
yet
if
thou
beest
a
Christian
God
hath
called
thee
to
a
higher
calling
,
thy
general
calling
it
is
a
high
calling
,
though
thy
particular
calling
be
but
low
and
mean
:
And
for
that
you
have
a
place
in
the
Chapter
before
my
text
,
Phil.
3.14
.
I
press
towards
the
mark
(
saith
the
Apostle
)
for
the
price
of
the
high
calling
of
God
in
Christ
Jesus
:
So
that
every
Christian
hath
a
high
calling
of
God
in
Christ
Jesus
,
God
hath
called
him
to
the
highest
thing
that
he
hath
call'd
any
creature
to
that
he
hath
made
,
the
Angels
in
Heaven
have
not
a
higher
calling
than
thou
hast
.
Thou
that
perhaps
spendest
thy
time
in
a
poor
businesse
,
in
the
meanest
calling
,
if
thou
beest
a
dung-raker
,
to
rake
channels
,
or
cleanse
places
of
filth
or
any
other
thing
in
the
world
that
is
the
meanest
that
can
be
conceived
of
,
thy
general
calling
as
a
Christian
doth
advance
thee
higher
than
any
particular
calling
can
advance
any
man
in
the
world
;
others
indeed
that
are
cal'd
to
mannage
the
Affairs
of
the
State
,
they
are
in
a
high
calling
,
or
Ministers
they
are
in
a
high
calling
,
but
thine
in
some
respect
is
higher
.
A
poor
servant
that
must
be
scraping
all
day
about
poor
mean
things
,
many
times
may
have
such
a
temptation
as
this
is
,
Oh
what
a
poor
condition
hath
God
disposed
me
to
!
will
God
have
regard
to
such
a
one
that
is
in
such
a
poor
low
place
as
I
am
?
Oh
yes
,
Christ
hath
regard
to
the
meanest
member
,
as
a
man
hath
as
true
regard
to
the
toe
if
it
be
in
pain
,
and
will
tender
that
as
truly
and
verily
as
any
other
member
;
so
Christ
hath
regard
to
his
lowest
and
meanest
ones
.
Thirdly
,
thou
art
in
a
high
calling
though
thy
outward
calling
be
low
in
respect
of
men
,
yet
in
respect
of
God
thou
art
in
the
same
calling
with
the
Angels
in
Heaven
,
and
in
some
degree
cal'd
to
that
that
is
higher
,
for
the
Scripture
saith
,
that
the
Angels
come
to
understand
the
mysterie
of
the
Gospel
by
the
Church
;
thou
that
art
a
Christian
in
that
general
calling
of
thine
,
thou
art
joyned
with
Principalities
and
Powers
,
and
with
Angels
,
in
the
greatest
work
that
God
hath
called
any
creature
to
,
and
therefore
let
that
comfort
thee
in
this
.
Fourthly
,
Thy
calling
is
low
and
mean
,
yet
be
not
discontented
with
that
,
for
thou
hast
a
principle
within
thee
(
if
thou
beest
a
godly
man
or
woman
)
of
Grace
that
doth
raise
thy
lowest
actions
to
be
higher
in
Gods
esteem
,
than
all
the
brave
glorious
actions
that
are
done
in
the
world
;
the
principle
of
faith
doth
it
,
for
any
man
or
woman
to
go
on
in
obedience
to
God
in
a
way
of
faith
in
the
calling
that
God
hath
set
them
,
(
I
say
doing
this
through
a
principle
of
faith
)
it
doth
raise
this
action
,
and
makes
it
a
more
glorious
action
than
all
the
glorious
victories
of
Alexander
and
Caesar
,
than
all
their
Triumphs
and
glorious
pomp
that
they
had
in
all
their
conquests
;
it
was
not
so
glorious
as
for
thee
to
do
the
lowest
action
out
of
faith
.
For
,
as
Luther
speaks
of
a
poor
Milk-maid
,
and
yet
being
a
Beleever
,
and
doth
it
in
faith
,
he
compares
that
action
to
all
the
glorious
actions
of
Caesar
,
and
makes
that
a
great
deal
more
eminent
and
glorious
in
the
eyes
of
God
,
therefore
faith
raises
thy
works
that
are
but
mean
,
raises
them
to
be
very
glorious
.
Yea
,
and
the
truth
is
,
there
is
more
obedience
to
submit
to
God
in
a
low
calling
,
than
to
submit
to
him
in
a
higher
calling
,
for
it
's
cleer
obedience
,
meer
obedience
that
makes
thee
go
on
in
a
low
calling
,
but
there
may
be
much
self-love
that
makes
men
go
on
in
a
higher
calling
,
for
there
's
riches
,
credit
and
account
in
the
world
,
and
rewards
comes
in
by
that
,
which
doth
not
in
the
other
,
to
go
on
quietly
in
a
low
calling
is
more
obedience
to
God
.
Fifthly
,
Know
further
in
the
last
place
,
there
is
like
to
be
more
reward
:
For
the
Lord
when
he
comes
to
reward
,
he
doth
not
come
to
examine
what
the
work
hath
been
that
men
and
women
have
been
exercised
in
,
but
what
their
faithfulnesse
hath
been
,
Well
done
good
and
faithful
servant
saith
the
Lord
,
he
doth
not
say
,
wel
done
good
servant
for
thou
hast
bin
faithful
to
me
in
publick
works
,
ruling
Cities
and
States
,
and
Affairs
in
Kingdoms
,
and
therefore
thou
shalt
be
rewarded
,
no
,
but
Well
done
good
and
faithful
servant
;
now
thou
mayest
be
faithfull
in
little
as
well
as
others
are
in
more
,
by
going
on
and
working
thy
daies
labour
,
when
thou
gettest
but
a
couple
of
shillings
to
maintain
thy
family
,
thou
mayest
be
as
faithful
in
this
as
those
are
that
rules
a
Kingdom
;
now
God
looks
to
a
mans
faithfulnesse
,
and
thou
mayest
have
as
great
a
reward
for
thy
faithfulnesse
that
art
a
poor
servant
in
the
Kitchin
all
the
day
,
as
another
that
sits
upon
the
Throne
all
day
,
and
as
great
a
Crown
of
glory
thou
mayest
have
at
the
day
of
judgement
,
as
a
King
that
sits
upon
the
Throne
,
that
hath
ruled
for
God
upon
his
Throne
;
yea
,
thy
faithfulnesse
may
be
rewarded
by
God
with
as
great
glory
,
as
a
King
that
hath
swaid
his
Scepter
for
God
;
because
I
say
the
Lord
doth
not
so
much
look
at
the
work
that
is
done
,
as
at
the
faithfulnesse
of
our
hearts
in
doing
it
,
then
why
should
not
every
one
of
us
go
on
comfortably
and
cheerfully
in
our
low
condition
,
for
why
may
not
I
be
faithful
as
well
as
another
?
it's
true
,
I
cannot
come
to
be
as
rich
a
man
and
as
honourable
as
others
;
but
I
may
be
as
faithful
as
any
other
man
,
that
every
one
of
you
may
conclude
with
your selves
:
what
doth
let
but
that
you
that
are
the
poorest
and
meanest
may
be
as
faithful
as
the
greatest
,
yea
you
may
have
as
glorious
a
crown
in
Heaven
,
and
therefore
go
on
comfortably
and
chearfully
in
your
way
.
A
Tenth
Plea
.
There
's
another
reasoning
that
some
may
have
and
that
is
this
.
Oh
I
could
bear
much
affliction
in
some
other
way
but
this
is
very
grievous
to
me
,
the
unsetledness
of
my
condition
,
though
my
condition
were
but
low
yet
if
it
were
in
a
setled
way
I
could
be
content
,
but
it
is
so
unconstant
,
and
so
unsetled
,
that
I
can
never
know
what
to
trust
to
,
but
am
tost
up
and
down
in
the
world
in
an
unsetled
condition
,
and
this
is
hard
to
be
content
with
.
Now
to
that
I
answer
,
First
,
that
the
Psalmist
saith
,
That
every
man
in
his
setled
estate
is
vanity
,
in
Psalme
,
36.5
.
your
books
have
it
,
Every
man
at
his
best
estate
is
vanity
,
the
word
is
his
setled
estate
;
you
think
if
you
were
but
setled
,
Oh
then
you
could
be
content
,
but
the
truth
is
,
man
in
his
setled
estate
is
vanity
.
Secondly
,
I
answer
thus
,
that
perhaps
God
sees
it
is
better
for
thee
to
live
in
a
continual
dependance
upon
him
,
and
not
to
know
what
thy
condition
shal
be
one
the
morrow
,
then
for
thee
to
have
a
more
setled
condition
in
respect
of
the
comforts
of
the
creature
;
do
but
remember
that
we
spake
of
before
,
that
Christ
doth
not
teach
you
to
pray
,
Lord
,
give
me
enough
that
wil
serve
me
for
two
or
three
years
,
but
,
this
day
our
dayly
bread
;
to
teach
us
we
must
live
upon
God
in
a
dependent
condition
every
day
for
daily
bread
.
Here
was
the
difference
that
is
observable
between
the
Land
of
Canaan
and
Egypt
,
the
land
of
Canaan
that
depended
upon
God
for
the
watering
of
it
with
showers
from
Heaven
,
but
Egypt
had
a
constant
way
of
watering
the
country
,
that
did
not
so
much
depend
upon
Heaven
for
water
,
but
upon
the
river
Nylus
,
which
did
at
some
certain
time
overflow
the
country
:
and
they
knowing
that
the
watering
of
their
country
did
depend
upon
that
river
and
not
upon
Heaven
they
grew
more
proud
:
And
therefore
the
Scripture
,
to
express
Pharoah's
pride
,
brings
him
in
saying
,
The
River
is
mine
:
he
could
order
the
river
as
he
pleased
,
for
it
was
his
:
Canaan
,
which
was
a
country
which
was
to
depend
upon
God
,
though
they
had
rain
at
one
time
,
yet
they
knew
not
whether
they
should
have
it
at
another
time
,
and
liv'd
alwaies
in
a
dependance
upon
God
not
knowing
what
should
become
of
them
:
Now
God
thought
this
to
be
a
better
land
for
his
people
than
Egypt
,
and
this
is
given
as
one
reason
among
others
for
it
,
because
the
Lord
lookt
upon
this
,
as
more
sutable
to
the
state
of
his
people
that
were
to
live
by
faith
,
to
be
continually
depending
upon
Heaven
,
upon
Himself
,
and
not
to
have
a
constant
setled
way
in
the
creature
for
their
outward
dependance
:
and
we
find
it
by
experience
,
that
when
those
that
are
godly
live
in
the
greatest
dependance
upon
God
,
and
have
no
setled
comings-in
from
the
creature
,
they
do
exercise
faith
more
,
and
are
in
a
better
condition
for
their
souls
than
before
.
Oh!
many
times
it
fals
out
that
the
worse
thy
outward
estate
is
the
better
thy
soul
is
,
and
the
better
thy
outward
estate
is
the
worse
thy
soul
is
.
We
reade
in
Ezra
,
4.13
.
the
objection
that
the
enemies
had
against
the
people
of
Israels
building
of
the
wall
of
the
Citie
:
their
writing
to
Artaxerxes
against
them
,
saith
,
Be
it
known
unto
the
King
,
that
if
the
City
be
builded
,
and
the
wals
set
up
again
,
then
they
wil
not
pay
toll
,
tribute
,
and
custome
,
and
so
thou
shalt
endamage
the
revenue
of
the
Kings
.
If
the
wall
be
built
(
say
thy
)
then
they
will
refuse
to
pay
toll
,
tribute
and
custome
to
the
King
:
that
is
thus
,
so
long
as
they
live
in
such
a
condition
,
where
they
have
dependance
wholly
upon
the
King
,
and
lie
at
the
Kings
mercy
,
that
is
,
they
are
in
no
City
that
hath
walls
built
,
but
the
King
may
come
upon
them
when
he
will
,
so
long
they
will
pay
custom
to
the
King
,
but
if
once
they
come
to
build
a
wall
,
and
can
defend
themselves
,
and
have
not
their
dependance
upon
the
King
as
before
,
then
they
will
deny
paying
toll
,
tribute
,
and
custom
.
So
it
is
thus
for
all
the
world
between
God
and
mens
souls
,
when
a
soul
lives
in
way
of
meer
dependance
upon
God
,
that
sensibly
he
sees
God
hath
him
at
advantage
every
moment
,
Oh
then
such
a
soul
will
pay
toll
and
custome
,
that
soul
exercises
faith
,
and
begs
every
day
his
dayly
bread
;
but
if
God
hedges
that
man
about
with
an
estate
,
with
prosperity
,
perhaps
he
hath
an
inheritance
befallen
him
,
perhaps
he
hath
a
constant
office
that
brings
in
so
much
yeerly
to
him
duly
paid
,
this
man
is
not
so
sensible
now
of
his
dependance
upon
God
,
he
begins
now
to
pay
lesse
toll
and
custom
to
God
than
before
,
God
hath
lesse
service
from
this
man
now
than
before
.
God
sees
it
better
for
his
people
to
live
in
a
depending
condition
:
we
are
very
loth
in
respect
of
God
to
be
dependant
,
we
would
be
all
independants
this
way
,
we
would
be
of
our selves
,
and
have
no
dependance
upon
the
Lord
,
but
God
sees
it
better
for
us
to
live
in
a
depending
condition
.
Further
,
This
may
be
thy
comfort
,
though
for
outward
things
thou
art
mightily
unsetled
,
yet
for
the
great
things
of
thy
soul
and
eternal
estate
,
there
thou
art
setled
,
there
thou
hast
a
setled
way
,
a
constant
way
of
fetching
supply
,
Of
his
fulnesse
we
receive
grace
for
grace
,
thou
hast
there
abundance
of
treasure
to
go
to
,
and
fetch
all
that
thou
standest
in
need
of
;
and
observe
it
,
that
now
thy
condition
is
more
setled
in
the
covenant
of
grace
than
it
was
in
the
covenant
of
works
;
in
the
covenant
of
works
there
God
gave
man
a
stock
to
trade
with
,
but
he
put
it
in
his
own
hand
,
so
that
he
might
trade
,
and
get
or
lose
;
but
now
in
the
Covenant
of
grace
God
makes
sure
,
the
stock
is
kept
in
the
hand
of
Christ
,
and
we
must
go
to
him
for
supply
continually
,
for
Christ
keeps
the
stock
;
perhaps
we
may
trifle
away
somwhat
in
our
trading
,
but
God
takes
that
care
still
we
stall
never
spend
the
stock
:
As
a
man
when
his
Son
breaks
,
having
squandered
away
his
stock
that
he
gave
him
before
,
afterwards
he
puts
his
stock
into
a
friends
hand
,
and
saith
he
,
you
shall
keep
the
stock
and
it
shall
not
be
at
his
dispose
;
so
we
are
in
a
more
setled
condition
in
respect
of
our
eternal
estate
then
Adam
was
in
innocencie
;
therefore
let
that
comfort
us
in
all
our
unsetled
conditions
in
the
matters
of
the
world
.
A
Eleventh
Plea
.
But
yet
there
's
another
reasoning
that
many
murmuring
hearts
think
to
feed
their
humour
withal
,
(
say
they
)
If
I
never
had
bin
in
a
better
condition
then
I
could
bear
this
affliction
,
if
God
had
alwaies
kept
me
in
so
low
a
condition
I
could
be
content
,
Oh
but
there
was
a
time
that
I
prospered
more
,
and
I
had
things
at
more
full
hand
,
and
therefore
now
it
is
harder
to
me
to
be
brought
low
;
as
in
these
times
,
perhaps
a
man
that
had
five
or
six
hundred
a
yeer
,
but
now
hath
had
nothing
for
a
great
while
,
if
that
man
had
not
bin
born
to
so
much
,
or
never
had
prospered
in
any
higher
degree
than
now
he
is
in
,
this
affliction
had
bin
less
,
perhaps
he
hath
some
mony
and
friends
to
live
upon
,
but
if
he
had
never
bin
in
a
better
condition
he
would
not
have
accounted
it
so
great
a
matter
to
have
been
without
it
now
.
This
many
times
is
our
greatest
wound
,
that
once
we
were
in
a
better
condition
;
and
this
is
the
most
unreasonable
thing
for
us
to
murmur
upon
this
ground
of
any
.
For
first
,
Is
thy
eye
evil
because
God
hath
been
good
to
thee
heretofore
?
It
's
an
ill
thing
for
us
to
have
our
eye
evil
because
God
is
good
to
others
,
but
to
look
upon
our
condition
with
an
evil
eye
now
,
because
God
was
once
good
to
us
;
hath
God
done
thee
any
wrong
because
he
was
formerly
more
good
to
thee
than
he
was
to
others
?
Secondly
,
Thou
didst
heretofore
more
prosper
,
did
God
heretofore
give
thee
more
prosperity
?
it
was
to
prepare
thee
for
afflictions
,
we
should
look
at
all
our
outward
prosperity
as
a
preparation
to
afflictions
,
if
thou
hadst
done
so
then
it
would
not
have
bin
so
difficult
for
thee
to
have
indured
affliction
now
;
when
thou
hadst
a
great
estate
,
yet
if
thou
hadst
made
use
of
this
mercy
of
God
to
prepare
thee
for
thy
afflicted
estate
,
then
the
change
of
thy
estate
would
not
be
so
greivous
.
That
every
Christian
should
do
:
have
I
an
estate
now
?
I
should
prepare
for
poverty
,
have
I
health
now
?
I
should
prepare
for
sickness
,
have
I
liberty
?
let
me
prepare
my self
for
imprisonment
?
what
know
I
what
God
may
call
me
to
?
have
I
comfort
and
peace
now
in
my
conscience
,
doth
God
shine
upon
me
?
while
I
have
this
let
me
prepare
for
Gods
withdrawing
from
me
:
am
I
delivered
from
temptations
?
let
me
prepare
now
for
the
time
of
temptations
;
If
thou
wouldest
do
so
,
the
change
of
thy
condition
would
not
be
so
greivous
to
thee
:
Marriners
that
are
in
a
calme
will
prepare
for
storms
,
would
they
say
,
if
we
never
had
calms
we
would
bear
storms
?
but
now
we
have
had
calms
so
many
yeers
or
weeks
together
,
this
is
greivous
:
In
thy
calme
thou
art
to
prepare
for
storms
,
and
the
storme
would
be
lesse
,
thou
shouldest
reason
quite
contrary
and
say
,
Now
I
am
in
an
afflicted
condition
,
Oh
but
blessed
be
God
I
was
in
a
comfortable
condition
,
and
blessed
be
God
that
he
was
a
forehand
with
me
in
the
waies
of
his
mercy
,
this
one
consideration
may
help
murmuring
hearts
.
Dost
thou
murmur
because
once
thou
wert
better
?
know
God
was
beforehand
with
thee
in
the
waies
of
mercy
,
thou
shouldest
rather
think
thus
,
I
have
lived
for
these
many
yeers
(
forty
yeers
perhaps
or
more
)
in
a
comfortable
condition
,
I
have
liv'd
in
health
,
and
peace
,
and
plenty
,
what
though
the
remaining
part
of
my
time
have
some
sorrow
and
affliction
?
The
Lord
hath
granted
to
me
a
comfortable
sunshine
all
the
day
long
till
towards
evening
,
and
what
if
at
seven
or
eight
a
clock
at
night
it
begins
to
rain
?
let
me
thank
God
I
have
had
so
fair
weather
all
day
.
You
that
are
going
a
voyage
,
if
you
have
a
comfortable
wind
,
and
very
fair
for
many
months
together
,
what
if
you
have
a
little
storm
when
you
are
within
sight
of
land
,
will
you
murmur
and
repine
?
Oh
no
,
but
rather
blesse
God
that
you
have
had
such
a
comfortable
voyage
so
long
:
Oh
this
consideration
would
help
us
all
;
If
it
were
so
that
now
God
should
say
,
well
,
you
shall
never
see
comfortable
day
more
for
outward
things
in
this
world
,
Oh
then
you
have
cause
to
fall
down
and
blesse
Gods
Name
that
you
have
had
so
many
comfortable
daies
:
Now
you
reason
quite
contrary
,
whereas
you
should
blesse
God
that
you
have
had
so
much
comfort
,
you
make
what
you
have
had
before
to
be
an
aggravation
of
your
afflictions
now
,
and
so
murmur
and
are
discontented
.
That
which
God
gave
you
before
,
upon
what
terms
did
you
hold
it
?
did
you
hold
it
so
as
you
have
in
your
writings
,
To
have
and
to
hold
for
ever
,
God
gives
no
such
thing
,
God
gives
to
no
man
(
I
say
)
any
thing
but
grace
to
run
upon
that
tenour
,
there
's
no
such
thing
in
all
Gods
writings
for
any
outward
comforts
,
To
have
and
to
hold
for
you
and
your
heirs
;
indeed
for
grace
he
doth
give
it
to
your selves
,
to
have
and
to
hold
for
ever
,
though
not
for
every
one
that
comes
out
of
your
loines
to
have
and
to
hold
for
ever
;
God
doth
not
give
any
outward
thing
so
upon
no
such
tenour
as
that
is
;
if
God
gives
me
an
understanding
of
himself
,
and
faith
,
and
humility
,
and
love
,
and
patience
,
and
such
graces
of
his
Spirit
he
gives
them
me
for
ever
,
If
he
gives
me
Himself
and
his
Christ
,
and
his
promise
,
and
his
Covenant
,
he
gives
me
them
for
ever
,
what
am
I
therefore
that
the
Sun
should
alwaies
shine
upon
me
,
that
I
must
have
fair
weather
all
my
daies
?
that
which
God
gives
to
me
he
gave
it
to
me
as
a
pledge
of
his
love
,
let
me
return
it
to
him
as
a
pledge
of
my
obedience
,
there
's
all
the
reason
in
the
world
for
it
,
all
that
a
godly
man
receives
from
God
he
receives
it
as
a
pledge
of
Gods
love
to
him
,
therefore
when
he
comes
into
an
afflicted
condition
,
saith
God
,
Return
to
me
as
a
pledge
for
your
obedience
that
that
you
had
from
me
as
a
pledge
of
my
love
;
we
should
cheerfully
come
in
to
God
and
blesse
God
that
we
have
any
thing
to
render
unto
him
as
a
pledg
of
our
obedience
,
and
say
,
Oh
it
is
thy
love
O
Lord
that
hath
given
us
any
thing
,
that
doth
enable
us
to
render
a
pledge
of
our
obedience
to
thee
.
When
God
cals
for
thy
estate
or
any
comforts
that
thou
hast
,
God
cals
for
it
as
a
pledge
of
thy
obedience
to
him
.
A
Twelfth
Plea
.
Another
reasoning
of
a
murmuring
heart
is
this
.
Oh
but
after
I
have
taken
a
great
deal
of
pains
for
such
a
comfort
,
yet
then
I
am
crost
in
it
,
after
a
great
deal
of
labour
and
pains
that
I
have
taken
now
to
be
crost
,
Oh
this
goes
very
hard
.
First
I
answer
,
The
greater
crosse
,
the
more
obedience
and
submission
.
Secondly
,
When
thou
did'st
take
a
great
deal
of
pains
,
was
it
not
with
submission
to
God
?
Did'st
thou
take
pains
with
resolution
,
that
thou
must
have
such
a
thing
when
thou
labourest
for
it
?
Then
know
that
thou
labourest
not
as
a
Christian
,
but
if
thou
did'st
labour
and
take
pains
,
was
it
not
with
resignation
to
God
,
Lord
I
am
taking
pains
in
the
way
of
my
calling
,
but
with
submission
,
I
depend
wholly
upon
thee
for
successe
and
a
blessing
;
And
what
was
it
that
thou
did'st
aime
at
in
thy
labour
?
was
it
not
that
thou
mightest
walk
with
God
in
the
place
that
God
had
set
thee
?
A
Christian
should
do
so
in
his
outward
calling
,
I
am
diligent
in
my
outward
calling
,
but
it
is
,
that
I
might
obey
God
in
it
;
it
's
true
,
I
do
it
that
I
might
provide
for
my
family
,
but
the
chief
thing
that
I
aime
at
is
,
That
I
might
yeild
obedience
to
God
in
the
way
that
God
hath
set
me
:
Now
if
God
cals
thee
to
another
condition
to
obey
him
in
though
it
be
by
suffering
,
thou
wilt
do
it
if
thy
heart
be
right
.
Thirdly
,
There
will
be
the
more
testimony
of
thy
love
to
God
,
if
so
be
thou
shalt
now
yeeld
up
thy self
to
God
in
that
that
cost
thee
dear
,
shall
I
offer
that
to
God
(
saith
David
)
that
cost
me
nothing
?
thy
outward
comforts
hath
cost
thee
much
,
and
thou
hast
taken
much
pains
to
obtain
them
,
and
now
if
thou
canst
submit
to
God
in
the
want
of
them
,
(
I
say
)
in
this
thy
love
is
more
shown
that
thou
canst
offer
that
to
God
that
cost
thee
dear
.
Now
these
are
the
principal
reasonings
of
a
discontented
heart
.
A
Thirteenth
Plea
.
There
's
one
Plea
more
that
may
be
nam'd
,
and
that
is
this
,
saith
some
,
Though
I
confess
my
affliction
is
somwhat
hard
,
and
I
feel
some
trouble
within
me
,
yet
I
thank
God
I
break
not
out
in
discontented
waies
to
the
dishonour
of
God
,
I
keep
in
although
I
have
much
ado
with
my
own
heart
.
Oh!
do
not
satisfie
your selves
with
that
,
for
the
distempers
of
your
hearts
,
and
their
sinful
workings
are
as
words
before
God
.
My
soul
be
silent
to
God
:
That
we
spake
of
in
the
begining
of
the
opening
of
this
Scripture
,
it
is
not
enough
for
thy
tongue
to
be
silent
;
but
thy
soul
must
be
silent
,
there
may
be
a
sullen
discontentednesse
of
heart
as
well
as
a
discontentednesse
manifested
in
words
:
And
if
thou
doest
not
mortifie
that
inward
sullennesse
,
if
thou
beest
afflicted
a
little
more
it
wil
break
forth
at
last
.
And
thus
the
Lord
I
hope
hath
met
with
the
cheife
reasonings
and
Pleas
for
our
discontent
in
our
conditions
,
I
beseech
you
in
the
Name
of
God
consider
these
things
,
and
because
they
do
concern
your
own
hearts
,
you
may
so
much
the
better
remember
them
.
I
had
thought
to
have
made
a
little
enterance
into
the
next
head
,
and
that
is
some
way
of
helping
you
to
this
grace
of
Contentment
.
It
is
a
most
excellent
grace
,
of
admirable
use
as
you
have
heard
,
and
the
contrary
is
very
sinful
and
vile
.
SERMON
XI
.
PHILIPPIANS
.
4.11
.
For
I
have
learned
in
whatsoever
state
I
am
,
therewith
to
be
content
.
First
,
The
propounding
of
several
Considerations
for
the
contenting
of
the
heart
in
any
afflicted
condition
.
Secondly
,
The
propounding
of
Directions
what
should
be
done
for
the
working
of
our
hearts
unto
this
,
The
First
Consideration
.
We
should
consider
(
in
all
our
wants
and
inclinations
to
discontent
)
The
greatnesse
of
the
mercies
that
we
have
,
and
the
meanesse
of
the
things
that
we
want
.
The
things
we
want
,
(
if
we
be
godly
)
they
are
things
of
very
small
moment
in
comparison
to
the
things
we
have
,
and
the
things
we
have
are
things
of
very
great
moment
;
for
the
most
part
that
that
people
are
discontent
and
murmur
for
the
want
of
,
it
is
because
they
have
not
such
things
as
reprobates
have
,
or
may
have
;
why
should'st
thou
be
troubled
so
much
for
the
want
of
that
that
a
man
or
woman
may
have
&
yet
be
a
reprobate
,
as
that
thy
estate
is
not
so
great
,
thy
health
not
so
perfect
,
thy
credit
not
so
much
,
thou
mayest
have
all
those
things
and
yet
be
a
reprobate
;
now
wilt
thou
be
discontent
for
that
that
a
reprobate
may
have
?
I
shall
give
you
the
example
of
a
couple
of
godly
men
meeting
together
,
Anthony
and
Diddimus
,
Diddimus
was
blind
,
and
yet
a
man
of
very
excellent
parts
and
graces
,
Anthony
askt
him
if
he
was
not
troubled
at
this
his
want
of
sight
,
he
confest
he
was
,
but
(
saith
he
)
shall
you
be
troubled
at
the
want
of
what
flies
and
dogs
have
,
and
not
rather
rejoyce
&
be
thankful
that
you
have
what
Angels
have
?
God
hath
given
you
those
good
things
that
makes
Angels
glorious
,
is
not
that
enough
to
you
,
though
you
want
what
thing
a
fly
hath
?
And
so
a
Christian
should
reason
the
case
with
himself
,
what
am
I
discontented
for
?
I
am
discontented
for
want
of
that
that
a
dog
may
have
,
that
a
Devil
may
have
,
that
a
reprobate
may
have
,
shall
I
be
discontent
for
not
having
that
,
when
as
God
hath
given
me
that
that
makes
Angels
glorious
?
Blessed
be
God
(
saith
the
Apostle
in
Ephe.
1.3
.
)
that
hath
blessed
us
with
all
Spiritual
blessings
in
heavenly
places
.
It
may
be
thou
hast
not
so
great
blessings
in
earthly
places
as
some
others
have
,
but
if
the
Lord
hath
blessed
thee
in
heavenly
places
that
should
content
thee
,
there
's
blessings
in
heaven
,
and
he
hath
set
thee
here
for
the
present
as
it
were
in
heaven
,
in
a
heavenly
place
,
the
consideration
of
the
greatnesse
of
the
mercies
that
we
have
,
and
the
littlenesse
of
the
things
that
God
hath
denyed
us
,
is
a
very
powerful
consideration
to
work
this
grace
of
Contentment
.
The
Second
Consideration
.
The
consideration
that
God
is
beforehand
with
us
with
his
mercies
should
content
us
(
I
spake
to
this
as
an
aggravation
of
our
discontent
,
but
now
I
shall
use
it
as
a
consideration
to
help
us
to
Contentment
)
Thou
wantest
many
comforts
now
,
but
hath
not
God
bin
beforehand
with
thee
heretofore
?
Oh
thou
hast
had
mercy
enough
already
to
make
thee
spend
all
the
strength
thou
hast
and
time
thou
shalt
live
,
to
bless
God
for
what
thou
hast
had
already
.
I
remember
I
have
read
of
a
good
man
that
had
liv'd
to
fifty
yeers
of
age
and
enjoyed
his
health
for
eight
and
forty
yeers
exceeding
well
,
and
liv'd
in
prosperity
,
and
the
two
last
yeers
his
body
was
exceedingly
diseased
,
he
had
the
strangury
,
and
was
in
great
pain
;
but
he
reasoned
the
case
with
himself
thus
;
Oh
Lord
thou
mightest
have
made
all
my
life
to
have
been
a
life
of
torment
and
pain
,
but
thou
hast
let
me
have
eight
and
forty
yeers
in
health
,
I
wil
praise
thy
mercies
for
what
I
have
had
,
and
will
praise
thy
justice
for
what
now
I
feel
.
Oh
it
's
a
good
consideration
for
us
to
think
that
God
is
beforehand
with
us
in
the
way
of
mercy
:
Suppose
God
should
now
take
away
your
estates
from
some
of
you
that
have
lived
comfortably
a
great
while
,
you
will
say
,
That
aggravates
our
misery
that
we
have
had
estates
;
but
it
is
through
thy
unthankfulnesse
that
it
doth
so
;
we
should
blesse
God
for
what
we
have
had
,
and
not
think
that
we
are
worse
because
we
have
had
thus
and
thus
,
we
might
have
been
alwaies
miserable
,
and
certainly
that
mans
condition
is
not
very
miserable
that
hath
no
other
great
aggravation
of
his
misery
but
because
once
he
was
happy
;
If
there
be
nothing
else
to
make
you
miserable
,
that
is
no
such
agravation
but
that
thou
mayest
bear
it
,
for
there
is
much
mercy
in
that
that
thou
hadst
once
,
and
therefore
let
that
content
thee
.
A
Third
Consideration
.
The
consideration
of
the
abundance
of
mercies
that
God
bestows
&
we
enjoy
.
It
is
a
speech
of
Luther
(
saith
he
)
the
Sea
of
Gods
mercies
should
swallow
up
all
our
particular
afflictions
,
name
any
affliction
that
is
upon
thee
,
there
's
a
Sea
of
mercy
to
swallow
it
up
.
If
you
powre
a
pail
full
of
water
on
the
flour
of
your
house
it
makes
a
great
shew
,
but
if
you
throw
it
into
the
Sea
there
is
no
appearance
of
it
;
so
afflictions
considered
in
themselves
we
think
they
are
very
great
,
but
let
them
be
considered
with
the
Sea
of
Gods
mercies
we
do
enjoy
,
then
they
are
not
so
much
,
they
are
nothing
in
comparison
.
A
Fourth
Consideration
.
Consider
the
way
of
God
towards
all
creatures
,
God
carries
on
all
creatures
in
a
visicitude
of
several
conditions
;
as
thus
,
we
have
not
alwaies
summer
,
but
winter
succeeds
summer
,
we
have
not
alwaies
day
,
but
day
and
night
,
we
have
not
alwaies
fair
weather
,
but
fair
and
foul
,
the
vegitive
creatures
do
not
alwaies
flourish
,
but
the
sap
is
in
the
root
and
they
seem
as
if
they
were
dead
,
there
's
a
visicitude
of
all
things
in
the
world
,
the
Sun
doth
not
shine
alwaies
to
us
here
,
but
there
is
darknesse
comes
after
light
,
now
seeing
God
hath
so
ordered
things
with
all
creatures
that
there
is
a
mixture
of
conditions
;
why
should
we
think
it
much
that
there
should
be
a
visicitude
of
conditions
with
us
,
sometimes
in
a
way
of
prosperity
,
and
sometimes
in
a
way
of
affliction
.
A
Fifth
Consideration
.
A
further
consiadertion
is
this
,
The
creatures
do
suffer
for
us
,
why
should
not
we
be
willing
to
suffer
,
to
be
servicable
to
God
?
God
subjects
other
creatures
,
they
are
fain
to
lose
their
lives
for
us
,
to
lose
what
ever
beauty
and
excellency
they
have
to
be
serviceable
to
to
us
,
why
should
not
we
be
willing
to
part
with
any
thing
in
way
of
service
for
God
;
certainly
there
is
not
so
great
a
distance
between
other
creatures
and
Man-kind
,
as
there
is
between
Man-kind
and
God
.
'T
is
an
expression
of
that
Martyr
Master
Hooper
,
that
we
reade
of
in
the
Book
of
Martyrs
,
in
labouring
to
work
his
own
heart
,
and
the
hearts
of
others
to
contentedness
in
the
mid'st
of
his
sufferings
;
he
hath
this
similitude
,
and
you
may
be
put
in
mind
of
that
every
day
,
(
saith
he
)
I
look
upon
the
creature
,
and
see
what
it
suffers
to
be
useful
to
me
;
as
thus
,
The
bruit
beasts
must
die
,
must
be
rost
in
the
fire
,
and
boyl'd
,
must
come
upon
the
trencher
,
be
hackt
all
in
pieces
,
must
be
chewed
in
the
mouth
,
and
in
the
stomack
turn'd
to
that
which
is
loathsome
if
one
should
behold
it
,
and
all
to
nourish
me
,
to
be
useful
to
my
body
;
and
shall
not
I
be
willing
to
be
made
any
thing
for
God
,
for
his
service
?
what
abundance
of
alterations
the
creature
comes
under
to
be
made
useful
for
me
,
to
preserve
me
:
then
if
God
will
do
so
with
me
for
his
use
,
as
he
doth
subject
the
creatures
to
me
for
my
use
,
why
should
not
I
rest
contented
?
If
God
will
take
away
my
estate
,
and
make
me
poor
,
if
God
will
take
away
my
life
,
hack
me
in
pieces
,
put
me
in
prison
,
whatsoever
he
doth
,
yet
I
shall
not
suffer
more
for
God
than
the
creature
doth
for
me
,
and
surely
I
am
infinitly
more
bound
to
God
than
the
creature
is
to
me
,
and
there
is
not
so
much
difference
between
me
and
the
creature
as
between
me
and
God
:
such
considerations
as
these
wrought
the
heart
of
that
Martyr
to
contentedness
in
his
sufferings
;
and
every
time
the
creature
is
upon
your
trenchers
you
may
think
,
What!
doth
God
make
the
creature
suffer
for
my
use
?
not
only
for
my
nourishment
,
but
for
my
delight
;
what
am
I
then
in
respect
of
the
infinit
God
?
A
Sixth
Consideration
.
Another
Consideration
for
the
working
of
Contenement
,
it
is
,
To
consider
that
we
have
but
a
little
be
time
in
this
world
:
If
thou
beest
godly
thou
shalt
never
suffer
but
only
in
this
world
;
why
do
but
shut
your
eyes
and
presently
another
life
is
come
:
as
that
Martyr
said
to
his
fellow
Martyr
,
Do
but
shut
your
eyes
,
(
saith
he
)
&
the
next
time
they
are
opened
you
shall
be
in
another
world
.
Athanasius
saith
,
it
is
but
a
little
cloud
(
when
he
was
banished
)
and
it
will
be
over
(
notwithstanding
)
presently
.
These
Afflictions
they
are
but
for
a
moment
?
a
Marriner
when
he
is
abroad
doth
not
think
it
much
if
a
storm
arises
,
especially
if
he
can
see
the
Heavens
cleer
beyond
it
saith
he
,
it
will
be
over
presently
:
Consider
we
have
not
long
to
live
,
it
may
be
it
may
be
over
before
our
daies
be
at
an
end
,
but
suppose
it
should
not
,
death
will
put
an
end
to
all
,
all
Afflictions
and
troubles
will
soon
be
at
an
end
by
death
.
A
Seventh
Consideration
is
this
.
Consider
the
condition
that
others
have
been
in
that
have
bin
our
betters
.
We
made
some
use
of
that
before
to
shew
the
evil
of
discontentment
:
But
further
for
to
work
this
upon
our
hearts
,
it
is
a
mighty
Argument
to
work
upon
our
hearts
a
contentedness
in
any
condition
.
Thou
many
times
doest
consider
who
are
above
thee
,
but
consider
who
are
under
thee
.
Jacob
that
was
the
heir
both
of
Abraham
and
Isaac
,
(
for
the
blessing
was
upon
him
)
and
the
Promise
ran
along
in
him
,
yet
was
in
a
poor
mean
condition
.
Abraham
that
was
his
Grandfather
was
able
to
make
a
kind
of
Army
of
his
own
houshold
,
300.
to
fight
with
a
King
,
yet
Jacob
his
Grand-child
he
goes
over
Jordan
with
a
staffe
,
and
lives
in
a
very
poor
and
mean
condition
for
a
long
time
:
and
Moses
that
might
have
had
all
the
treasures
in
Egypt
,
and
as
some
Historians
say
of
him
Pharoahs
Daughter
adopted
him
for
her
son
,
because
Pharoah
had
no
heir
for
the
Crown
,
and
so
he
was
like
to
have
come
to
the
Crown
,
yet
what
a
low
condition
did
he
live
in
when
he
went
to
live
with
Jethro
his
Father
in
law
400.
yeers
together
,
afterward
when
he
returned
to
Egypt
,
he
and
his
wife
and
children
,
and
all
that
he
had
,
and
yet
he
had
but
one
beast
to
carry
him
to
Egypt
,
he
went
in
a
mean
condition
when
he
went
from
his
Father
in
law
to
Egypt
back
again
.
And
Elijah
we
know
how
he
was
fed
with
Ravens
,
and
how
he
was
fain
to
shift
for
his
life
from
time
to
time
,
and
run
into
the
wildernesse
up
and
down
,
and
so
did
Elisha
,
he
was
divers
times
in
a
very
low
condition
,
the
Prophets
of
God
they
were
to
be
hid
in
a
Cave
by
Obadiah
,
and
there
to
be
fed
with
bread
and
water
,
and
the
Prophet
Jeremiah
put
into
a
Dungeon
,
and
oh
how
was
he
used
!
and
it
were
an
endless
thing
to
name
the
particulars
of
the
great
sufferings
of
the
people
of
God
.
In
former
time
we
have
sometimes
made
use
of
this
Argument
other
waies
,
the
great
Instruments
of
God
in
the
first
Reformation
they
lived
in
great
straights
,
in
a
very
low
condition
,
even
Luther
himself
when
he
was
to
die
(
saith
he
)
Lord
(
though
he
were
a
man
of
such
publick
use
,
and
was
a
great
man
in
the
Courts
of
Princes
)
Lord
I
have
neither
house
nor
lands
,
nor
estate
to
leave
any
thing
to
wife
or
children
,
but
I
commit
them
to
thee
:
and
so
Musculus
that
was
a
very
choise
Instrument
of
God
in
his
time
,
though
he
were
a
man
that
was
worth
even
a
Kingdom
for
the
excellency
of
his
spirit
,
and
learning
,
for
he
was
one
of
the
learnedst
men
of
his
time
,
yet
sometimes
he
was
put
to
dig
in
the
common
ditch
to
get
bread
for
his
family
;
what
would
we
do
if
we
were
in
such
a
condition
as
these
men
were
?
But
above
all
set
Christ
before
us
,
that
professes
that
the
birds
of
the
ayr
had
nests
,
and
the
Foxes
had
holes
,
yet
the
Son
of
man
had
no
place
to
hide
his
head
in
,
that
low
condition
he
was
in
;
the
consideration
of
such
things
as
these
are
very
useful
.
It
is
likewise
useful
for
men
and
women
of
estates
to
go
to
poor
peoples
houses
and
see
how
they
live
,
to
go
to
Hospitals
,
and
to
see
the
wounds
of
souldiers
and
others
,
and
to
see
the
lamentable
condition
that
people
live
in
that
live
in
some
Alms-houses
,
and
what
poor
fare
they
have
,
and
what
straights
they
are
put
to
,
you
hear
sometimes
of
them
,
but
if
you
went
to
see
them
it
would
not
only
stir
up
charity
in
your selves
towards
them
,
but
stir
up
thankfulnesse
in
your
hearts
towards
God
,
it
would
be
a
special
means
to
help
you
against
any
discontent
,
you
would
go
away
and
see
cause
to
blesse
God
and
say
,
if
I
were
in
such
a
condition
as
they
are
in
what
should
I
do
?
how
could
I
bear
it
?
and
yet
what
reason
is
there
that
God
doth
so
order
and
dispose
of
things
that
they
should
be
so
low
in
their
estates
and
I
so
high
:
I
know
no
reason
but
free
grace
,
God
will
have
mercy
upon
whom
he
will
have
mercy
:
These
are
some
good
considerations
for
the
furtherance
of
Contentment
.
The
Eighth
Consideration
.
A
further
consideration
may
be
this
,
That
before
your
conversion
,
before
God
wrought
upon
your
souls
,
you
were
contented
then
with
the
world
without
grace
,
though
you
had
no
interest
in
God
nor
Christ
,
why
cannot
you
now
be
contented
with
grace
and
Spiritual
things
without
the
world
?
If
you
your selves
were
content
with
the
world
without
grace
,
there
's
reason
you
should
be
content
with
grace
without
the
world
?
Certainly
there
's
infinitly
more
reason
.
Yea
,
you
see
that
many
men
of
the
world
have
a
kind
of
contentment
,
do
not
murmur
nor
repine
when
the
world
comes
though
they
have
no
interest
in
God
and
Christ
.
Then
can'st
not
thou
have
as
much
Contentment
with
God
and
Christ
without
the
world
,
as
they
can
with
the
world
without
God
and
Christ
?
This
is
infinite
shame
it
should
be
so
.
The
Ninth
Consideration
.
Yea
consider
when
God
hath
given
thee
such
contentment
,
thou
hast
not
given
him
the
glory
.
When
God
hath
let
thee
have
thy
hearts
desire
,
what
hast
thou
done
with
thy
hearts
desire
?
thou
hast
not
bin
the
better
for
it
,
it
may
be
thou
hast
bin
the
worse
many
times
and
therefore
let
that
satisfie
thee
:
I
meet
with
crosses
,
but
when
I
had
contentment
and
all
things
coming
in
,
God
had
but
little
or
no
glory
from
me
,
and
therefore
let
that
be
a
means
now
to
quiet
me
in
my
discontented
thoughts
.
The
Tenth
Consideration
.
Yea
lastly
,
Consider
all
the
experience
that
you
have
had
of
Gods
doing
good
unto
you
in
the
want
of
many
comforts
.
When
God
crosses
you
,
have
you
never
had
experience
of
abundance
of
good
in
afflictions
,
it
's
true
,
when
a
Minister
only
tels
men
that
God
will
work
good
out
of
their
afflictions
,
they
hear
them
speak
,
and
think
they
speak
like
good
men
,
but
they
feel
little
or
no
good
,
they
feel
nothing
but
pain
;
but
when
we
cannot
only
say
to
you
that
God
hath
said
he
will
work
good
out
of
your
afflictions
,
but
we
can
say
to
you
,
that
you
your selves
have
found
it
so
by
experience
,
that
God
hath
made
former
afflictions
to
be
great
benefits
to
you
,
and
that
you
would
not
have
been
without
them
,
or
without
the
good
that
came
by
them
for
a
world
;
such
experiences
wil
exceedingly
quiet
the
heart
and
work
it
to
contentment
:
therfore
think
thus
with
thy self
,
Lord
,
why
may
not
this
affliction
work
as
great
a
good
upon
mee
as
afflictions
have
done
heretofore
?
Perhaps
you
may
find
many
other
considerations
besides
in
your
own
meditations
,
these
are
the
principal
ones
that
I
have
thought
upon
:
I
'le
one
add
one
word
more
to
this
,
of
one
that
once
was
a
great
merchant
and
trades-man
,
and
it
happened
one
a
time
that
he
suffered
ship-rack
,
and
saith
he
,
I
never
made
a
better
voyage
and
sail'd
better
than
at
that
time
that
I
suffered
ship-rack
:
this
was
a
strangs
speech
(
his
name
war
Zeno
)
that
he
should
never
make
a
better
voyage
:
it
would
be
a
strang
parradox
to
you
that
are
marriners
,
to
say
,
that
that
s
a
good
voyage
when
you
suffer
ship-rack
:
but
he
meant
because
he
got
so
much
good
by
it
,
God
was
pleased
to
blesse
it
so
far
to
him
that
he
gained
so
much
unto
his
soul
by
it
,
so
much
soul-riches
that
he
made
account
it
was
the
best
voyage
that
ever
he
had
:
and
truly
,
sometimes
it
is
so
,
yea
,
to
you
that
are
godly
I
make
no
question
but
you
find
it
so
,
that
your
worst
voyages
have
proved
your
best
,
when
you
have
met
with
the
greatest
crosses
in
a
voyage
,
God
hath
been
pleased
to
turn
them
to
a
greater
good
to
you
in
some
other
way
.
It
is
true
,
we
may
not
desire
crosses
that
they
may
be
turned
to
other
advantages
;
but
when
God
in
his
providence
doth
so
order
things
,
that
you
meet
with
ill
voyages
,
you
may
expect
that
God
will
turn
them
to
a
greater
good
,
and
those
that
have
been
exercised
in
the
waies
of
godlinesse
any
long
time
,
I
make
no
question
but
they
have
abundance
of
experiences
that
they
have
gain'd
by
them
:
You
know
sometimes
it
's
better
to
be
in
a
little
ship
,
for
they
have
advantage
of
greater
ones
in
storms
many
times
,
in
a
storm
a
little
ship
can
thrust
into
a
shallow
place
and
so
be
safe
,
but
your
great
ships
cannot
,
they
must
be
abroad
and
tost
up
and
down
in
the
storm
and
tempest
,
and
so
many
times
split
against
the
rocks
.
And
so
it
may
be
God
sees
there
is
a
storme
a
coming
,
and
if
thou
beest
in
thy
great
ship
thou
maist
be
split
upon
rocks
and
sands
,
God
therefore
doth
put
thee
into
a
lesser
vessel
that
thou
mayest
be
more
safe
.
We
wil
lay
aside
the
speaking
of
those
considerations
now
,
but
I
would
not
have
you
lay
them
aside
and
put
them
out
of
your
thoughts
,
but
labour
(
those
especially
that
most
concern
you
)
to
make
use
of
them
in
the
needful
time
,
when
you
find
any
discontentednesse
of
spirit
to
arise
in
you
.
But
the
main
thing
that
I
intended
for
this
exercise
,
It
is
propounding
directions
what
to
do
for
the
helping
of
our
hearts
to
Contentment
.
For
as
for
any
further
considerations
we
have
prevented
the
speaking
largly
of
them
,
because
we
have
opened
the
most
things
in
shewing
what
the
lessons
are
that
Christ
teaches
men
,
when
he
brings
them
into
his
School
,
to
teach
them
this
Art
.
I
say
there
we
have
spoken
of
the
special
things
that
are
most
considerable
for
the
helping
of
us
to
this
grace
of
Contentment
.
Therefore
now
all
that
I
shall
further
do
about
this
point
,
shall
be
the
giving
of
some
directions
what
course
to
take
that
we
may
come
to
attain
this
grace
of
Contentment
.
The
First
Direction
.
The
first
is
this
,
All
the
rules
and
helps
in
the
world
will
do
us
little
good
except
we
get
a
good
temper
within
in
our
hearts
;
you
can
never
make
a
ship
go
steady
with
propping
of
it
without
,
you
know
there
must
be
ballast
within
the
ship
,
that
must
make
it
go
steady
:
And
so
there
is
nothing
without
us
that
can
keep
our
hearts
in
a
steady
constant
way
but
that
that
is
within
us
,
grace
is
within
the
soul
and
that
will
do
it
.
The
Second
Direction
.
Secondly
,
If
you
would
get
a
contented
life
,
do
not
gripe
too
much
of
the
world
,
do
not
take
in
more
of
the
businesse
of
the
world
than
God
calls
you
to
,
be
not
greedy
of
taking
in
a
great
deal
of
the
world
,
for
if
a
man
will
go
among
thorns
when
he
may
go
in
a
plainer
way
,
there
is
no
reason
that
this
man
should
complain
that
he
is
prickt
with
them
;
thou
goest
among
thorns
,
is
it
thy
way
?
must
you
of
necessity
go
among
them
?
then
it
's
another
matter
,
but
if
thou
wilt
electively
chuse
that
way
when
thou
mayest
go
another
,
then
thou
hast
no
cause
to
complain
;
so
for
men
and
women
that
will
put
themselves
upon
things
of
the
world
that
they
need
not
,
then
no
mervail
though
they
be
prickt
,
and
meet
with
that
that
doth
disquiet
them
?
for
such
is
the
nature
of
all
things
here
in
the
world
,
that
every
thing
hath
some
prick
or
other
in
it
,
we
are
like
to
meet
with
disappointments
,
and
discontentments
in
every
thing
we
meddle
with
,
and
therefore
those
that
have
least
to
do
in
the
world
,
(
that
is
,
except
God
cals
them
to
it
,
we
must
put
in
that
)
they
are
like
to
meet
with
many
things
that
will
discontent
tehm
.
The
Third
Direction
.
Thirdly
,
Be
sure
of
thy
call
to
every
businesse
thou
goest
about
,
though
it
be
in
the
lea●t
businesse
be
sure
of
thy
call
to
it
:
then
whatever
thou
meetest
withal
thou
mayest
quiet
thy
heart
with
this
,
I
know
I
am
where
God
would
have
me
,
there
's
nothing
in
the
world
will
quiet
the
heart
so
much
as
this
;
when
I
meet
with
any
cross
,
I
know
I
am
where
God
would
have
me
in
my
place
and
calling
,
I
am
about
the
work
that
God
hath
set
me
,
Oh
this
will
quiet
and
content
thee
when
thou
meetest
with
trouble
:
that
that
God
cals
a
man
to
with
that
he
may
have
comfort
in
whatsoever
befals
him
,
God
is
to
look
to
thee
,
and
to
see
thee
blest
if
thou
beest
in
the
work
God
cals
thee
to
.
The
Fourth
Direction
.
And
especially
if
I
adde
a
fourth
rule
,
and
that
is
.
That
I
walk
by
rule
in
that
work
I
am
call'd
to
.
I
am
call'd
to
such
a
businesse
,
but
I
must
mannage
this
work
that
I
am
call'd
to
by
rule
,
I
must
walk
by
the
word
,
order
my self
in
this
businesse
according
to
Gods
mind
so
far
as
I
am
able
,
then
adde
this
to
the
other
,
and
then
the
quiet
and
peace
of
that
soul
may
be
made
even
perfect
in
a
kind
,
when
I
know
it
is
not
the
work
I
put
my self
upon
but
God
hath
call'd
me
to
it
,
and
I
walk
by
the
rule
of
the
word
in
it
,
then
let
come
what
will
come
God
he
is
to
take
care
of
me
there
.
It
was
a
spech
of
a
Heathen
(
saith
he
)
if
thou
wilt
subject
all
things
to
thy self
,
do
thou
subject
thy selfe
to
reason
,
and
by
that
thou
wilt
make
all
things
to
be
under
thee
;
I
may
adde
a
little
more
to
it
,
if
you
will
subject
all
things
under
you
,
subject
your selfe
to
God
,
and
then
the
truth
is
all
things
are
under
you
;
It
hath
been
that
that
many
times
we
have
hinted
,
the
reason
why
many
of
our
Gentry
have
been
so
malignant
among
us
is
,
because
they
are
willing
to
be
slaves
themselves
under
some
above
them
at
Court
,
so
they
may
keep
their
neighbours
under
to
be
slaves
to
them
:
for
you
know
anyman
heretofore
that
was
great
at
the
Court
,
he
could
crush
any
country
man
that
he
was
angry
withal
.
If
there
were
an
Arbitrary-government
,
then
all
those
that
would
be
willing
to
be
vassals
and
slaves
to
the
Prince
,
they
can
make
all
others
vassals
and
slaves
to
them
.
Now
be
thou
willing
to
be
a
vassal
to
God
,
to
be
absolutely
under
Gods
command
,
and
then
I
say
all
things
in
the
world
are
under
thee
,
All
are
yours
(
saith
the
Apostle
)
Life
and
death
,
every
thing
is
yours
,
and
you
are
Christs
,
and
Christ
is
Gods
:
All
things
in
the
world
are
servicable
to
that
man
or
woman
that
is
servicable
to
God
.
It
is
a
mighty
commendations
of
Gods
service
,
be
thou
willing
to
be
servicable
to
God
and
God
makes
all
things
in
the
world
to
be
thy
servants
,
for
so
they
are
.
You
will
say
,
how
are
they
my
servants
,
I
cannot
command
them
?
They
are
servants
in
this
,
that
God
doth
order
them
all
to
work
for
thy
good
,
there
's
nothing
in
the
world
but
(
saith
God
)
it
shall
work
for
thy
good
,
and
be
servicable
to
thee
,
if
thou
wilt
be
servicable
to
me
;
who
would
not
be
now
Gods
servant
?
Subject
thy self
to
God
,
and
all
things
shall
be
subjected
to
thee
.
Now
so
long
as
we
keep
within
our
bounds
we
are
under
protection
,
but
if
once
we
break
our
bounds
we
must
expect
it
should
be
with
us
as
it
is
with
the
deer
in
the
Park
;
while
the
deer
keeps
within
the
pale
,
there
is
no
dogs
come
upon
them
,
but
they
can
feed
quietly
,
but
let
the
deer
be
got
without
the
pale
,
and
then
every
dog
in
the
country
will
be
hunting
after
them
;
so
it
is
with
men
,
let
men
and
women
keep
within
the
bounds
of
the
command
of
God
,
of
the
rule
that
God
hath
set
them
in
his
word
,
and
then
they
are
protected
by
God
,
and
they
may
go
about
their
businesse
with
peace
and
never
be
troubled
for
any
thing
,
but
cast
all
their
care
upon
God
,
God
provides
for
them
,
but
if
they
wil
go
beyond
the
pale
,
if
they
will
pass
their
bounds
then
they
may
expect
to
meet
with
troubles
,
and
afflictions
,
and
discontent
;
and
therefore
that
is
a
fourth
direction
.
Walk
by
rule
.
The
Fifth
Direction
.
A
fift
rule
is
this
,
Exercise
much
faith
,
that
is
the
way
for
contentedness
.
After
thou
hast
done
with
all
considerations
that
reason
may
suggest
to
thee
,
if
thou
findest
that
these
do
not
do
it
,
Oh
then
call
for
grace
of
faith
,
a
man
may
go
very
far
with
the
use
of
reason
alone
to
help
him
to
contentment
,
but
when
reason
is
at
a
non-plus
then
set
faith
a
work
.
It
was
a
speech
of
the
reverend
Divine
master
Perkins
that
God
made
so
instrumental
in
his
time
,
the
life
of
faith
(
saith
he
)
it
is
a
true
life
indeed
,
the
only
life
.
Exercise
faith
not
only
in
that
promise
that
all
shall
work
together
for
good
to
them
that
fear
God
,
but
likewise
exercise
faith
in
God
himself
,
as
well
as
in
his
word
,
in
the
Attributes
of
God
.
It
was
a
speech
of
Socrates
a
Heathen
,
(
saith
he
)
since
God
is
so
careful
for
you
,
what
need
you
be
careful
for
any
thing
your selves
?
It
was
a
strange
speech
of
a
Heathen
.
Oh
Christian
!
if
thou
hast
any
faith
,
in
the
time
of
extremity
think
thus
,
this
is
the
time
that
God
cals
for
the
exercise
of
faith
,
what
canst
thou
do
with
thy
faith
if
thou
canst
not
quiet
thy
heart
in
discontent
.
It
was
the
speech
of
one
Theodosius
that
had
been
a
King
,
and
afterwards
was
brought
to
such
a
low
condition
to
get
his
living
by
being
a
School-master
,
one
comes
and
asks
him
,
What
have
you
got
by
your
Phylosophy
from
Plato
and
others
?
what
have
I
got
(
saith
he
)
I
have
got
this
,
that
though
my
condition
be
changed
from
so
high
a
condition
to
so
low
,
yet
I
have
got
this
,
I
can
be
content
.
So
what
doest
thou
get
by
being
a
Beleever
,
a
Christian
?
what
canst
thou
do
by
thy
faith
?
I
can
do
this
,
I
can
in
all
estates
cast
my
care
upon
God
,
cast
my
burden
upon
God
,
I
can
commit
my
way
to
God
in
peace
,
faith
can
do
this
.
Therefore
when
reason
can
go
no
higher
,
let
faith
get
upon
the
shoulders
of
reason
and
say
,
I
see
land
though
reason
cannot
see
it
,
I
see
good
that
will
come
out
of
all
this
evil
.
Exercise
faith
in
thy
often
resignation
of
thy self
to
God
,
in
giving
of
thy self
up
to
God
and
his
waies
,
the
more
thou
dost
in
a
beleeving
way
surrender
up
thy self
to
God
,
the
more
quiet
and
peace
wilt
thou
have
;
that
's
the
fift
thing
.
The
Sixth
Direction
.
The
sixth
Direction
for
Contentment
is
,
To
labour
to
be
spiritually
minded
;
that
is
,
be
often
in
meditation
of
the
things
that
are
above
,
If
we
be
risen
with
Christ
(
saith
the
Scriptures
)
let
us
seek
the
things
that
are
above
,
where
Christ
is
that
sits
at
the
right
hand
of
God
.
Be
much
in
spiritual
thoughts
,
in
conversing
with
things
above
;
many
Christians
that
have
an
interest
in
the
things
of
Heaven
yet
converse
but
very
little
with
them
,
their
meditations
are
not
much
upon
heavenly
things
.
It
is
that
that
some
give
as
the
reason
why
Adam
did
not
see
his
nakednesse
,
some
think
that
he
had
so
much
converse
with
God
and
with
things
above
Sence
,
that
he
did
not
so
much
mind
or
think
of
nakednesse
what
it
was
,
but
whether
that
were
so
or
no
I
will
not
say
,
but
this
I
say
and
am
certain
of
,
the
reason
why
we
are
so
troubled
with
our
nakednesses
with
any
wants
that
we
have
,
it
's
because
we
converse
so
little
with
God
,
so
little
with
spiritual
things
,
the
conversing
with
spiritual
things
would
lift
us
above
the
things
of
the
world
;
Those
that
are
bit
or
stung
with
a
Snake
,
it
is
because
they
tread
upon
the
ground
,
if
they
could
be
lifted
up
above
the
earth
they
need
never
fear
to
be
stung
with
the
Snakes
that
are
crawling
underneath
:
so
I
may
compare
the
sinful
distemper
of
murmuring
,
and
the
temptations
and
evils
that
comes
from
thence
to
be
like
Snakes
that
crawl
up
and
down
below
,
but
if
we
could
get
higher
we
should
not
be
stung
by
them
:
A
heavenly
conversation
is
the
way
for
Contentment
.
The
Seventh
Direction
.
A
seventh
rule
is
,
Do
not
promise
to
your selves
too
much
before-hand
,
do
not
make
account
of
too
great
things
:
It
is
good
for
us
to
take
hold
very
low
and
not
think
to
pitch
too
high
,
do
not
soar
too
high
in
your
thoughts
beforehand
,
to
think
,
oh
if
I
had
this
and
this
,
and
imagine
great
matters
to
your selves
,
but
be
as
good
Jacob
,
you
know
he
was
a
man
that
lived
a
very
contented
life
in
a
mean
condition
,
(
saith
he
)
Lord
if
I
may
but
have
cloaths
to
put
on
,
and
meat
to
eat
;
he
lookt
no
higher
,
he
was
content
with
that
:
so
if
we
would
not
pitch
our
thoughts
high
and
think
that
we
might
have
what
others
have
,
so
much
,
and
so
much
,
when
we
meet
with
disappointments
we
would
not
be
so
much
troubled
:
and
so
Paul
,
If
we
have
but
meat
and
drink
and
cloathing
,
let
us
be
therewith
content
;
he
did
not
soar
too
high
aloft
,
those
that
look
at
high
things
in
the
world
they
meet
with
disappointments
and
so
they
come
to
be
discontent
;
be
as
high
as
you
will
in
Spiritual
meditations
,
God
gives
liberty
there
to
any
one
of
you
to
be
as
high
as
you
will
,
above
Angels
,
but
for
your
outward
estate
God
would
not
have
you
aim
at
high
things
,
Seekest
thou
great
things
(
saith
the
Lord
to
Baruch
)
seek
them
not
,
you
shall
have
your
life
for
a
prey
.
In
these
times
especially
,
it
were
a
very
great
evil
for
any
to
aim
at
great
things
,
Seek
them
not
,
be
willing
to
take
hold
low
,
&
to
creep
low
,
and
if
God
doth
raise
thee
thou
shalt
have
cause
to
blesse
him
,
but
if
thou
shouldest
not
be
raised
there
would
not
be
much
trouble
,
one
that
creeps
low
cannot
fall
far
,
but
it
is
those
that
are
on
high
whose
fall
doth
bruise
them
most
;
that
is
a
good
rule
,
Promise
not
your selves
great
matters
,
neither
aime
at
any
great
things
in
the
world
.
The
Eighth
Direction
.
Labour
to
get
your
hearts
mortified
to
the
world
,
dead
to
the
world
:
we
must
not
content
our selves
that
we
have
gotten
some
reasoning
about
the
vanity
of
the
Creature
,
and
such
kind
of
things
as
these
are
,
but
we
must
exercise
mortification
,
and
be
crucified
to
the
world
,
saith
Paul
,
I
die
daily
,
we
should
die
daily
to
the
world
,
We
are
baptized
into
the
death
of
Christ
,
that
is
to
signifie
that
we
have
taken
such
a
profession
as
to
professe
to
be
even
as
dead
men
to
the
world
,
now
there
's
no
crosses
that
fals
out
in
the
world
that
doth
trouble
those
that
are
dead
,
if
our
hearts
were
dead
to
the
world
we
should
not
be
much
troubled
with
the
changes
of
the
world
,
nor
the
tossings
about
of
worldly
things
.
As
it
is
very
observable
in
those
souldiers
that
came
to
break
the
bones
of
Christ
,
they
brake
the
legs
of
one
that
was
crucified
with
him
,
and
of
the
other
,
but
when
they
came
to
Christ
they
found
he
was
dead
,
and
so
they
did
not
break
his
legs
,
there
was
a
providence
in
it
,
to
fulfil
a
Prophesie
,
but
because
they
found
he
was
dead
they
did
not
break
his
bones
.
Let
Afflictions
and
trouble
find
thee
with
a
mortified
heart
to
the
world
and
they
will
not
break
thy
bones
;
the
bones
of
those
that
are
broken
by
crosses
&
afflictions
are
those
that
are
alive
to
the
world
,
that
are
not
dead
to
the
world
;
but
one
that
hath
a
mortified
heart
and
dead
to
the
world
,
no
afflictions
or
troubles
will
break
the
bones
of
such
a
one
,
that
is
,
they
will
not
be
very
grievous
or
painful
to
such
a
one
as
is
mortified
to
the
world
:
This
I
fear
is
a
mystery
and
riddle
to
many
,
for
one
to
be
dead
to
the
world
,
to
be
mortified
to
the
world
.
Now
it
is
not
my
work
to
open
to
you
what
Mortification
is
,
or
death
to
the
world
is
,
but
only
thus
,
to
have
our
hearts
so
taken
off
from
the
things
of
the
world
,
as
to
use
them
as
if
one
used
them
not
,
not
to
make
account
that
our
lives
,
our
comforts
,
our
happinesse
doth
consist
in
these
things
,
they
are
things
that
are
of
another
nature
that
our
happinesse
doth
consist
in
,
and
we
may
be
happy
without
these
,
this
is
a
kind
of
deadnesse
to
the
world
.
The
Ninth
Direction
.
Let
not
men
and
women
pore
too
much
upon
their
Afflictions
,
that
is
,
busie
their
thoughts
too
much
to
look
down
into
their
Afflictions
;
you
shall
have
many
people
that
all
their
thoughts
are
taken
up
about
what
their
crosses
and
afflictions
are
,
they
are
altogether
thinking
and
speaking
of
them
,
it
's
just
with
them
as
with
a
child
that
hath
a
sore
about
him
,
his
finger
is
alwaies
upon
the
sore
;
and
so
men
and
women
their
thoughts
are
alwaies
upon
their
afflictions
,
when
they
awake
in
the
night
their
thoughts
are
upon
their
afflictions
,
and
when
they
converse
with
others
(
nay
it
may
be
when
they
are
praying
to
God
)
they
are
thinking
of
their
afflictions
.
Oh!
no
mervail
though
you
live
a
discontented
life
,
if
your
thoughts
be
alwaies
poring
upon
such
things
,
you
should
rather
labour
to
have
your
thoughts
upon
those
things
that
may
comfort
you
:
You
shall
have
many
that
if
you
propound
any
rule
to
them
to
do
them
good
,
they
take
it
well
while
they
are
with
you
,
and
thank
you
for
it
,
but
when
they
are
gone
they
soon
forget
it
.
It
is
very
observable
of
Jacob
,
that
when
his
wife
died
in
child-birth
,
his
wife
called
the
child
Ben-oni
,
that
is
,
a
son
of
sorrows
;
now
Jacob
,
he
thought
with
himself
,
if
I
should
call
this
child
Ben-oni
,
every
time
that
I
name
him
it
will
put
me
in
mind
of
the
death
of
my
dear
wife
,
and
of
that
affliction
,
and
that
will
be
a
continued
affliction
to
me
,
therefore
I
will
not
have
my
child
have
that
name
;
and
so
the
text
saith
,
that
Jacob
called
his
name
Benjamin
,
and
that
was
,
the
son
of
my
right
hand
:
now
this
is
to
shew
us
thus
much
,
that
when
afflictions
befals
us
we
should
not
give
way
to
have
our
thoughts
continually
upon
them
,
but
rather
upon
those
things
that
may
stir
up
our
thankfulness
to
God
for
mercies
.
It
it
the
similitude
of
Basil
,
a
learned
man
,
faith
he
,
It
is
in
this
case
as
it
is
with
men
and
women
that
have
sore
eyes
,
now
it
's
not
fit
for
those
to
be
alwaies
looking
upon
the
fire
,
or
upon
the
beams
of
the
Sun
;
no
(
saith
he
)
one
that
hath
sore
eyes
must
get
things
that
are
sutable
to
him
,
and
such
objects
as
are
fit
for
one
that
hath
such
weak
eyes
,
therefore
they
will
get
green
colours
,
as
that
being
a
more
easie
colour
and
better
for
weak
eyes
,
and
they
will
hang
green
sarsnet
before
their
eyes
because
it
is
more
sutable
to
them
:
So
weak
spirits
it
's
the
very
same
,
a
man
or
woman
that
hath
a
weak
spirit
,
they
must
not
be
looking
upon
the
fire
of
their
afflictions
,
upon
those
things
that
deject
,
that
cast
them
down
,
but
they
are
to
be
looking
rather
upon
that
which
may
be
sutable
for
the
healing
and
helping
of
them
,
they
should
be
considering
of
those
things
rather
than
the
other
.
It
will
be
of
very
great
use
and
benefit
to
you
if
you
do
lay
it
to
heart
,
not
to
be
poring
alwaies
upon
afflictions
,
but
upon
mercies
.
The
Tenth
Direction
.
I
beseech
you
observe
this
though
you
should
forget
many
others
.
Make
a
good
interpretation
of
Gods
waies
towards
you
,
if
there
can
be
any
good
interpretation
made
of
Gods
waies
towards
you
,
make
it
.
Ye
think
it
much
if
you
have
a
friend
that
should
alwaies
make
bad
interpretations
of
your
waies
towards
him
,
you
would
take
that
ill
:
If
you
should
converse
with
people
that
you
cannot
speak
a
word
in
their
hearing
but
they
are
ready
to
make
an
ill
interpretation
of
it
,
and
take
it
in
an
ill
sense
,
you
would
think
their
company
to
be
very
tedious
to
you
;
it
is
very
tedious
to
the
Spirit
of
God
when
we
make
such
ill
interpretations
of
his
waies
towards
us
.
If
God
deals
with
us
otherwise
than
we
would
have
him
,
if
there
can
be
any
sense
worse
than
other
made
of
it
we
will
be
sure
to
make
it
;
as
thus
,
when
an
affliction
doth
befal
you
,
there
may
be
many
good
senses
made
of
Gods
works
towards
you
,
you
should
think
thus
,
it
may
be
God
intends
only
to
try
me
by
this
,
it
may
be
God
saw
my
heart
too
much
set
upon
the
Creature
,
and
so
intends
to
shew
me
what
there
is
in
my
heart
,
it
may
be
that
God
saw
that
if
my
estate
did
continue
I
should
fall
into
sin
,
that
the
better
my
estate
were
the
worse
my
soul
would
be
,
it
may
be
God
intended
only
to
exercise
some
grace
,
it
may
be
God
intends
to
prepare
me
for
some
great
work
which
he
hath
for
me
,
thus
you
should
reason
.
But
we
on
the
contrary
make
bad
interpretations
of
Gods
thus
dealing
with
us
,
and
say
,
God
doth
not
mean
this
,
surely
the
Lord
means
by
this
to
manifest
his
wrath
and
displeasure
against
me
,
and
this
is
but
a
furtherance
of
further
evils
that
he
intends
towards
me
:
Just
as
they
did
in
the
wildernesse
;
God
hath
brought
us
hither
to
slay
us
.
This
is
is
the
worst
interpretation
that
possibly
you
can
make
of
Gods
waies
,
Oh
why
will
you
make
these
worst
interpretations
when
there
may
be
better
?
In
1
Cor.
13.5
.
when
the
Scripture
speaks
of
love
(
saith
the
text
)
Love
thinketh
no
evil
.
Love
is
of
that
nature
that
if
there
may
be
ten
interpretations
made
of
a
thing
if
nine
of
them
be
naught
and
one
good
,
Love
will
take
that
which
is
good
and
leave
the
other
nine
;
and
so
though
there
might
be
ten
interpretations
presented
to
thee
concerning
Gods
waies
towards
thee
,
and
if
but
one
be
good
and
nine
naught
,
thou
shouldest
take
that
one
that
is
good
and
leave
the
other
nine
.
I
beseech
you
consider
,
God
doth
not
deal
by
you
as
you
deal
with
him
,
should
God
make
the
worst
interpretation
of
all
your
waies
towards
him
,
as
you
do
of
his
towards
you
it
would
be
very
ill
with
you
,
God
is
pleased
to
manifest
his
love
thus
to
us
,
to
make
the
best
interpretations
of
what
we
do
,
and
therefore
it
is
,
that
God
doth
put
a
sense
upon
the
actions
of
his
people
that
one
would
think
could
hardly
be
,
as
thus
,
God
is
pleased
to
cal
those
perfect
that
have
but
any
uprightnesse
of
heart
in
them
,
he
accounteth
them
perfect
,
Be
ye
perfect
as
your
heavenly
father
is
perfect
;
uprightnesse
in
Gods
sense
is
perfection
.
Now
alas
when
we
look
into
our
own
hearts
we
can
scarce
see
any
good
at
all
there
,
and
yet
God
is
plesed
to
make
such
an
interpretation
as
to
say
,
it
is
perfect
:
When
we
look
into
our
own
hearts
we
can
see
nothing
but
uncleannesse
,
God
,
he
calls
you
his
Saints
,
he
calls
the
meanest
Christian
that
hath
the
least
grace
under
the
greatest
corruption
,
his
Saint
;
you
say
,
we
cannot
be
Saints
here
,
but
yet
in
Gods
esteem
we
are
Saints
:
You
know
the
usual
title
the
holy
Ghost
gives
(
in
several
of
the
Epistles
)
to
those
that
had
any
grace
,
any
uprightness
,
is
,
To
the
Saints
in
such
a
place
;
you
see
what
an
interpretation
God
puts
upon
them
,
they
are
Saints
to
him
,
and
so
I
might
name
in
divers
other
particulars
,
God
makes
the
best
interpretation
of
things
,
if
there
be
abundance
of
evil
and
a
little
good
,
God
rather
passes
by
the
evil
and
takes
notice
of
the
good
:
That
somtimes
I
have
made
use
of
,
which
is
a
very
observable
placs
in
Peter
,
concerning
Sarah
,
Sarah
had
a
speech
to
her
husband
in
Genesis
,
18.12
.
she
called
her
husband
lord
,
but
there
was
but
that
one
good
word
in
an
ill
speech
,
it
was
an
unbeleeving
speech
,
but
yet
when
the
Apostle
mentions
that
speech
in
1
Pet.
3.6
.
the
holy
Ghost
leaves
all
the
ill
,
and
commends
her
for
calling
her
husband
lord
,
for
putting
a
reverend
title
upon
her
husband
;
thus
how
graciously
doth
God
deal
with
us
?
If
there
be
but
one
good
word
among
a
great
many
ill
,
what
an
interpretation
God
makes
!
so
should
we
do
,
if
there
be
but
any
one
good
interpretation
that
we
can
make
of
a
thing
we
should
rather
make
use
of
the
good
one
than
of
the
ill
;
Oh
my
brethren
,
(
I
would
I
could
now
speak
only
to
such
as
are
godly
)
retain
good
thoughts
of
God
,
take
heed
of
judging
God
to
be
a
hard
master
,
make
good
interpretations
of
his
waies
,
and
that
's
a
special
means
to
help
you
to
Contentment
in
all
your
courses
.
The
Eleventh
Direction
.
Do
not
so
much
regard
the
fancies
of
other
men
,
as
what
indeed
you
feel
your selves
;
for
the
reason
of
our
discontentment
many
times
,
is
rather
from
the
fancies
of
other
men
than
from
what
we
find
we
want
our selves
,
we
think
poverty
to
be
such
a
great
evil
,
why
?
because
it
is
so
esteem'd
by
others
,
more
than
what
people
feel
in
it
themselves
except
they
be
in
extremity
of
poverty
:
I
'le
give
you
an
evident
demonstration
that
almost
all
the
discontent
in
the
world
is
rather
from
the
fancies
of
others
than
from
the
evil
that
is
upon
themselves
.
You
that
think
your
estates
to
be
low
and
you
are
thereupon
discontent
,
and
it
is
a
greivous
affliction
to
you
,
but
if
all
men
in
the
world
were
poorer
than
you
,
then
you
would
not
be
discontent
,
then
you
would
rejoyce
in
your
estates
though
you
had
not
a
pennie
more
than
you
have
:
As
take
a
man
that
can
get
but
his
twelve
pence
a
day
,
and
you
will
say
,
this
were
but
a
poor
thing
to
maintain
a
familie
?
but
suppose
there
were
no
man
in
the
world
that
had
more
than
this
,
yea
that
all
other
men
but
your selves
had
somewhat
lesse
wages
than
you
,
then
you
would
think
your
condition
pretty
good
,
you
should
have
no
more
then
than
you
have
now
,
therefore
it
appears
by
this
that
it
's
rather
from
the
fancies
of
other
men
than
what
you
feel
that
makes
you
think
your
condition
to
be
so
greivous
,
for
if
all
the
men
in
the
world
lookt
upon
you
as
happy
,
more
happy
than
themselves
then
you
would
be
contented
;
Oh
let
not
your
happinesse
depend
upon
the
fancies
of
other
men
.
It
is
a
speech
of
Chrisostom
I
remember
in
this
very
case
,
Let
us
not
make
the
people
in
this
case
to
be
our
lords
,
as
we
must
not
make
men
to
be
the
lords
of
our
faith
,
so
not
the
lords
of
our
comforts
;
that
is
,
that
our
comfort
should
depend
more
upon
their
imaginations
,
than
upon
what
we
feel
in
our selves
.
It
may
be
others
think
you
to
be
in
an
afflicted
condition
,
yea
but
I
thank
God
,
for
my self
I
do
not
so
apprehend
it
,
were
it
not
for
the
disgrace
,
dis-esteem
and
slightings
of
other
men
,
my
condition
would
not
be
so
bad
to
me
as
now
it
is
,
this
is
that
that
makes
my
condition
afflictive
.
The
Twelfth
Direction
.
Be
not
inordinately
taken
up
with
the
comforts
of
this
world
when
you
have
them
.
When
you
have
them
do
not
take
too
much
content
in
them
:
that
's
a
certain
rule
that
,
look
how
inordinate
any
man
or
woman
is
in
sorrow
when
a
comfort
is
taken
from
them
,
so
much
immoderate
were
they
in
their
rejoycing
in
the
comfort
when
they
had
it
:
as
now
for
instance
,
God
takes
away
a
child
and
you
are
inordinately
sorrowful
,
beyond
what
God
allows
in
a
natural
or
Christian
way
,
now
though
I
never
knew
before
how
your
heart
was
towards
the
child
,
yet
when
I
see
this
,
(
though
you
be
a
meer
stranger
to
me
)
I
may
without
breach
of
charity
conclude
that
your
heart
was
immoderately
set
upon
your
child
or
husband
,
or
upon
any
other
comfort
that
I
see
you
greiving
for
when
God
hath
taken
it
away
;
If
you
hear
ill
tydings
about
your
estates
,
and
your
hearts
are
dejected
immoderately
,
and
you
are
in
a
discontented
way
because
of
such
and
such
a
crosse
,
certainly
your
hearts
were
immoderatly
set
upon
the
world
;
and
so
likewise
for
your
credit
,
if
you
hear
others
report
this
or
that
ill
of
you
,
and
your
hearts
are
dejected
because
you
think
you
suffer
in
your
name
,
your
hearts
were
inordinatly
set
upon
your
name
and
credit
;
now
therefore
the
way
for
you
not
to
be
immoderate
in
your
sorrows
for
afflictions
,
it
is
not
to
be
immoderate
in
your
love
and
delights
when
you
have
prosperity
.
And
these
are
the
principal
Directions
for
our
help
that
we
may
live
quiet
and
contented
lives
.
My
brethren
,
to
conclude
all
for
this
point
,
if
I
could
tell
you
that
I
knew
how
to
shew
you
a
way
never
to
be
in
want
of
any
thing
,
I
make
no
question
but
then
we
should
have
much
flocking
to
such
a
Sermon
,
when
a
man
should
undertake
to
mannifest
to
people
that
they
should
never
be
in
want
any
more
,
but
I
have
been
now
preaching
unto
you
that
that
comes
to
as
much
,
that
that
countervails
this
,
that
which
is
in
effect
all
one
.
Is
it
not
almost
all
one
,
never
to
be
in
want
,
or
never
to
be
without
Contentment
?
that
man
or
woman
that
is
never
without
a
contented
spirit
,
truly
,
can
never
be
said
to
want
much
,
Oh!
the
Word
holds
forth
a
way
full
of
comfort
and
peace
to
the
people
of
God
even
in
this
world
,
you
may
live
happy
lives
in
the
mid'st
of
all
the
storms
and
tempests
in
the
world
,
there
is
an
Ark
that
you
may
come
into
,
and
no
men
in
the
world
may
live
such
comfortable
,
cheerful
,
and
contented
lives
as
the
Saints
of
God
:
Oh
that
we
had
learn'd
this
lesson
:
I
have
been
many
Sermons
about
this
lesson
of
Contentment
,
but
I
am
affraid
that
you
will
be
longer
in
learning
of
it
than
I
have
been
preaching
of
it
;
it
is
a
harder
thing
to
learn
it
than
it
is
to
speak
or
preach
of
it
.
(
I
remember
)
I
have
read
of
one
man
reading
of
that
place
in
the
39.
Psalm
,
I
will
take
heed
that
I
offend
not
with
my
tongue
:
saith
he
,
I
have
been
these
38.
yeers
a
learning
this
lesson
and
have
not
learned
it
thorowly
.
The
truth
is
,
there
are
many
(
I
am
affraid
)
that
have
been
professors
neer
eight
and
thirty
yeers
have
hardly
learn'd
this
lesson
,
it
were
a
good
lesson
for
young
professors
to
begin
to
learn
this
betimes
:
But
now
,
this
lesson
of
Christian
Contentment
it
is
as
hard
,
and
perhaps
you
may
be
many
yeers
in
learning
it
:
I
am
affraid
there
be
some
Christians
that
have
not
yet
learned
,
Not
to
offend
grosly
with
their
tongues
:
The
Scripture
saith
,
All
a
mans
Religion
is
vain
,
if
he
cannot
bridle
his
tongue
;
therefore
,
those
that
make
any
profession
of
godliness
,
one
would
think
they
should
quickly
learn
this
lesson
,
such
a
lesson
that
except
learned
,
it
makes
all
their
Religion
vain
:
But
for
this
lesson
of
Christian
Contentment
it
may
take
up
more
time
to
learn
,
and
there
's
many
that
are
learning
it
all
the
daies
of
their
lives
and
yet
are
not
Proficients
;
but
God
forbid
that
it
should
be
said
of
any
of
us
concerning
this
lesson
,
as
the
Apostle
saith
of
Widows
in
Timothy
,
That
they
were
ever
learning
,
and
never
came
to
the
knowledge
of
the
truth
.
Oh
let
us
not
be
ever
learning
this
lesson
of
Contentment
and
yet
never
come
to
have
skill
in
it
.
You
would
think
it
much
if
you
had
used
the
Sea
twenty
years
,
and
yet
to
have
attain'd
to
no
skill
in
your
art
of
navigation
,
you
will
say
,
I
have
used
the
Sea
20.
or
30.
yeers
and
I
hope
I
may
know
by
this
time
what
belongs
to
Sea
;
Oh
that
you
would
but
say
so
in
respect
of
the
Art
of
Christianity
!
When
there
is
any
thing
that
's
spoken
concerning
the
duty
of
a
Christian
,
Oh
that
Christians
could
but
say
I
have
been
a
Christian
thus
long
,
and
I
hope
I
am
not
to
seek
in
such
a
thing
that
is
so
necessary
for
a
Christian
,
here
is
a
necessary
lesson
for
a
Christian
that
Paul
said
,
He
had
learned
in
all
estates
therewith
to
be
content
.
Oh
be
not
content
with
your selves
till
you
have
learned
this
lesson
of
Christian
Contentment
,
gotten
some
better
skill
in
it
than
heretofore
.
Now
there
is
in
the
text
another
lesson
,
which
is
a
hard
lesson
,
I
have
learned
to
Abound
,
that
doth
not
so
neerly
concern
us
at
this
time
,
because
the
times
are
afflictive
times
,
and
there
is
now
(
more
than
ordinary
)
an
uncertainty
in
all
things
in
the
world
,
in
such
times
as
these
are
,
there
is
few
that
have
such
an
abundance
that
they
need
to
be
much
taught
in
that
lesson
.
FINIS
.
THE
SAINTS
DVTY
IN
TIMES
OF
EXTREMITY
.
WHAT
the
certainty
of
the
cause
of
those
fears
that
are
upon
the
hearts
of
people
is
not
yet
apparant
,
but
that
there
are
many
distracted
fears
in
their
hearts
,
that
is
apparant
to
the
full
;
and
therefore
though
I
prepared
for
that
ordinary
course
as
formerly
,
yet
for
this
time
I
desire
that
you
would
turn
to
that
Scripture
(
that
I
might
speak
a
word
in
season
)
in
EXODUS
,
14.
part
of
the
13.
vers
.
Stand
still
,
and
see
the
Salvation
of
the
Lord
.
THE
begining
of
the
verse
is
thus
,
And
Moses
said
unto
the
people
,
Fear
ye
not
,
stand
still
,
and
see
the
salvation
of
the
Lord
.
In
the
former
Chapter
we
have
Pharaoh
dismissing
Israel
out
of
Egypt
:
In
this
Chapter
we
have
him
pursuing
Israel
with
a
new-heated
fury
,
against
all
common
sense
and
reason
,
his
malice
and
rage
besotted
him
,
because
God
intented
to
destroy
him
:
though
Gods
hand
appeared
gloriously
for
his
People
before
,
yet
Pharaoh
will
not
see
the
Majestie
of
the
Lord
,
but
he
shall
see
it
;
he
gathers
all
the
strength
that
possibly
he
can
,
and
seems
too
rash
in
his
way
,
he
overtakes
,
and
overtakes
them
in
a
place
of
the
greatest
advantage
that
possibly
could
be
;
for
the
Text
saith
,
that
they
were
before
Pi-hahiroth
,
in
the
first
verse
,
between
Migdol
and
the
Sea
,
over
against
Baal-zephon
,
and
that
by
Gods
appointment
too
;
they
were
there
when
Pharaoh
comes
to
find
them
,
there
the
Sea
is
before
them
,
all
the
strength
of
Egypt
is
behind
them
,
and
they
were
at
Pi-hahiroth
:
Carverna
rupibus
inclus●
,
so
turn'd
by
some
,
not
the
proper
signification
,
for
Pi
is
the
mouth
,
and
hahiroth
that
signifies
f●ramen
;
they
were
got
into
a
hole
,
(
as
it
were
)
into
the
mouth
of
a
hole
,
that
was
compassed
about
with
rocks
one
each
side
,
that
had
high
rocks
about
it
,
so
the
word
imports
:
and
not
only
so
,
but
between
Migdol
over
against
Baal
zephon
,
Migdol
signifies
a
tower
;
so
that
in
that
place
the
Egyptians
had
a
tower
built
likewise
:
besides
the
advantage
of
the
rocks
and
of
the
hills
,
there
was
a
tower
built
for
their
further
strengthening
,
and
there
the
people
of
Israel
were
,
an
unarmed
people
;
yea
,
not
only
by
the
tower
,
but
they
were
over
against
Baal-zephon
.
I
remember
in
the
last
Exercise
,
I
shewed
you
what
Baal
was
,
and
what
several
Baals
there
were
that
the
Heathens
worshiped
for
their
gods
,
a
general
name
it
is
,
sometimes
for
any
other
Idol
:
This
Baal-zephon
it
was
a
god
that
they
worshiped
upon
this
ground
,
they
had
an
Idol
set
in
that
place
,
at
the
going
out
of
Egypt
,
that
was
to
watch
those
that
were
to
go
out
,
for
so
zephon
comes
of
zuri
speculatus
est
,
the
god
was
to
watch
,
was
to
stand
and
watch
any
run-away-servant
,
or
any
people
that
did
go
out
of
Egypt
without
any
leave
,
they
trusting
in
this
Baal
,
that
he
would
stop
them
,
and
stay
them
,
and
he
was
set
in
that
place
for
that
very
purpose
;
and
thereupon
his
name
was
Baal-zephon
:
As
Conjurers
by
their
magick
arts
will
have
their
spels
,
spirits
that
shall
stop
men
in
such
a
place
,
they
shall
not
go
out
of
such
an
orchyard
,
or
such
a
yard
where
they
come
in
:
So
the
Egyptians
had
there
by
their
magical
arts
,
they
got
(
as
it
were
)
a
Spel
,
a
Baal-zephon
,
a
god
to
stop
people
in
that
place
where
they
would
have
them
stopped
:
that
is
the
meaning
of
this
name
of
the
Idol
Baal-zephon
.
So
that
you
see
what
a
strait
Israel
was
in
upon
their
going
out
of
Egypt
,
they
were
got
before
the
Sea
,
the
Egyptians
had
all
their
strength
behind
,
in
a
hole
of
rocks
,
and
a
tower
,
and
their
god
to
stop
them
altogether
,
so
that
they
themselves
made
sure
of
them
,
and
said
that
they
were
intangled
in
the
land
of
the
wildernesse
;
Being
in
those
great
straits
their
hearts
began
to
fail
them
,
they
began
to
be
extreamly
troubled
,
and
in
a
most
greivous
distemper
of
spirit
they
were
coming
,
and
chiding
with
Moses
,
and
said
to
Moses
in
the
11.
vers
.
Because
there
were
no
graves
in
Egypt
,
hast
thou
taken
us
to
die
in
the
wilderness
,
wherefore
hast
thou
dealt
thus
with
us
,
to
carry
us
forth
out
of
Egypt
?
We
had
rather
we
had
continued
in
Egypt
still
,
What!
Brought
to
these
straits
!
these
extremities
!
such
a
perplexity
as
we
are
now
in
?
would
to
God
we
had
bin
in
Egypt
:
this
was
the
baseness
of
their
spirits
,
they
would
rather
be
under
vile
bondage
,
than
endure
any
hazard
,
then
be
put
to
any
straits
and
difficulties
:
It
is
the
baseness
of
the
spirits
of
many
at
this
day
amongst
us
,
because
they
see
that
those
waies
that
have
bin
taken
by
the
Parliament
brings
some
troublesom
difficulties
,
some
straits
,
they
cry
out
of
the
times
,
I
would
to
God
we
were
,
as
we
were
before
,
we
were
well
enough
before
,
we
were
quiet
enough
before
,
we
never
knew
what
such
stirs
as
these
meant
before
,
now
we
are
brought
into
these
perplexities
,
I
,
this
they
have
brought
us
into
;
&
thus
they
are
ready
to
murmur
&
repine
.
Oh
unthankful
unworthy
generation
!
men
,
women
of
vile
spirits
that
shall
do
so
.
It
was
a
speech
of
Cyrus
,
speaking
unto
his
souldiers
,
The
Historian
hath
this
expression
of
him
.
It
is
the
part
of
a
true
valiant
man
,
either
to
live
honourably
,
or
die
honourably
,
one
of
them
;
but
that
is
the
part
of
a
base
coward
,
rather
to
live
basely
than
to
die
honourably
,
rather
to
be
under
any
base
servitude
,
than
to
be
in
any
hazard
of
their
lives
,
though
perhaps
their
lives
may
be
saved
too
.
I
remember
Philo
tels
us
,
even
of
women
,
(
for
in
these
times
,
the
publik
cause
of
the
Kingdom
,
suffers
exceedingly
much
by
the
timorousness
of
the
spirits
of
women
)
that
being
in
danger
of
their
enemies
,
of
being
brought
into
bondage
by
them
,
they
took
their
children
and
threw
them
into
the
rivers
,
with
these
words
,
You
shall
not
serve
,
we
had
rather
see
you
die
than
be
slaves
.
I
commend
not
that
fact
that
it
was
wel
done
,
but
to
shew
what
a
spirit
the
heathen
women
had
to
see
their
children
die
rather
than
have
them
bondslaves
:
Indeed
,
what
were
our
lives
worth
?
were
they
worth
having
if
we
return
to
our
bondage
again
?
The
utmost
of
the
danger
is
,
our
lives
,
the
killing
of
our
bodies
,
yet
we
hope
God
will
preserve
them
too
,
but
suppose
the
worst
,
it
is
but
death
;
but
if
our
lives
should
not
be
hazarded
now
,
and
if
through
base
cowardice
,
we
should
decline
the
Cause
of
God
,
surely
our
lives
would
not
be
worth
taking
up
,
the
living
after
that
manner
we
are
like
to
live
,
in
that
bondage
unto
these
Cavalliers
,
notorious
wretches
,
blasphemers
of
God
himself
,
that
would
make
our
lives
worth
very
little
,
nay
your
children
perhaps
to
be
brought
up
in
Popery
,
and
to
hold
a
candle
to
a
masse-Priest
at
the
Altar
;
that
may
be
the
imployment
of
your
children
,
if
so
be
that
they
should
live
:
But
these
people
being
now
in
this
extremity
,
and
manifesting
so
much
passion
,
being
in
a
distemper
;
Moses
as
the
Captain
of
the
Lord
comes
to
the
people
,
and
speaks
bravely
to
them
,
incouraging
of
them
,
saith
Moses
,
Fear
not
,
but
stand
stil
,
and
see
the
salvation
of
the
Lord
:
stand
still
,
the
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
state
,
it
signifies
to
settle
and
compose
,
to
be
in
a
setled
condition
;
it
is
a
reflect
word
upon
our selves
,
so
the
Learned
know
,
that
it
is
to
work
upon
our selves
,
to
form
,
signifies
so
,
it
is
as
much
as
if
he
should
say
,
Do
you
work
upon
your
own
hearts
,
to
get
your
hearts
to
stand
still
,
work
upon
your
hearts
to
do
that
,
work
arguments
upon
your
spirits
,
and
never
leave
working
until
you
have
wrought
your
hearts
into
such
a
frame
,
as
that
you
may
stand
stil
,
&
be
quiet
:
At
first
even
the
dearest
servants
of
God
wil
find
their
hearts
to
shake
in
time
of
hazards
and
extremities
,
but
when
they
come
to
work
upon
their
spirits
,
to
bring
arguments
to
lay
to
their
hearts
,
there
they
get
some
advantage
,
that
their
hearts
grow
quiet
quickly
:
For
that
we
have
a
notable
text
in
the
example
of
David
,
in
the
62.
Psalme
,
(
saith
David
there
,
in
the
1
,
and
2.
verses
)
Truly
my
Soul
waiteth
upon
God
,
from
him
cometh
my
salvation
,
hee
onely
is
my
Rock
and
my
Salvation
,
he
is
my
defence
,
I
shall
not
greatly
be
moved
;
Mark
,
he
begins
to
exercise
Faith
,
and
he
saies
,
he
shall
not
greatly
be
moved
,
as
if
he
should
have
said
,
I
confesse
,
I
cannot
say
,
but
that
my
heart
is
somewhat
stirred
,
I
am
somewhat
afraid
,
and
I
feel
some
working
in
my
spirit
,
but
I
hope
I
shall
not
greatly
be
moved
;
he
fals
a
working
upon
his
heart
more
,
and
considers
of
his
innocencie
;
and
of
the
mischievous
device
of
the
ungodly
;
how
long
will
ye
imagine
mischiefe
against
a
man
,
ye
shall
be
slain
all
of
you
;
then
again
in
the
5.
verse
;
My
soul
waite
thou
onely
upon
God
,
for
my
expectation
is
from
him
,
he
only
is
my
Rock
:
And
then
he
repeats
the
words
again
,
after
he
had
been
rubbing
upon
his
heart
the
same
meditation
,
then
he
fetches
in
the
words
again
,
that
he
had
in
the
2.
verse
;
He
only
is
my
Rock
and
my
salvation
;
but
mark
now
,
what
advantage
he
gets
of
himself
,
in
the
6.
verse
,
He
only
is
my
Rock
and
my
salvation
,
and
my
defence
,
I
shall
not
be
moved
;
before
,
he
is
my
Rock
,
my
salvation
,
my
defence
,
I
shall
not
greatly
be
moved
,
but
after
he
had
been
working
further
upon
his
own
heart
,
then
he
gains
and
saies
,
now
he
is
my
Rock
,
and
my
salvation
,
and
my
defence
,
I
shall
not
be
moved
;
I
have
overcome
these
distracting
fears
,
I
have
got
the
advantage
and
the
victory
,
blessed
be
God
I
have
overcome
them
,
God
is
my
salvation
,
and
my
glory
;
now
he
begins
to
glory
and
triumph
after
he
had
wrought
upon
himself
;
So
that
he
in
this
did
indeed
stand
still
in
this
phrase
,
by
working
upon
his
own
heart
,
though
he
was
stirred
a
little
at
first
,
yet
he
got
the
victory
:
So
indeed
not
to
be
moved
,
the
70.
turn
this
word
,
stand
still
stete
only
,
but
yet
the
notes
upon
it
,
they
say
it
is
read
likewise
stetite
,
that
is
,
a
standing
fast
,
stand
fast
,
it
is
a
word
,
taken
from
souldiers
in
their
ranks
;
souldiers
that
are
in
their
ranks
when
they
apprehend
a
danger
,
they
must
not
go
out
of
their
way
,
because
of
the
danger
,
it
is
as
much
as
their
lives
are
worth
,
to
go
out
of
the
way
,
but
they
must
stand
,
they
must
stand
stille
,
though
there
be
never
such
danger
,
yet
they
must
stand
still
in
their
ranks
:
that
is
the
meaning
of
the
word
:
I
shall
open
more
what
the
meaning
of
the
holy
Ghost
is
by
and
by
,
what
kind
of
stand
still
,
this
should
be
;
but
thus
for
the
word
,
it
is
such
a
stand
still
,
as
the
souldiers
have
in
their
ranks
,
not
to
go
out
of
their
ranks
for
fear
.
The
word
is
used
in
Scripture
divers
times
for
,
standing
fast
,
as
in
the
1
of
Philiphians
,
27.
That
you
stand
fast
in
one
spirit
;
now
the
word
fast
,
is
not
in
the
Greek
Text
,
but
only
the
other
word
in
the
Greek
Text
;
and
so
you
have
the
same
word
in
the
other
Scriptures
;
in
the
1.
of
the
Corinthians
,
16.13
.
Watch
ye
,
stand
fast
in
the
faith
,
Stetite
,
it
is
only
two
words
in
the
Greek
,
as
it
is
in
the
English
,
stand
fast
;
so
that
this
stand
,
it
is
not
only
a
standing
,
but
a
standing
fast
,
stand
still
in
your
ranks
,
fast
,
be
not
in
a
hurry
up
and
down
,
and
be
not
in
a
confusion
:
If
upon
danger
souldiers
should
presently
be
in
a
confusion
in
the
Army
,
what
would
become
of
them
?
and
so
the
truth
is
,
in
a
City
,
in
any
place
,
where
there
is
any
danger
,
if
people
grow
to
a
confusion
,
they
are
gone
,
they
are
lost
,
you
must
stand
still
in
your
ranks
,
stand
still
;
There
are
several
stand-stils
,
some
very
vile
and
naught
,
and
others
very
good
:
there
is
first
,
1
A
stand-still
out
of
amazement
,
When
a
man
through
fear
is
at
a
stand
,
and
dears
not
stir
any
further
;
now
this
cannot
be
meant
in
the
text
;
for
Moses
saith
,
Fear
not
,
but
stand
still
,
therefore
it
is
not
a
standing
still
out
of
fear
,
because
I
am
astonished
.
2
There
is
a
stand-still
,
out
of
ignorance
;
Because
I
do
not
know
which
way
to
take
;
and
this
is
not
in
the
text
neither
:
Thus
many
in
our
time
,
they
stand
still
,
they
plead
ignorance
;
they
stand
still
,
they
will
be
of
no
side
,
and
they
plead
ignorance
,
they
know
not
what
to
do
;
they
say
,
they
know
not
what
to
do
,
one
saith
one
thing
,
and
another
saith
another
thing
,
the
King
commands
one
thing
,
and
the
Parliament
another
,
they
know
not
what
to
do
;
to
go
against
the
King
,
is
it
not
Rebellion
?
and
so
they
stand
still
because
they
plead
ignorance
,
&
their
consciences
are
not
informed
.
It
hath
bin
the
work
of
divers
Ministers
,
that
have
hazarded
themselves
in
this
,
to
open
to
you
the
Counsel
of
God
,
and
to
set
your
consciences
at
liberty
;
divers
things
I
have
spoken
in
this
place
,
but
certainly
men
do
blinde
their
own
eyes
,
and
are
willing
to
stand
still
,
to
plead
ignorance
,
after
so
much
light
revealed
:
It
is
strange
that
any
rational
man
should
speak
of
rebellion
now
,
when
as
we
know
,
that
the
King
himselfe
sent
aid
to
the
Rochellers
,
and
that
(
we
know
)
in
the
case
of
their
liberties
,
and
Religion
;
they
took
up
armes
to
defend
themselves
against
their
own
King
,
&
he
sent
help
to
them
,
surely
he
did
not
himself
take
them
to
be
rebels
,
&
King
James
in
his
answer
to
Byron
that
enveighs
against
the
Protestants
in
France
;
he
doth
stand
to
justifie
what
the
Protestants
in
France
did
,
even
King
James
himselfe
in
that
book
of
his
,
in
his
answer
to
Byron
;
and
besides
we
must
acknowledge
all
the
Protestant
Churches
in
the
world
to
be
Rebels
,
if
it
be
Rebellion
,
meerly
to
take
up
armes
.
Know
we
not
that
our
own
King
hath
matched
his
Daughter
to
the
young
Prince
of
Orange
,
now
we
know
the
Prince
of
Orange
is
the
General
of
the
States
in
their
fields
,
as
the
Earl
of
Essex
is
the
General
of
our
forces
here
;
and
their
businesse
against
the
King
of
Spain
(
it
was
their
praise
)
to
defend
their
Liberties
,
and
Religion
,
and
still
they
maintain
the
same
quarel
,
and
the
Prince
of
Orange
he
is
their
General
,
and
undertakes
it
:
We
desire
nothing
but
the
maintainance
of
our
Liberty
and
of
our
Religion
,
though
things
be
not
gone
so
far
yet
,
as
to
take
our
estates
,
yet
the
Cause
that
they
began
withal
,
it
is
our
Cause
,
and
what
the
General
was
there
,
the
same
in
a
kind
(
there
is
no
great
difference
)
here
;
and
certainly
if
it
were
Rebellion
,
our
King
would
never
have
match'd
his
Daughter
unto
the
Son
of
such
a
Rebel
;
if
it
should
be
Rebellion
meerly
to
take
up
Arms
to
defend
Religion
,
and
to
defend
the
Liberties
of
the
Countrey
that
are
according
unto
Laws
;
yea
,
we
know
further
,
that
the
King
himself
hath
acknowledged
our
Brethren
the
Scots
,
to
be
loving
subjects
,
to
be
his
loyal
subjects
,
do
we
more
than
they
?
do
we
more
in
our
cause
?
nay
,
have
we
done
so
much
in
our
cause
,
as
they
have
done
?
how
generally
was
it
there
in
their
Kingdom
,
and
shall
it
be
acknowledged
they
are
loving
subjects
doing
so
much
,
and
we
be
accounted
Rebels
?
surely
no
man
can
plead
,
to
stand
still
through
ignorance
upon
that
ground
.
3.
There
is
a
third
stand-still
,
and
the
truth
is
,
though
it
be
not
through
Ignorance
,
it
is
though
a
worse
principle
,
and
that
is
of
Neuteralizing
;
that
is
,
when
men
though
they
are
informed
well
enough
,
yet
they
stand
still
to
see
which
will
be
the
strongest
side
,
and
are
loth
to
appear
yet
,
they
know
not
which
side
will
most
prevail
,
but
they
have
such
a
principle
in
their
spirits
,
to
go
to
the
strongest
side
,
which
way
soever
it
be
,
only
they
will
stand
still
till
it
appear
:
My
brethren
,
certainly
we
can
admit
of
no
Neuters
in
these
times
;
the
times
are
grown
to
a
greater
height
,
than
that
any
should
be
admitted
as
a
Neuter
,
either
for
us
or
against
us
;
whatsoever
is
not
for
us
at
this
time
,
now
coming
to
this
straight
,
may
well
be
concluded
to
be
against
us
.
4.
There
is
a
fourth
wicked
stand-still
,
and
that
is
out
of
sullennesse
of
spirit
;
and
that
is
more
particular
,
and
that
is
of
many
men
and
women
,
especially
that
are
in
some
troubles
of
conscience
,
and
when
they
are
seeking
of
God
,
and
performing
duties
that
God
requires
of
them
,
and
do
not
find
that
encouragement
that
their
hearts
desire
,
they
leave
off
all
,
and
have
no
mind
to
do
any
thing
,
but
even
stand
still
and
die
,
and
will
even
sink
in
a
sullen
discouragement
,
and
go
no
further
,
leave
off
their
work
,
leave
off
duty
,
what
should
I
go
on
in
doing
duty
,
for
I
get
no
good
by
it
,
I
am
never
a
whit
the
better
?
and
so
they
stand
still
out
of
a
sullen
discouragement
:
The
Devil
himselfe
is
the
most
discouraged
Spirit
in
the
world
,
and
yet
he
is
the
proudest
Spirit
in
the
world
;
and
this
standing
still
out
of
discouragement
,
may
come
out
of
pride
,
and
stoutnesse
of
heart
,
though
you
think
it
is
out
of
Humility
.
5.
There
is
a
sluggish
standing
still
,
and
that
is
sinful
and
wicked
,
when
people
stand
still
because
they
are
idle
,
and
are
loth
to
venture
themselves
,
or
to
put
themselves
to
trouble
,
to
go
forward
in
any
work
,
this
work
is
tedious
;
and
thus
the
sluggard
he
stands
still
,
and
is
ready
to
catch
at
any
Argument
,
that
may
plead
for
his
standing
still
:
My
brethren
this
is
not
that
stand
still
here
,
that
we
should
stand
still
and
do
nothing
,
and
be
sluggards
;
no
,
but
the
stand
still
here
is
,
after
we
have
gone
on
,
and
done
to
the
utmost
that
we
are
able
,
that
then
we
should
stand
still
,
and
commit
the
work
to
God
,
as
if
we
had
done
nothing
at
all
;
there
is
the
stand
still
:
I
shall
speak
of
more
presently
;
As
that
worthy
Divine
said
,
he
would
labour
to
preach
,
as
if
he
expected
no
assistance
,
and
then
he
would
expect
assistance
,
as
if
he
had
not
labour'd
at
all
;
So
Warriors
and
people
in
danger
,
they
should
prepare
in
the
use
of
all
means
,
as
if
they
expected
no
further
help
,
and
then
they
should
expect
help
from
God
,
as
if
they
had
used
no
means
at
all
;
so
we
must
use
means
:
As
that
brave
speech
of
Joab
,
Come
let
us
play
the
men
,
let
us
fight
for
our
Cities
,
and
the
people
of
our
God
,
and
then
let
God
do
what
seemeth
him
good
;
then
he
would
stand
still
,
and
look
for
his
salvation
of
God
;
a
speech
even
of
Joab
himselfe
,
not
then
a
sluggish
stand
still
,
it
is
no
hindrance
at
all
to
any
preparations
that
may
be
used
:
therefore
all
these
are
naught
.
6.
There
is
an
obediential
stand-still
;
that
is
,
for
the
hearts
of
men
and
women
to
stand
still
,
to
wait
,
to
know
further
of
Gods
mind
,
what
God
revealeth
,
our
hearts
are
willing
to
yeeld
unto
,
and
we
will
listen
to
hear
what
the
mind
of
God
further
is
,
what
God
would
have
us
to
do
;
to
stand
still
,
to
hearken
to
what
the
Lord
would
have
us
to
do
,
with
hearts
resign'd
up
to
him
,
and
resolved
to
walk
accordingly
to
it
;
this
is
good
,
and
that
is
somewhat
of
it
,
but
that
is
not
all
.
7.
There
is
a
stand-still
out
of
faith
;
a
beleeving
standstill
;
and
that
is
when
(
though
in
the
greatest
extremity
)
I
having
used
what
means
I
can
for
helping
me
,
yet
I
see
my self
wrapped
up
in
extremity
,
I
will
now
exercise
Faith
.
First
,
1.
To
quiet
my
heart
;
to
get
out
of
my
spirit
those
distracting
thoughts
of
that
hurry
and
tumult
that
there
is
in
the
heart
,
and
to
get
all
silenced
,
all
murmurings
,
all
distractions
,
all
giddinesse
of
spirit
;
and
upproar
that
many
times
is
in
the
hearts
of
men
and
women
in
time
of
danger
;
so
by
faith
I
come
to
quiet
these
,
and
to
get
my
heart
to
be
still
,
to
be
still
within
me
;
Be
still
O
my
soul
;
and
therefore
the
Scripture
expresses
the
waiting
upon
God
out
of
Faith
by
a
word
of
silence
,
in
the
62.
Psalme
,
at
the
beginning
,
and
verse
5.
My
soul
waits
upon
God
,
it
is
silenced
,
so
the
Hebrew
word
signifies
,
it
signifies
a
silence
in
God
:
there
is
many
times
in
the
hearts
of
men
and
women
(
when
they
apprehend
any
danger
)
a
great
deal
of
hurrying
and
noise
in
their
hearts
,
all
is
in
a
combustion
in
their
hearts
;
it
is
a
grievous
thing
to
see
a
Citie
all
in
a
combustion
,
and
in
a
tumult
;
there
are
many
men
and
womens
hearts
,
in
as
great
a
tumult
upon
apprehension
of
danger
,
as
many
times
a
whole
City
is
,
there
is
a
rising
in
their
hearts
,
and
a
mighty
noise
there
:
Sometimes
they
keep
(
it
may
be
in
private
and
publick
exigencies
)
their
tongues
silent
,
but
their
hearts
boyle
within
them
:
but
your
hearts
must
be
silent
,
you
must
cry
to
your
heart
,
be
silent
there
;
my
heart
is
now
in
a
mutinie
,
and
a
great
deal
of
stir
,
cry
silence
to
your
hearts
,
that
your
hearts
and
thoughts
may
be
composed
;
that
is
the
meaning
of
the
word
,
that
there
should
be
a
setled
composed
frame
of
spirit
in
the
hearts
of
men
and
women
,
in
the
times
of
extremity
:
that
is
the
first
.
Secondly
,
2.
When
it
is
out
of
Faith
,
there
should
be
a
keeping
our
stations
till
God
cals
us
out
;
not
to
run
up
and
down
this
way
and
that
way
,
and
to
think
of
nothing
but
of
shifting
courses
,
to
shift
for
our selves
:
As
in
time
of
danger
(
I
verily
beleeve
)
if
we
could
look
into
the
thoughts
of
many
men
and
women
,
they
scarce
have
any
thought
but
meerly
of
shifting
their
place
or
house
;
they
think
to
shift
for
themselves
:
Now
we
should
not
busie
our
thoughts
so
much
about
shifting
,
as
about
quieting
our
hearts
in
beleeving
:
For
(
my
brethren
)
in
times
of
extremity
of
danger
,
God
calleth
for
Courage
more
than
discretion
;
though
it
's
true
,
Discretion
is
not
excluded
,
yet
that
is
not
that
explicite
and
special
work
that
is
called
for
in
times
of
danger
;
I
mean
discretion
to
shift
for
your selves
;
but
discretion
so
far
as
may
improve
courage
:
the
main
work
that
God
now
cals
for
at
this
time
,
it
is
Courage
and
Discretion
,
and
Prudence
only
so
far
as
to
mannage
Courage
,
and
to
drive
it
on
further
,
and
to
improve
it
,
not
to
abate
it
,
that
is
not
the
Discretion
certainly
that
now
is
called
for
,
but
to
keep
our
station
.
Quest.
But
you
will
say
,
In
time
of
danger
may
we
not
fly
?
must
men
keep
their
stations
?
is
it
not
lawful
to
avoid
danger
and
to
fly
?
Then
we
shall
accuse
many
of
our
brethren
,
that
heretofore
have
fled
in
time
of
danger
.
Resp.
(
My
Brethren
)
you
are
to
know
,
that
the
case
now
is
far
different
from
the
case
that
was
heretofore
;
the
case
heretofore
was
especially
(
for
the
present
)
directed
against
particulars
,
not
against
the
generall
,
though
there
were
plots
against
the
general
,
but
the
hazard
and
the
danger
was
against
such
,
and
such
particular
men
,
as
especially
your
Ministers
that
were
most
faithful
and
conscionable
,
they
were
the
fore-front
,
they
did
bear
the
brunt
,
and
it
was
aimed
especially
against
them
;
now
the
case
is
far
different
when
the
aime
of
the
Adversary
is
against
particulars
,
and
not
against
the
godly
in
general
;
when
it
is
against
particulars
there
may
be
all
lawful
means
,
by
an
avoyding
and
flying
:
when
it
is
against
the
godly
in
general
then
every
one
should
stand
still
,
and
keep
in
their
waies
and
stations
,
to
come
in
,
and
adde
what
strength
they
can
to
the
publick
cause
;
and
certainly
those
that
shall
shift
then
,
and
think
to
fly
then
,
God
may
justly
meet
with
them
;
as
we
reade
of
Jeremiah
,
and
Vrijah
,
Vrijah
the
Priest
he
flies
in
publick
time
of
danger
,
and
he
was
sent
for
,
and
catched
,
and
put
to
death
;
Jeremiah
staies
,
and
is
saved
:
But
when
the
case
is
the
danger
of
particular
persons
,
then
it
is
nothing
against
this
text
,
to
fly
in
any
lawful
way
;
many
people
will
cry
out
against
flying
by
a
lawful
way
in
times
of
danger
,
because
they
think
they
may
shift
from
flying
themselves
;
and
if
others
that
are
in
danger
should
not
do
so
,
they
would
be
far
enough
from
helping
and
assisting
them
in
extremities
,
and
yet
they
will
be
crying
out
against
it
;
Peter
Martyr
I
remember
hath
this
answer
to
it
;
It
is
just
for
all
the
world
in
this
case
,
as
a
man
that
hath
a
dangerous
sicknesse
upon
him
,
and
the
Physicians
tell
him
,
there
is
no
way
but
by
taking
such
strong
Physick
,
or
by
cutting
off
a
leg
,
or
a
limb
,
now
he
comes
and
pleads
,
I
will
not
so
distrust
God
,
and
be
so
impatient
of
my
present
pain
,
as
to
take
such
a
course
to
help
me
,
I
'le
rather
continue
patient
and
quiet
,
and
endure
my
present
pain
,
and
trust
in
God
,
rather
than
put
my self
to
any
such
hazard
;
now
is
this
man
more
patient
,
than
another
man
that
will
take
such
strong
Physick
or
have
a
member
cut
off
?
is
it
through
the
strength
of
his
patience
?
no
,
it
is
rather
through
the
weaknesse
of
his
spirit
,
because
the
other
is
a
certain
great
pain
and
hazard
,
and
while
he
goes
on
in
the
use
of
ordinary
means
,
he
hath
a
lesser
pain
,
with
hope
that
he
may
be
delivered
from
a
greater
,
and
preserved
himself
.
So
this
is
the
Objection
against
flying
in
particular
danger
,
because
the
flying
is
a
certain
great
suffering
,
they
that
have
fled
,
have
found
it
so
:
now
others
will
rather
satisfie
themselves
to
endure
a
little
uncertain
suffering
,
than
to
go
upon
a
certain
great
suffering
;
and
that
is
the
very
ground
.
But
that
this
is
not
against
Faith
at
all
,
to
fly
in
danger
,
when
it
is
particularly
aimed
at
particulars
,
I
'le
give
you
but
a
Scripture
or
two
for
that
to
cleer
it
,
that
it
is
not
against
Faith
,
It
is
remarkable
(
we
might
spend
a
great
deal
of
our
time
in
this
case
here
,
but
I
have
done
with
it
)
in
the
10.
of
Matthew
,
When
they
persecute
you
(
saith
Christ
)
in
this
Citie
,
fly
into
another
:
he
speaks
of
particular
persecution
of
this
or
that
body
,
and
not
of
a
whole
Kingdom
:
now
flee
(
say
they
!
)
we
will
be
more
beleeving
,
and
trust
in
God
,
and
not
be
afraid
,
have
we
not
a
good
cause
,
and
is
not
God
with
us
?
this
would
argue
too
much
fear
;
Mark
,
in
the
next
words
Christ
speaks
after
he
had
given
them
liberty
,
and
commanded
them
to
flie
;
(
saith
he
)
fear
them
not
therefore
(
though
it
is
the
next
thing
he
speaks
of
in
the
28.
verse
)
and
fear
not
them
that
can
kill
the
body
:
you
see
these
two
can
well
stand
together
,
that
there
is
not
fear
of
them
that
can
kill
the
body
,
and
yet
there
is
a
flying
;
and
so
Christ
himself
flies
in
the
12.
of
Matthew
,
when
he
did
but
hear
what
Herod
did
to
John
,
when
Jesus
knew
it
(
that
was
when
the
Pharisees
sought
him
,
when
he
knew
it
)
he
did
withdraw
himselfe
,
in
the
12
,
and
13.
verses
,
And
when
Jesus
heard
of
it
,
be
departed
thence
,
&c.
When
he
heard
but
what
was
done
to
John
,
Christ
withdrew
himself
and
went
away
:
Therefore
it
may
stand
with
faith
,
so
to
avoid
danger
in
particular
Cases
:
But
now
when
persecution
is
general
,
we
are
to
stand
still
and
not
avoid
our
station
.
The
third
thing
in
this
stand
still
of
faith
is
,
The
looking
up
for
the
Salvation
of
God
,
the
expecting
a
good
issue
one
way
or
other
;
I
know
not
how
Salvation
wil
come
,
but
that
there
will
be
Salvation
one
way
or
other
,
that
my
soul
rests
upon
;
I
stand
not
still
out
of
stoutness
of
spirit
,
or
because
I
think
I
have
means
enough
to
resist
,
whether
I
have
means
or
no
,
when
I
am
put
into
the
greatest
extremitie
,
yet
I
can
stand
still
,
and
look
for
Salvation
.
What
▪
stand
still
,
and
look
for
the
Salvation
of
the
Lord
?
what
talk
you
of
Salvation
(
might
they
say
to
Moses
)
when
there
is
nothing
but
distruction
before
us
?
True
,
if
you
look
before
you
,
behind
you
,
and
without
you
,
and
within
your selves
there
is
nothing
but
distruction
,
yet
look
up
to
Heaven
and
there
is
salvation
,
stand
still
and
see
the
Salvation
of
the
Lord
.
I
have
done
no
more
than
the
meer
openning
of
the
text
,
and
what
is
contayned
in
it
:
There
are
these
4.
Doctrinal
Conclusions
in
the
Text.
-
1.
Doct.
That
when
God
is
in
a
way
of
mercy
and
salvation
to
his
people
,
he
doth
many
times
bring
them
into
great
straights
,
even
then
when
he
is
in
a
way
of
Salvation
.
-
2.
Doct.
That
in
time
of
these
great
straights
,
even
the
people
of
God
are
subject
to
have
their
hearts
to
be
overwhelmed
with
trouble
,
distracting
fears
,
and
to
be
disquieted
.
-
3.
Doct.
That
it
is
our
duty
to
stand
still
,
keep
quiet
,
and
look
for
Gods
Salvation
in
the
time
of
the
greatest
straights
.
-
4.
Doct.
That
the
sight
of
Gods
Salvation
coming
after
straights
,
is
a
glorious
sight
to
behold
:
Stand
still
,
see
the
savation
of
God
.
These
are
the
4.
For
the
first
then
.
First
,
When
God
is
in
a
way
of
salvation
,
yet
he
may
and
doth
divers
times
bring
his
people
into
very
great
staits
.
Truly
,
this
straight
in
the
text
is
exceeding
remarkable
:
but
I
'le
shew
you
further
,
how
when
God
was
about
to
save
this
people
of
Israel
out
of
the
Egyption
bondage
,
(
which
is
the
work
God
hath
now
to
do
with
us
to
save
us
out
of
the
Egyptian
bondage
that
we
were
in
,
and
that
we
were
going
further
into
,
)
after
they
were
delivered
from
this
straight
,
from
Pharaoh
and
all
his
host
;
yet
in
the
15.
Chap.
you
shall
find
,
(
the
very
next
Chapter
;
)
after
they
were
come
out
of
the
Sea
,
they
presently
wanted
water
to
drink
,
yea
,
the
waters
were
bitter
that
they
could
not
drink
them
(
saith
the
text
15.
vers
.
)
The
waters
were
bitter
,
they
could
not
drink
them
,
they
were
ready
to
perish
for
want
of
water
:
As
soon
as
ever
they
were
delivered
out
of
that
strait
,
mark
the
16.
Chap.
they
were
in
another
as
bad
as
that
,
there
you
shall
find
they
want
bread
,
and
were
ready
to
starve
for
hunger
;
in
Chap.
16.2
,
3.
And
all
the
Assembly
were
ready
to
be
killed
for
hunger
(
the
text
saith
:
)
well
,
Moses
cries
to
God
,
and
God
delivered
them
out
of
that
straight
too
:
In
the
next
Chap.
they
were
in
as
great
a
straight
too
:
They
pitched
at
Rephidim
,
and
there
they
had
no
water
to
drink
again
:
I
might
go
through
the
story
,
and
shew
you
in
the
wildernesse
,
what
great
straights
God
put
them
in
,
and
yet
God
was
working
salvation
for
them
.
When
they
come
to
possesse
the
land
,
(
because
I
wil
not
go
thorow
the
story
the
time
wil
not
permit
)
they
have
Jordan
to
passe
over
without
any
bridge
,
whether
the
bridges
were
cut
down
,
or
whether
there
were
none
,
I
cannot
tell
;
but
it
was
more
danger
to
passe
over
the
bridges
(
if
there
were
any
)
because
at
that
time
(
the
text
saith
)
it
was
that
Jordan
flowed
over
all
his
banks
:
so
then
it
was
at
the
worst
time
that
could
be
,
when
the
banks
of
Jordan
were
all
overflowed
,
yet
God
delivered
them
out
of
that
straight
;
When
they
were
got
over
,
there
I
might
shew
you
many
other
straights
,
but
I
shall
mention
only
one
,
that
was
this
:
The
first
enemy
the
people
of
God
fought
with
all
in
Canaan
,
they
were
discomfited
,
they
were
beaten
back
at
the
first
battel
that
ever
they
fought
,
when
they
came
to
set
upon
the
land
of
Canaan
,
and
to
fight
with
the
adversary
,
there
the
adversary
comes
out
,
and
gets
the
day
and
makes
them
fly
before
them
,
that
was
at
the
fight
at
Ai
,
They
fled
before
the
men
of
Ai
,
upon
this
Joshua
fell
down
upon
the
ground
;
Why
Lord
!
What
are
we
come
to
this
?
After
all
these
straights
that
we
come
now
to
fight
with
the
people
of
Canaan
,
and
they
at
the
very
first
blow
have
the
day
,
and
make
us
fly
before
them
?
now
all
the
people
will
come
out
against
us
.
If
so
be
people
have
such
distracting
fears
now
,
suppose
there
should
be
a
meeting
of
both
Armies
,
and
you
should
hear
that
one
Army
flies
before
another
,
that
our
men
fly
before
those
that
come
out
against
them
,
before
the
Cavelliers
,
what
a
fear
and
distraction
would
there
be
then
?
yet
so
it
was
with
the
people
of
Israel
,
though
God
was
coming
in
with
such
a
mighty
hand
to
deliver
them
,
and
to
possesse
them
of
Canaan
,
yet
at
the
very
first
blow
,
they
had
the
worst
,
and
the
people
overcame
them
:
It
would
take
a
mighty
deal
of
time
to
shew
you
the
straights
that
David
,
and
Jos●ah
,
and
Jehoshaphat
,
and
Hezekiah
werein
,
I
'le
only
give
you
a
word
or
two
about
David
,
because
it
may
be
a
very
great
help
to
poor
troubled
spirits
in
time
of
straights
;
David
he
was
in
such
straights
sometimes
,
that
he
professes
himself
even
overwhelmed
,
Psal
.
61.
and
the
beginning
:
You
shall
find
Psal.
77.4
.
He
could
not
speak
.
Many
poor
souls
are
in
greivous
afflictions
,
and
when
we
put
them
to
go
and
open
their
hearts
to
God
and
men
,
Oh
I
cannot
speak
(
say
they
)
David
was
in
such
straights
that
he
could
not
speak
,
yea
he
could
not
so
much
as
look
up
,
Psal.
40.12
.
not
so
much
as
look
up
to
God
,
grievous
straights
that
he
was
in
.
And
the
people
of
Israel
in
their
other
Captivity
,
there
were
mountains
before
them
;
what
straights
did
God
put
them
into
?
When
they
were
come
forth
of
Babilon
,
In
Zech.
4.
What
art
thou
O
great
mountain
,
that
art
before
them
?
But
examples
will
be
needless
to
illustrate
the
thing
,
it
is
so
cleer
,
that
thus
was
Gods
dealing
with
his
people
.
As
with
wicked
men
,
when
God
is
in
a
way
of
wrath
against
the
ungodly
,
he
many
times
suffers
them
to
prosper
in
the
highest
way
,
with
the
most
flourishing
prosperity
that
ever
they
had
in
their
lives
:
So
when
he
is
in
a
way
of
salvation
of
his
Saints
,
he
lets
them
be
in
the
lowest
ebb
that
ever
they
were
in
in
al
their
lives
:
As
in
Job
,
20.
saith
the
text
there
at
the
5.
verse
,
In
the
fulness
of
his
sufficiency
be
shall
be
in
straights
.
In
the
fulness
of
his
sufficiency
;
what
a
phrase
is
here
!
A
wicked
man
shall
be
in
straits
when
he
is
full
,
when
he
hath
sufficient
(
as
he
thinks
,
)
in
the
fulness
of
his
sufficiency
he
shall
be
in
straights
:
and
on
the
other
side
,
a
godly
man
in
his
greatest
straights
,
he
hath
a
fulness
of
sufficiency
;
I
will
shew
you
that
cleer
,
in
2
Cor.
1.5
.
As
the
sufferings
of
Christ
abound
in
us
,
so
our
consolation
also
aboundeth
by
Christ
:
We
have
a
fulness
of
Consolation
,
when
we
have
a
fulness
of
Suffering
;
yea
,
not
only
abound
,
but
do
super
abound
,
for
so
the
word
is
;
in
2
Cor.
7.4
.
I
am
(
saith
he
)
filled
with
comfort
,
I
am
exceeding
joyful
in
all
our
tribulations
:
We
are
brought
into
tribulation
,
into
great
straights
,
and
I
have
a
fulness
fil'd
with
comfort
,
and
exceeding
joyful
,
more
than
abundantly-joyful
;
so
the
word
signifies
:
there
is
abounding
in
the
other
text
,
but
here
is
a
super
added
to
it
,
a
super-abounding
,
more
than
joyfull
,
not
in
times
of
prosperity
only
:
Carnall
hearts
never
know
how
to
rejoyce
but
in
times
of
prosperity
,
when
they
can
eat
,
and
drink
,
and
play
,
then
they
can
be
merry
;
but
the
Saints
know
how
to
joy
,
how
to
be
fil'd
with
joy
,
how
to
abound
in
joy
,
and
how
to
be
exceedingly
abounding
in
joy
when
they
are
in
tribulation
:
Thus
,
as
wicked
men
are
in
straights
in
their
sufficiencies
;
so
godly
men
when
God
is
in
a
way
of
comfort
,
they
may
be
in
a
way
of
great
affliction
,
and
the
reason
of
it
may
be
,
1.
Reason
.
Because
God
will
humble
his
people
,
when
he
is
in
a
way
of
salvation
:
when
God
intends
the
greatest
good
to
his
people
,
and
to
raise
them
the
highest
,
he
is
very
careful
to
keep
them
very
low
;
that
hath
alwaies
bin
the
manner
of
Gods
administrations
:
You
see
the
reason
of
the
peoples
having
straights
in
the
wilderness
,
it
was
from
hence
,
in
the
8.
of
Deuteronomie
,
there
God
gives
the
reason
,
in
the
second
verse
,
Thou
shalt
remember
all
the
way
,
which
the
Lord
thy
God
led
thee
these
fourty
years
in
the
wilderness
,
to
what
end
?
why
were
they
so
long
in
the
wildernesse
?
it
was
(
saith
the
text
)
to
humble
them
;
I
brought
thee
into
the
wilderness
,
and
it
was
to
humble
thee
:
Doth
God
(
my
brethren
)
bring
us
into
straights
,
now
in
these
times
?
Certainly
he
is
in
a
way
of
salvation
for
England
,
he
is
in
a
way
of
salvation
to
do
us
good
in
the
latter
end
,
but
yet
he
is
bringing
us
into
straights
,
Oh!
we
may
thank
the
pride
of
our
spirits
,
we
have
not
been
brought
low
enough
to
this
very
day
:
There
hath
been
(
indeed
)
some
humiliation
of
some
of
the
people
of
God
,
in
fasting
and
praying
,
they
have
humbled
their
souls
;
but
yet
though
there
hath
been
humble
expressions
,
yet
not
humble
hearts
;
for
after
those
times
they
have
had
(
many
of
them
)
exceeding
froward
spirits
,
and
that
argues
apparantly
,
their
hearts
are
not
humbled
and
broken
,
when
their
spirits
after
daies
of
humiliation
,
still
should
be
froward
and
pettish
as
before
:
But
especially
for
the
generallity
of
the
Kingdom
,
how
far
are
we
from
being
an
humbled
people
!
we
are
not
yet
capable
of
what
mercy
God
intendeth
for
us
,
in
this
regard
,
because
we
are
not
humbled
;
Oh
the
exceding
pettishness
,
envie
,
and
pride
(
and
worse
a
great
deal
)
not
only
in
many
people
of
the
Land
,
but
even
in
those
that
are
godly
and
gracious
!
how
are
the
spirits
of
men
,
of
one
brother
opposite
to
another
!
that
because
there
is
some
difference
in
judgment
in
such
and
such
a
thing
;
O
they
could
be
content
(
many
of
them
)
to
have
them
rid
out
of
the
Land
,
and
if
God
did
not
prevent
(
whereas
the
persecution
by
Bishops
is
now
at
an
end
)
who
knows
(
except
God
humble
their
hearts
more
)
whether
many
of
Gods
dear
servants
,
that
do
but
differ
in
some
point
of
judgement
,
might
not
meet
with
a
great
deale
of
sufferings
,
even
from
those
that
are
godly
,
and
that
is
the
worst
suffering
,
better
a
thousand
times
suffer
from
wicked
men
,
it
is
not
so
hard
to
the
spirits
of
godly
men
to
suffer
from
never
so
many
Bishops
,
and
wicked
men
,
as
to
suffer
from
one
godly
man
:
Oh!
there
wants
that
charity
and
tenderness
of
spirit
one
towards
another
that
should
be
;
we
are
not
yet
humbled
and
brought
upon
our
knees
,
and
therefore
it
is
just
with
God
to
lay
us
upon
our
backs
a
while
,
or
that
we
should
even
be
with
our
faces
upon
the
ground
,
&
confounded
in
our
own
thoughts
before
that
great
Salvation
comes
that
God
intendeth
for
us
.
That
's
the
first
reason
.
2.
Reas.
God
brings
to
straights
,
because
he
takes
much
delight
in
the
Exercise
of
faith
.
(
My
beloved
)
Faith
,
it
is
a
most
glorious
grace
,
it
is
one
of
the
most
glorious
things
that
ever
God
enabled
any
creature
to
do
,
and
especially
now
,
when
there
is
so
much
guilt
upon
them
;
it
is
a
more
glorious
work
than
Adam
perform'd
in
Innocency
,
For
a
poor
creature
to
beleeve
upon
God
,
for
his
good
here
;
and
in
the
midst
of
all
extremities
to
rely
upon
him
,
it
is
a
most
glorious
work
,
and
God
is
exceedingly
delighted
in
it
,
and
therfore
the
Scripture
calleth
Faith
,
Precious
Faith
,
in
the
beginning
of
the
2
Epistle
of
Peter
:
now
God
loves
the
acting
of
precious
things
;
God
loves
to
see
the
actings
of
all
his
creatures
,
every
creature
active
in
his
way
;
but
when
God
hath
put
such
a
precious
grace
as
faith
into
the
heart
;
Oh!
how
God
doth
delight
to
see
the
acting
of
that
precious
Faith
:
and
therfore
it
hath
been
the
way
of
God
to
go
quite
crosse
,
after
the
Lord
hath
made
a
promise
of
mercy
and
salvation
,
he
goes
seemingly
crosse
,
only
to
exercise
Faith
;
I
think
I
have
told
you
sometimes
of
that
to
Abraham
,
that
there
were
but
two
promises
made
to
him
,
first
,
That
the
Country
that
God
would
give
him
,
should
flow
with
milk
and
honey
:
and
secondly
,
His
seed
should
be
as
the
stars
of
Heaven
:
and
mark
what
way
God
goes
to
bring
this
about
,
assoon
as
ever
he
gets
into
Canaan
,
he
was
ready
to
starve
there
;
is
this
the
country
that
flows
with
milk
and
honey
?
and
then
for
the
other
,
His
seed
should
be
as
the
stars
of
Heaven
;
he
stayed
twenty
yeers
before
he
had
a
child
,
&
Isaac
stayed
forty
yeers
before
he
had
a
child
;
and
yet
his
seed
should
be
great
;
and
Isaac
must
be
killed
too
:
and
then
there
was
another
thing
exercised
his
faith
,
he
would
give
him
the
Land
,
and
yet
notwithstanding
,
during
his
life
,
he
must
not
possesse
one
foot
of
the
Land
,
but
only
a
burying-place
,
and
what
was
the
reason
of
all
this
?
It
was
to
exercise
his
faith
;
and
the
promise
God
makes
to
his
Son
Christ
,
I
will
give
thee
the
heathen
for
thine
inheritance
,
and
the
uttermost
parts
of
the
earth
for
thy
possession
;
yet
Christ
must
not
have
a
hole
to
hide
his
head
in
,
he
hath
not
so
much
as
the
foxes
and
the
birds
have
to
hide
his
head
in
.
Thus
the
way
of
God
is
,
to
seem
to
go
quite
contrary
,
that
he
might
draw
forth
that
glorious
work
of
faith
he
so
much
delights
in
,
and
because
this
is
the
only
time
of
exercising
this
precious
grace
,
and
there
shall
be
no
such
faith
in
Heaven
exercised
as
this
is
,
and
therefore
God
(
because
he
will
have
as
much
as
may
be
of
the
excellency
of
this
faith
)
though
he
be
in
a
way
of
salvation
,
he
brings
his
people
into
straights
.
3.
Reas.
Because
the
Lord
delights
so
much
in
the
prayers
of
his
people
,
that
he
might
draw
out
their
prayers
:
Oh!
the
voice
is
sweet
,
the
voice
of
prayer
it
is
very
melodious
in
the
ears
of
God
:
It
's
true
,
God
delights
in
a
praising
voice
too
,
but
here
in
this
world
,
rather
in
prayer
,
why
?
because
God
shall
have
a
praising
voice
to
all
eternity
,
Gods
Saints
shall
be
praising
him
to
all
eternity
,
but
they
shall
not
be
praying
to
him
to
all
eternity
;
now
God
delighting
so
much
in
the
praying
voice
of
his
Saints
,
and
he
knowing
he
shall
have
a
great
deal
of
praise
from
his
people
when
they
are
delivered
from
great
troubles
,
no
marvel
he
doth
exercise
his
people
:
that
which
pleases
God
more
than
Heaven
and
Earth
is
,
the
exercise
of
the
faith
and
the
prayers
of
his
people
,
they
are
the
most
pleasing
things
to
God
in
all
the
world
,
and
therefore
he
brings
into
straights
.
4.
Reas.
Because
God
would
discover
wicked
men
:
Before
he
brings
his
great
salvation
,
he
would
discover
those
that
are
vile
and
wicked
,
that
they
should
not
partake
of
that
great
salvation
:
As
in
our
times
,
we
know
how
God
in
every
straight
we
have
been
in
hath
made
some
useful
discovery
to
us
,
it
hath
been
a
discovering
time
,
of
many
that
we
have
known
to
be
vile
and
naught
,
that
we
did
not
know
before
:
Luke
,
2.35
.
(
you
know
the
place
)
A
sword
shall
pierce
thorow
thy
soul
,
why
?
that
the
thoughts
of
many
may
be
discovered
:
there
shall
be
great
afflictions
and
troubles
,
and
the
end
I
aim
at
is
,
to
discover
the
thoughts
of
many
:
How
have
mens
thoughts
been
discovered
by
plots
?
when
God
was
bringing
his
people
into
Canaan
he
would
not
have
a
rebellious
generation
come
in
among
them
;
and
all
the
trouble
they
had
in
the
wildernesse
,
it
was
by
a
mixture
of
a
base
and
vile
generation
,
that
you
have
plain
in
Num.
11.
when
they
were
in
such
a
distressed
condition
,
and
in
a
murmuring
and
a
vexing
way
,
mark
the
4.
verse
,
The
mixt
multitude
that
was
among
them
fell
a
lusting
:
They
disturbed
all
the
host
of
God
:
And
certainly
if
men
should
not
be
discovered
,
more
than
they
are
,
if
God
should
come
to
set
up
a
full
reformation
amongst
us
herein
England
,
to
bring
us
to
that
Canaan
we
desire
,
we
should
be
so
troubled
with
a
mixt
multitude
,
the
mixt
multitude
would
so
vex
and
trouble
the
Church
of
God
,
that
they
should
scarce
ever
have
peace
among
themselves
;
and
therefore
God
in
mercy
will
discover
them
beforehand
,
before
Canaan
comes
he
will
discover
this
mixt
multitude
.
5.
Rea.
God
will
bring
them
into
straits
,
because
he
might
give
occasion
to
the
Adversary
to
vent
his
malice
to
the
utmost
,
and
to
ripen
his
sin
that
it
may
be
ripe
to
the
full
,
before
God
comes
to
deliver
us
;
that
they
may
be
gathered
together
to
be
a
great
sacrifice
to
the
Lord
,
therefore
Gods
people
are
brought
to
such
straights
;
that
if
they
will
blaspheme
,
they
shal
blaspheme
to
the
full
.
In
our
times
now
,
the
more
straights
we
are
brought
into
,
the
greater
are
the
blasphemies
of
the
wicked
,
and
if
God
should
bring
us
into
more
straights
,
and
give
them
the
better
over
us
,
I
beleeve
there
will
be
that
horrible
blasphemy
in
England
,
that
never
was
in
any
place
in
the
world
,
the
heavens
never
did
hear
,
nor
the
earth
never
did
bear
such
blasphemies
,
and
blasphemers
,
as
there
would
be
,
if
God
should
but
deliver
up
his
people
in
any
degree
to
the
hands
of
their
enemies
;
we
know
not
,
but
for
the
ripenning
of
their
sins
,
and
that
so
they
may
come
to
be
remarkable
for
Gods
vengance
on
them
here
in
this
world
,
God
may
give
them
power
over
his
people
,
and
bring
his
people
yet
into
greater
straights
.
And
then
the
last
reason
is
,
(
6.
Reas
)
Because
the
work
of
Jesus
Christ
will
more
appear
at
the
last
,
the
greater
the
straight
is
;
And
therefore
in
Dan.
9.25
.
He
will
build
up
the
City
even
in
troublesome
times
.
Every
one
can
build
in
quiet
times
,
but
in
troubled
times
Christ
will
build
up
the
City
:
And
he
rules
in
the
midst
of
his
enemies
:
Christ
loves
to
rule
in
the
midst
of
his
enemies
,
that
so
his
rule
may
be
the
more
conspicuous
.
1.
Vse
,
Is
it
so
with
us
?
Take
heed
then
that
we
have
not
our
hearts
sinck
,
because
of
straights
:
Let
us
not
say
,
why
is
it
thus
with
us
?
If
God
be
in
a
way
of
mercy
,
why
deals
he
thus
with
us
?
and
presently
be
ready
to
conclude
against
the
waies
of
God
;
certainly
all
is
gone
,
God
is
gone
,
surely
whatsoever
the
hopes
and
confidences
of
such
and
such
were
,
we
see
all
is
undone
,
all
their
hopes
are
undone
.
God
forbid
there
should
be
such
an
unbeleeving
heart
in
any
of
you
,
or
such
murmuring
and
repining
speeches
among
any
of
you
,
whatsoever
straight
you
are
brought
into
!
2
Doct.
In
these
straights
,
Gods
people
are
mightily
troubled
.
It
was
so
here
,
in
every
straight
they
repin'd
,
and
were
in
a
distraction
,
and
especially
at
this
time
;
stand
still
(
saith
Moses
,
)
what
mean
you
to
do
?
They
were
all
in
a
confusion
;
and
as
it
was
there
,
so
it
is
many
times
in
many
of
Gods
Saints
.
As
the
blessed
man
Heman
,
that
made
that
88.
Psalm
,
you
shall
find
in
that
Psalm
,
he
was
distracted
;
and
yet
though
Heman
was
one
of
the
wisest
men
upon
the
earth
,
for
so
you
shall
find
it
in
the
1.
of
Kings
,
(
where
the
holy
Ghost
speaks
of
wise
men
)
in
4.31
.
Solomon
did
exceed
the
wisedom
of
all
in
Egypt
,
for
(
saith
the
text
)
he
was
wiser
than
all
men
,
than
Heman
,
and
yet
Heman
was
in
woful
perplexity
,
when
he
was
brought
into
straights
.
And
in
the
8.
of
Isaiah
,
It
was
the
same
case
there
,
that
seems
to
be
ours
now
;
Oh
there
was
a
Confederacy
,
a
Confederacy
,
and
many
people
did
joyn
together
against
Gods
servants
,
and
upon
that
(
the
text
saith
)
in
the
11.
verse
,
The
Lord
spake
to
me
with
a
strong
hand
,
and
instructed
me
that
I
should
not
walk
in
the
way
of
this
people
saying
,
say
ye
not
,
A
Confederacy
to
all
them
to
whom
this
people
shall
say
,
A
Confederacy
,
neither
fear
ye
their
fear
.
Mark
,
God
was
fain
to
speak
to
the
Prophet
with
a
strong
hand
,
that
he
should
not
be
so
troubled
,
as
other
people
were
in
the
time
of
their
fears
.
Yea
we
shall
find
,
that
many
of
Gods
Saints
,
that
he
hath
delivered
in
a
most
glorious
way
,
yet
at
some
other
times
they
have
been
too
secure
,
their
hearts
have
bin
all
in
a
confusion
,
and
were
not
able
to
stand
before
the
difficulties
that
they
met
withal
:
And
for
that
you
have
a
famous
example
,
1
Kings
,
19.
of
Elijah
;
if
you
reade
the
18.
Chap.
you
may
see
what
a
Spirit
Elijah
had
,
he
would
appear
before
Ahab
,
As
the
Lord
of
hosts
lives
,
before
whom
I
stand
,
I
will
surely
shew
my self
to
him
,
to
day
,
(
to
Ahab
:
)
and
he
did
shew
himself
to
Ahab
,
and
tels
him
,
it
was
he
and
his
people
,
that
troubled
Israel
,
when
Ahab
said
to
him
,
Art
thou
he
that
troubleth
Israel
,
No
(
saith
he
)
It
is
thou
,
and
thy
fathers
house
that
troubleth
Israel
:
And
then
he
comes
and
gets
the
Priests
of
Baal
together
,
and
gets
fire
from
heaven
,
to
consume
the
Sacrifice
,
and
destroies
all
the
Priests
of
Baal
:
and
gets
rain
from
heaven
to
rain
upon
the
earth
:
What
an
excellent
Spirit
had
Elijah
in
the
18
Chapter
?
Yet
in
the
19.
Chapter
,
Jezabel
did
but
threaten
Elijah
,
and
he
takes
himself
to
his
heels
,
and
runs
away
at
the
threatning
of
wicked
Jezabel
;
though
he
had
such
a
brave
Spirit
in
the
former
Chapter
:
So
it
is
truly
with
many
men
,
at
some
time
their
courage
makes
their
adversaries
afraid
,
and
at
other
times
,
their
cowardice
makes
their
friends
ashamed
;
many
have
been
so
,
they
have
been
a
terror
to
their
adversaries
one
day
,
and
a
shame
to
their
friends
another
day
.
Reas.
1.
Because
we
have
much
flesh
still
in
the
best
of
us
all
,
and
we
are
much
led
by
sence
;
and
because
we
are
not
throughly
skilful
in
the
waies
of
God
,
because
the
fear
of
God
is
so
weak
in
us
,
therefore
it
is
that
the
fear
of
man
is
so
strong
,
and
therefore
we
know
so
little
of
Gods
secrets
;
the
secrets
of
God
are
with
them
that
fear
him
,
did
we
fear
God
more
we
should
know
his
secret
waies
,
and
not
be
so
much
troubled
.
Reas.
2.
Because
there
is
a
great
deal
of
guilt
rests
in
the
best
,
and
that
will
make
any
one
afraid
;
where
there
is
much
guiltiness
in
their
hearts
,
it
is
exceeding
troublesome
to
the
soul
.
Reas.
3.
Because
they
are
too
to
confident
in
the
flesh
,
they
are
too
to
confident
in
themselves
,
Thence
it
is
that
God
withdraws
himself
from
them
;
and
at
what
time
they
are
afraid
,
they
cannot
trust
in
God
,
as
David
(
it
is
an
admirable
sweet
text
)
professes
of
himself
,
That
at
what
time
he
was
afraid
,
he
would
trust
in
God
:
There
is
many
a
man
that
for
the
present
thinks
he
can
trust
in
God
,
but
he
cannot
do
it
at
that
time
when
he
is
afraid
:
Psal.
56.3
.
What
time
I
am
afraid
,
I
will
trust
in
the
Lord
.
When
your
passion
comes
,
then
you
make
no
use
of
your
faith
,
to
trust
in
God
:
As
now
,
many
a
man
or
woman
can
be
meek
&
quiet
,
till
they
have
a
temptation
,
but
when
your
passion
is
up
,
can
you
be
meek
then
?
and
rise
then
,
and
beat
it
down
with
the
contrary
grace
?
So
when
the
passion
of
your
fears
and
troubles
come
up
,
can
you
then
trust
in
God
?
I
,
that
is
somewhat-like
;
but
because
we
trust
so
much
in
our selves
,
therefore
when
the
time
cometh
we
should
trust
in
God
,
God
withdraws
himself
from
us
,
and
we
are
most
afraid
.
Vse
.
This
is
that
we
should
lay
our
hands
upon
our
hearts
,
and
charge
our
souls
for
,
and
be
ashamed
for
before
the
Lord
:
Never
a
one
here
but
hath
cause
to
lay
his
hand
upon
his
heart
and
say
,
Oh
that
I
,
that
have
had
so
much
experience
of
God
,
of
his
waies
of
helping
and
delivering
me
,
out
of
six
troubles
and
seven
,
and
yet
the
Lord
knows
upon
any
new
trouble
I
am
to
seek
as
much
as
ever
,
and
in
any
hurly-burly
in
as
great
distemper
of
fear
as
ever
;
be
ashamed
of
this
before
the
Lord
.
It
is
true
,
Gods
people
may
be
so
,
and
you
are
so
,
therefore
be
ashamed
of
it
,
and
labour
to
prepare
for
such
times
;
those
that
are
troubled
with
fainting
fits
,
use
to
carry
their
bottle
of
Aqua-vitae
about
with
them
;
so
you
that
have
been
disquieted
in
times
of
trouble
,
lay
up
somewhat
that
may
help
in
those
times
.
Though
a
candle
light
will
serve
to
carry
in
a
yard
in
calme
weather
,
yet
it
must
be
a
torch
,
a
great
light
that
must
serve
when
the
wind
blows
;
so
a
little
may
serve
now
,
but
a
great
deal
must
be
laid
up
for
times
of
extremity
.
First
,
Lay
up
encouraging
Promises
.
Secondly
,
Lay
up
encouraging
experiences
,
that
may
help
you
against
such
times
of
fainting
and
trouble
.
Vse
2.
But
then
,
if
it
be
so
with
the
Saints
and
Gods
own
people
,
that
when
they
are
in
straights
,
they
are
so
ready
to
be
troubled
with
distracting
fears
&
cares
,
what
shal
become
of
the
wicked
and
ungodly
then
?
when
they
come
in
straights
,
how
must
their
hearts
sink
in
horror
,
because
all
their
straights
are
no
other
,
but
the
beginning
of
eternal
straights
?
present
sorrows
making
away
to
eternal
sorrows
,
the
way
of
their
deliverance
from
present
straights
is
,
by
being
brought
into
greater
straights
:
many
women
with
child
have
strong
pains
in
their
child
birth
,
yet
when
they
think
they
shall
be
delivered
,
they
have
joy
in
stead
of
sorrow
;
but
a
woman
that
is
with
child
,
and
is
only
reprieved
because
she
is
with
child
,
till
she
be
delivered
,
though
she
have
a
great
deal
of
trouble
and
pain
before
she
be
delivered
,
she
desires
not
to
be
rid
of
it
,
because
then
she
knows
she
shall
come
to
greater
,
to
be
hang'd
,
and
if
she
could
live
seven
yeers
together
and
never
be
delivered
,
she
could
be
content
with
the
trouble
,
because
when
that
is
gone
,
greater
comes
:
So
wicked
and
ungodly
men
that
are
in
great
straights
for
the
present
,
may
well
be
content
with
them
,
because
when
they
are
gone
,
greater
will
come
.
3.
Doct.
In
the
time
of
these
straights
,
it
is
our
duty
,
to
stand
stil
and
look
for
Gods
salvation
,
to
quiet
our
spirits
,
and
look
up
to
God
.
First
,
For
the
quieting
of
our
spirits
.
As
they
were
to
be
delivered
out
of
this
bondage
in
that
way
;
so
they
were
to
be
delivered
out
of
the
Babilonish
bondage
in
the
same
way
:
So
you
shall
find
it
Isa.
30.
see
what
God
saith
for
that
deliverence
,
he
tels
them
plainly
at
the
15.
vers
.
In
quietness
and
in
confidence
shall
be
your
strength
,
and
you
would
not
:
In
quietness
and
confidence
,
it
's
true
,
they
were
in
a
passionat
way
,
and
God
tels
them
,
that
in
quietness
and
in
confidence
is
their
strength
,
and
they
would
not
:
So
,
come
to
many
people
that
are
in
great
extremities
,
to
some
women
and
others
,
(
when
they
are
wringing
their
hands
,
and
hanging
about
their
husbands
necks
)
and
tel
them
,
your
confidence
must
be
in
quietness
,
they
wil
be
ready
to
row
you
off
.
But
they
would
not
(
saith
God
)
So
in
Isa.
30.7
.
I
cried
concerning
this
,
Their
strength
is
,
to
sit
still
:
My
Brethren
,
this
day
in
the
Name
of
God
,
do
I
cry
concerning
al
our
straights
,
after
we
have
used
all
the
means
we
can
,
we
are
to
sit
still
,
and
see
the
salvation
of
our
God
,
to
quiet
our
hearts
with
this
beleeving
stand
stil
,
and
look
up
to
God
for
our
salvation
.
It
was
their
great
fault
,
they
did
not
so
in
their
deliverance
out
of
their
captivity
,
there
is
one
remarkable
place
for
that
Jer.
31.22
.
How
long
wilt
thou
go
about
?
Oh
thou
backsliding
daughter
!
for
the
Lord
hath
created
a
new
thing
in
the
earth
:
How
long
wilt
thou
go
about
,
Oh
thou
backsliding
daughter
?
What
's
the
meaning
of
this
text
?
It
is
thus
,
In
the
time
of
their
deliverance
from
Captivity
,
they
met
with
a
great
deal
of
difficulty
,
many
straights
,
and
they
went
about
to
this
and
that
sharking
course
,
and
did
backslide
,
when
they
were
in
a
good
way
,
they
went
back
again
,
and
the
Prophet
could
not
get
the●
〈◊〉
stand
stil
〈◊〉
●ny
way
;
as
if
he
should
have
said
,
go
on
right
in
the
way
,
be
not
discouraged
;
by
difficulties
,
by
extremities
,
seck
not
any
shifting
way
,
be
not
backsliding
,
but
stand
to
your
tackling
and
work
God
hath
set
you
about
,
for
the
Lord
hath
created
a
new
thing
;
Perhaps
you
will
say
,
there
was
never
the
like
straight
we
are
in
;
well
,
God
hath
such
mercy
as
he
never
shewed
the
like
before
;
God
hath
created
a
new
thing
;
many
cry
out
in
their
straights
,
O
my
affliction
,
and
my
straitght
is
such
as
never
was
in
the
world
!
well
,
gratifie
them
so
;
(
as
many
times
,
we
must
needs
gratifie
distemper'd
spirits
,
when
they
cry
out
of
the
greatness
of
their
straights
)
yet
is
there
no
comfort
for
them
to
stay
them
?
yes
,
Isa.
64.4
.
It
was
never
known
since
the
beginning
of
the
world
,
what
God
hath
laid
up
for
them
that
wait
for
him
:
Do
but
wait
for
him
,
and
there
was
never
such
mercy
shown
in
the
world
,
as
God
hath
laid
up
for
thee
;
so
that
come
let
us
grant
it
,
that
there
was
never
the
like
of
that
affliction
that
thou
art
under
,
yet
there
is
reason
enough
for
thee
to
wait
,
and
look
for
the
salvation
of
God
,
in
such
a
way
,
in
such
a
condition
.
I
shall
give
some
reasons
of
that
part
of
the
doctrine
,
that
we
are
to
stand
still
,
and
be
quiet
:
for
by
our
standing
still
,
and
our
quieting
our
hearts
in
our
straights
,
1.
Reas
,
We
are
fit
to
look
to
the
Wisdom
,
Faithfulness
,
and
Power
of
God
;
we
are
not
able
to
see
Gods
Wisdom
,
Faithfulness
,
and
Power
,
nor
to
make
use
of
it
,
except
we
get
our
spirits
to
be
quiet
:
first
get
them
quiet
,
and
then
we
can
look
up
to
God
,
Psalm
,
46.10
.
Be
still
(
saith
the
text
)
and
know
that
I
am
God
,
there
is
a
God
in
Heaven
that
can
help
and
succour
,
in
time
of
great
straights
and
extremities
,
but
for
all
this
,
people
are
in
a
hurly-burly
,
and
their
spirits
are
distemper'd
,
and
they
are
wringing
their
hands
,
and
crying
,
they
cannot
know
that
God
is
God
,
they
can
have
no
use
of
all
the
power
and
goodnesse
,
and
faithfulnesse
,
and
mercy
of
God
.
First
get
your
hearts
still
and
quiet
in
your
Families
,
and
in
your
own
spirits
,
and
then
you
shall
know
that
God
is
God
:
God
will
not
appear
till
first
you
be
still
.
2.
Reas.
We
are
not
able
to
make
use
of
our
own
Graces
,
till
we
be
quiet
and
still
;
If
God
have
bestowed
Graces
when
we
are
in
a
hurly-burly
,
we
have
no
use
of
them
at
all
;
therefore
saith
the
text
,
Psalm
,
4.
Stand
in
awe
,
sin
not
,
commune
with
your
own
hearts
upon
your
beds
,
and
be
still
:
Commune
with
your
own
hearts
:
you
have
somewhat
(
perhaps
)
in
your
own
hearts
that
may
quiet
you
;
commune
with
your
own
hearts
,
and
be
still
;
you
are
not
fit
to
commune
with
your
own
hearts
till
you
get
them
quiet
;
first
be
quiet
,
and
then
commune
:
(
Oh!
my
brethren
)
A
man
or
woman
of
a
staid
,
sound
,
quiet
,
and
still
spirit
,
hath
a
mighty
advantage
of
all
passionate
spirits
;
there
are
many
of
you
,
that
are
passionate
at
all
other
times
,
and
that
is
the
reason
that
in
such
great
extremities
,
you
are
so
over-rul'd
with
passion
;
you
are
so
over-rul'd
with
your
passion
of
anger
at
other
times
,
and
out
of
Gods
just
judgment
,
you
are
over-rul'd
with
the
passion
of
Fear
now
:
But
if
at
other
times
you
would
labour
to
keep
in
your
spirits
,
God
would
help
you
now
.
3.
Reas.
Because
without
this
stilness
,
and
quietness
,
we
cannot
manifest
that
subjection
to
God
we
owe
him
;
for
then
there
is
a
great
deal
of
sin
,
and
pride
,
and
stoutness
committed
against
God
;
and
therefore
in
that
fourth
Psalm
,
the
old
Latine
hath
it
My
soul
be
silent
;
my
soul
is
subject
to
God
;
the
subjection
of
our
souls
to
God
,
depends
much
upon
this
Quieting
of
our
hearts
.
4.
Reas.
Our
reverence
of
God
depends
much
upon
it
:
and
therfore
in
this
4.
Psalm
,
Stand
in
aw
and
sin
not
,
commune
with
your
own
heart
,
and
be
still
:
for
us
to
behave
our selves
in
such
a
manner
as
many
people
do
,
throwing
out
their
hands
,
and
wringing
,
and
keeping
such
a
stir
as
they
do
;
this
shows
there
is
not
in
their
hearts
that
reverence
they
owe
to
God
;
stand
in
awe
;
If
your
hearts
were
possess'd
with
Gods
fear
,
you
would
not
keep
such
a
stir
as
you
do
in
times
of
great
danger
.
5.
Reas.
This
makes
people
unfit
to
listen
to
any
thing
that
is
spoken
to
them
;
let
any
thing
be
spoken
to
them
,
that
is
of
any
use
,
they
eannor
hear
it
,
nor
make
use
of
it
;
as
we
reade
of
the
people
of
Israel
,
Exod.
6.9
.
when
Moses
came
to
tell
them
of
their
deliverance
,
the
text
saith
,
He
spake
to
the
Children
of
Israel
,
but
they
hearkned
not
to
him
:
why
?
for
anguish
of
spirit
:
How
many
in
trouble
of
conscience
,
and
in
other
times
of
extremity
,
have
their
spirits
in
such
anguish
,
that
they
never
hearken
to
any
thing
that
is
delivered
to
them
;
and
therefore
they
come
with
the
same
objection
over
and
over
again
,
a
hundred
times
in
cases
of
conscience
.
6.
Without
this
Quietness
of
spirit
,
you
are
mighty
hinderers
of
others
,
and
you
daunt
and
discourage
the
hearts
of
others
,
and
many
times
the
cause
miscarries
meerly
upon
the
unquietness
of
the
hearts
of
men
and
women
in
time
of
danger
;
therefore
you
must
be
quiet
,
and
look
up
to
God
for
salvation
;
for
Faith
hath
this
excellency
,
that
it
is
able
to
bring
life
out
of
death
,
light
out
of
darkness
;
it
hath
a
kind
of
creating
vertue
;
as
God
himself
brings
one
contrary
out
of
another
,
so
faith
hath
such
a
kind
of
working
,
if
faith
be
of
the
right
stamp
,
a
genuine
faith
,
it
hath
a
mighty
power
in
times
of
extremity
to
behold
Gods
salvation
,
and
make
use
of
it
:
I
'le
give
you
one
example
of
the
use
of
faith
in
times
of
extremity
;
and
that
is
of
David
,
when
he
fled
from
Saul
,
and
when
he
was
in
the
Cave
;
mark
,
Be
merciful
to
me
O
God
,
be
merciful
to
me
,
for
my
soul
trusteth
in
thee
,
yea
,
in
the
shadow
of
thy
wings
will
I
make
my
refuge
.
What
was
the
shadow
of
Gods
wings
?
poor
David
was
got
into
the
shadow
of
the
Cave
,
and
the
Sun
did
not
shine
upon
him
,
but
he
looked
upon
himself
in
the
Cave
,
as
under
the
shadow
of
Gods
wings
:
You
poor
people
that
live
it
may
be
in
Cellers
,
and
in
poor
dark
holes
and
Lanes
,
the
Sun
scarce
shines
upon
you
in
a
year
,
yet
if
you
be
godly
,
you
are
under
Gods
wings
by
faith
.
I
shall
now
speak
to
the
Second
part
of
the
Doctrine
that
we
are
to
expect
Salvation
from
God
.
David
did
fly
from
Absolom
,
and
yet
what
confidence
had
David
(
in
that
case
)
in
God
?
reade
but
that
third
Psalm
,
and
you
'l
see
confidence
enough
in
David
,
and
yet
flying
too
:
Divers
grounds
and
reasons
I
shall
give
for
this
,
why
we
must
look
up
to
God
,
as
well
as
be
still
:
Rea.
Hereby
we
sanctifie
Gods
Name
;
Fear
ye
not
their
fear
,
but
sanctifie
God
in
your
hearts
(
saith
the
text
.
)
You
sanctifie
not
God
else
:
I
suppose
many
of
you
would
be
loth
to
be
guilty
of
swearing
,
and
taking
Gods
Name
in
vain
in
that
kind
,
but
by
your
distracting
thoughts
,
and
unbeseeming
carriage
in
times
of
danger
,
you
take
Gods
Name
in
vain
,
you
break
the
third
Commandement
.
2.
Rea.
This
shews
the
beauty
and
excellency
of
Faith
,
as
David
said
,
Thou
shalt
see
what
thy
servant
can
do
:
So
now
,
there
is
a
great
deal
of
talk
of
faith
in
the
world
,
let
us
see
now
what
it
can
do
;
the
truth
of
love
is
,
when
I
can
love
God
for
himself
without
his
gifts
;
so
when
I
can
beleeve
in
God
without
experience
,
I
shew
the
excellency
of
my
faith
,
when
I
can
trust
in
God
meerly
upon
his
word
;
as
I
love
God
meerly
for
himself
,
when
my
faith
taks
Gods
single
bond
without
any
security
,
that
is
the
excellency
of
Faith
;
when
I
would
have
outward
helps
and
assurances
,
there
I
call
for
sureties
:
So
Christians
when
they
must
needs
have
outward
helps
,
and
former
experiences
,
they
call
to
God
for
sureties
,
as
if
they
would
not
trust
God
upon
his
simple
bond
;
that
's
the
excellency
of
faith
to
trust
God
upon
his
single
bond
.
3.
Rea.
When
we
look
up
to
God
for
salvation
,
we
engage
God
in
our
cause
;
God
owns
not
the
cause
till
then
,
and
then
he
owns
it
:
Now
how
happy
were
we
,
if
thus
we
could
do
in
al
our
particular
and
private
straights
,
stand
still
and
look
up
to
God
for
help
and
for
salvation
:
It
's
true
,
you
cry
out
and
complain
,
I
have
lost
a
dear
husband
,
and
a
dear
friend
,
never
man
lost
such
a
friend
,
and
these
great
straights
I
am
brought
into
;
but
lose
not
the
quiet
of
thy
heart
too
,
take
heed
of
that
,
that
is
a
greater
loss
than
any
loss
thou
canst
have
in
this
world
.
I
remember
I
have
read
of
a
Phylosopher
that
had
this
expression
,
(
saith
he
)
If
the
gods
would
grant
to
me
my
desire
,
and
bid
me
ask
what
I
would
have
,
I
would
ask
of
them
this
thing
,
that
I
might
have
the
composed
spirit
of
Socrates
,
that
I
might
have
such
a
spirit
as
Socrates
had
;
for
it
is
observed
of
him
,
that
he
did
scarce
change
his
countenance
upon
any
thing
that
befell
him
,
he
was
alwaies
in
a
quiet
composed
frame
,
(
and
yet
a
Heathen
;
)
How
much
more
should
a
Christian
say
;
If
God
would
give
me
my
asking
,
I
would
ask
nothing
but
that
;
for
indeed
there
is
a
great
deal
of
glory
and
excellency
in
a
composed
spirit
:
this
is
worthy
of
the
Gospel
;
therefore
mark
what
the
Apostle
saith
,
Phil.
1.27
.
Only
let
your
conversation
be
as
it
becometh
the
Gospel
of
Christ
,
that
whether
I
come
to
see
you
,
or
be
absent
from
you
,
I
may
hear
of
your
affairs
and
that
you
stand
fast
in
one
spirit
:
This
is
to
walk
worthy
of
the
Gospel
,
to
stand
fast
in
one
spirit
:
and
observe
this
,
that
except
we
do
stand
fast
,
and
quiet
our
hearts
,
we
lose
every
thing
that
should
help
us
:
when
we
are
in
a
hurly-burly
in
our
spirits
to
get
some
help
,
alas
,
we
lose
all
our
help
:
Therefore
in
Phil.
4.
Let
the
peace
of
God
keep
your
hearts
,
the
word
in
the
Original
is
,
Guard
your
hearts
;
The
peace
of
God
in
your
hearts
,
must
be
the
best
guard
of
your
hearts
in
the
time
of
danger
,
now
because
you
would
avoid
trouble
,
you
put
away
your
guard
,
what
a
madnesse
is
this
?
the
casting
away
the
peace
of
God
,
is
the
casting
away
of
your
guard
,
therefore
keep
that
in
your
hearts
,
whatsoever
you
lose
;
yea
,
it
's
our
Arms
,
mark
,
Ephes.
6.
what
is
the
Arms
of
a
Christian
?
first
,
The
girdle
of
truth
,
fear
dissolves
the
heart
,
and
makes
a
man
he
cannot
gird
himself
:
When
he
is
in
fear
,
his
heart
is
melted
,
and
he
hath
little
use
of
his
truth
,
the
girdle
is
loosed
then
;
In
the
text
,
there
is
the
helmet
of
salvation
,
but
in
fear
hope
is
gone
;
there
is
the
brestplate
of
righteousness
,
but
in
fear
,
a
man
hath
no
use
of
his
righteous
conversation
,
nor
no
use
of
the
sword
of
the
Spirit
,
he
can
use
nothing
in
times
of
such
distracting
fears
,
therefore
lose
not
your
Arms
:
It
is
very
observable
,
in
the
6.
of
the
Ephes.
how
the
holy
Ghost
still
cals
upon
us
to
stand
,
verse
10.
My
brethren
be
strong
in
the
Lord
,
and
not
only
strong
,
But
strong
in
the
Lord
,
and
strong
in
the
might
of
the
Lord
,
and
in
the
power
of
his
might
;
put
on
the
whol
armour
of
God
,
that
you
may
be
able
to
stand
;
then
again
,
in
the
13.
verse
,
Wherefore
take
ye
all
the
whol
armour
of
God
,
that
ye
may
be
able
to
withstand
the
evil
one
,
and
having
done
all
,
●o
stand
:
Though
perhaps
,
you
have
overcome
at
one
time
,
yet
still
look
to
your
own
hearts
,
when
you
have
done
all
,
stand
,
four
times
we
are
called
upon
to
stand
,
nothing
,
what
a
great
advantage
we
have
by
standing
;
It
's
true
,
our
afflictions
are
great
,
and
the
soul
saith
,
The
Lord
is
my
portion
:
perhaps
temptations
and
afflictions
say
otherwise
,
but
the
soul
saith
,
The
Lord
is
my
portion
;
and
it
is
good
for
a
man
to
say
,
what
shall
I
that
am
so
full
of
sin
,
yet
not
be
willing
to
have
some
trouble
,
but
be
so
full
of
fears
upon
every
trouble
that
befals
me
?
why
should
not
I
yeild
to
Gods
providential
will
as
well
as
to
his
commanding
will
?
how
know
I
,
but
that
God
may
have
glorious
ends
,
to
work
out
of
these
extremities
and
troubles
I
am
in
?
why
should
I
not
give
up
my self
to
God
,
to
have
his
will
upon
me
?
and
hath
not
God
heretofore
delivered
me
from
great
straights
and
extremities
,
even
from
the
wrath
of
God
himself
,
and
from
his
justice
?
greater
and
other
manner
of
straights
than
those
I
am
now
in
;
and
if
I
beleeve
not
in
God
now
,
but
be
disquieted
,
perhaps
these
straights
may
be
to
bring
me
to
greater
straights
;
what
if
these
straights
of
affliction
should
bring
me
to
greater
straights
?
and
it
's
just
with
God
to
leave
me
to
fall
into
the
straights
of
sin
,
that
cannot
bear
the
straights
of
afflictions
,
therefore
let
me
stand
stil
and
look
up
to
Gods
salvation
;
Let
us
be
so
affected
with
our
straights
as
to
carry
us
up
to
God
in
prayer
:
pray
as
much
as
ye
can
,
but
still
keep
your
hearts
in
a
quiet
frame
;
and
if
your
prayers
be
right
,
they
will
be
to
you
,
as
Luther
saith
,
they
were
the
leeches
of
his
cares
;
Luther
had
a
great
many
corrupt
cares
,
(
as
in
a
corrupt
body
,
there
is
much
corrupt
blood
)
but
now
his
prayers
were
the
leeches
to
suck
out
his
cares
:
when
you
are
distemper'd
,
go
to
prayer
,
and
then
examine
what
a
deal
of
corrupt
blood
hath
my
prayers
suckt
out
of
my
heart
?
As
Hannah
,
when
she
had
been
at
prayer
,
she
lookt
no
more
sad
.
There
are
many
things
I
thought
to
have
given
you
,
to
slay
your
hearts
in
time
of
extremities
:
Peace
shall
be
to
that
man
,
that
hath
his
heart
stayed
on
God
,
and
blessed
is
that
man
that
stayeth
his
heart
upon
God
:
and
if
ever
people
had
cause
to
stay
their
hearts
upon
God
,
certainly
we
have
at
this
day
,
for
we
have
God
with
us
;
Therefore
it
's
unworthy
of
a
Christian
to
have
a
distempered
spirit
.
I
remember
I
have
read
of
the
Romans
,
that
when
Hannibal
was
just
before
them
,
yet
they
bought
and
sold
their
ground
as
they
did
at
other
times
;
they
were
so
quiet
in
their
hearts
.
It
was
a
speech
that
Antigonor
had
,
when
some
were
afraid
of
the
multitude
that
came
against
him
,
(
say
they
)
So
many
are
coming
against
us
,
saith
he
,
How
many
do
you
reckon
me
for
?
So
may
we
say
,
we
hear
of
so
many
thousands
coming
against
us
;
But
how
many
do
you
reckon
Jesus
Christ
for
?
How
many
reckon
you
him
for
,
that
is
the
Captain
of
all
our
Hosts
:
Have
not
prayers
been
sent
up
to
God
?
Why
dispise
you
the
prayers
of
the
Saints
of
God
,
as
if
there
were
nothing
in
their
prayers
?
Is
not
Gods
Name
engaged
in
all
this
businesse
?
Oh
therfore
stand
still
and
be
not
afraid
:
And
especially
let
me
speak
a
word
to
you
,
that
are
of
timorious
and
fearful
spirits
,
Isa.
35.4
.
Say
to
them
that
are
of
a
fearful
heart
,
Fear
not
:
Do
not
excuse
your selves
in
this
,
that
you
are
of
a
timorious
nature
;
(
saith
God
)
Say
to
them
that
are
of
a
fearful
heart
,
Fear
not
:
And
especially
mark
what
the
holy
Ghost
speaks
to
women
,
In
1
Pet.
3.
Women
they
must
cloath
themselves
with
a
meek
and
quiet
spirit
,
(
that
is
in
the
4.
verse
)
which
is
in
the
sight
of
God
of
great
price
,
and
in
the
6.
verse
,
And
as
Sarah
obeyed
Abraham
,
and
called
him
Lord
,
whose
daughters
ye
are
,
as
long
as
you
do
well
,
and
are
not
afraid
of
any
amazment
:
What
should
be
the
meaning
of
that
,
that
woman
must
be
the
daughters
of
Sarah
upon
these
terms
?
Thus
,
Abraham
was
brought
into
straights
many
times
,
and
carried
from
his
own
Country
;
now
Sarah
if
she
had
been
of
such
a
spirit
as
many
women
are
,
Oh
how
would
Sarah
have
hindered
her
husband
Abraham
in
every
straight
he
was
brought
into
?
and
have
said
,
Husband
,
why
go
we
from
our
own
Country
,
and
our
friends
,
and
so
are
brought
into
such
straights
?
pray
husband
go
back
again
,
and
venture
not
your self
thus
and
thus
:
but
it
seems
she
was
of
a
gracious
spirit
,
and
quieted
her self
in
God
,
and
was
not
afraid
with
amazement
:
If
you
would
approve
your
selv's
the
daughters
of
Sarah
,
do
ye
so
,
when
God
cals
your
husbands
to
any
service
,
though
it
be
with
some
hazard
,
do
not
you
hang
about
their
necks
,
and
wring
your
hands
,
and
say
,
I
beseech
you
husband
consider
what
will
become
of
me
and
my
children
,
will
you
leave
me
now
?
Take
heed
,
you
are
not
the
daughters
of
Sarah
at
such
a
time
,
if
you
hinder
your
husbands
at
such
a
time
as
this
is
.
4.
Doct.
That
the
sight
of
salvation
after
straights
,
will
be
a
glorious
thing
.
If
we
be
brought
into
straights
,
that
that
is
comming
will
pay
for
all
,
there
is
enough
to
satisfie
;
let
us
not
be
troubled
at
greater
straights
,
than
yet
we
have
;
Suppose
blood
should
be
shed
(
beloved
)
God
hath
such
mercy
for
England
,
that
shall
pay
for
all
the
blood
of
his
Saints
that
shall
be
shed
;
and
the
blood
of
his
people
,
is
a
precious
thing
:
Every
drop
of
the
blood
of
his
people
is
very
precious
;
and
the
Adversary
shal
be
accomptable
for
every
drop
;
God
will
value
it
,
and
there
shall
be
a
valuable
consideration
given
for
every
drop
of
blood
;
and
the
more
difficulties
we
have
in
obtaining
that
mercy
God
is
about
to
give
us
,
the
mercy
shall
be
the
greater
:
Isa.
54.11
.
O
thou
afflicted
and
tost
with
tempests
,
thy
foundations
shal
be
laid
with
Saphires
,
and
with
precious
stones
.
If
we
be
afflicted
and
tossed
with
tempests
,
and
the
blood
of
Gods
people
go
for
it
;
comfort
your selves
with
this
;
The
more
precious
blood
that
is
shed
in
this
business
,
the
greater
mercy
is
to
come
,
for
God
will
have
a
valuable
consideration
for
all
the
blood
of
his
Saints
.
FINIS
.