THE
SAINTS
WALK
BY
FAITH
on
EARTH
:
BY
SIGHT
in
HEAVEN
.
2
COR
.
5.
7.
For
we
walk
by
Faith
,
not
by
Sight
.
CHAP.
I.
Shewing
the
Scope
and
Meaning
of
the
Words
,
what
is
meant
by
Walking
,
what
by
Sight
;
That
Christians
walk
not
by
Carnal
Sense
,
nor
Spiritual
Sense
,
nor
by
Natural
Reason
,
nor
by
Spiritual
Reason
only
,
but
a
Principle
above
all
these
,
namely
,
Faith
.
THE
Apostle
in
the
latter
part
of
the
former
Chapter
,
and
the
beginning
of
this
,
shews
what
it
was
that
carried
him
,
and
the
rest
of
suffering
Saints
through
the
great
and
manifold
afflictions
that
they
met
withal
in
their
way
to
Heaven
,
as
is
evident
in
the
17.
vers
.
of
the
6.
Chap.
by
that
elegant
Antithesis
,
&
a
double
Hyperbole
beyond
Englishing
:
For
our
light
affliction
,
which
is
but
for
a
moment
,
worketh
or
prepareth
for
▪
us
afar
more
exceeding
and
eternal
weight
of
Glory
:
and
then
it
follows
in
the
next
verse
,
While
we
look
not
at
the
things
which
are
seen
,
but
at
the
things
which
are
not
seen
:
It
was
the
exercising
of
their
eye
of
Faith
upon
the
things
which
were
not
seen
;
and
what
those
things
are
that
are
not
seen
,
are
shadowed
out
in
the
beginning
of
this
5.
Chapter
▪
We
know
that
if
our
Earthly
house
of
this
Tabernacle
were
dissolved
,
we
have
a
building
of
God
,
an
house
not
made
with
hands
,
eternal
in
the
Heavens
,
and
this
we
groan
for
,
being
burdened
with
sin
and
misery
:
and
then
in
the
6.
verse
,
We
are
alwaies
confident
,
knowing
that
whilst
we
are
at
home
in
the
Body
,
we
are
absent
from
the
Lord
:
We
do
not
enjoy
that
of
God
that
we
do
expect
,
but
yet
we
are
confident
;
for
however
things
seem
to
work
sadly
in
respect
of
outwards
,
yet
stil
we
have
Confidence
of
the
great
things
that
are
to
come
,
For
we
walk
by
Faith
,
and
not
by
Sight
:
That
's
the
Scope
.
We
Walk
▪
]
That
is
,
The
constant
Course
of
our
hearts
,
and
of
our
lives
,
is
acted
and
guided
by
Faith
,
and
not
by
Sight
:
That
's
the
meaning
of
Walking
.
Not
by
sight
.
]
Sight
,
that
is
taken
either
largely
for
Sence
,
not
only
the
sight
of
the
Eye
,
but
for
al
other
Sences
both
internal
and
external
,
one
In
sese
visus
sensus
complectitur
omnes
.
being
put
for
all
:
We
do
not
walk
by
Sence
,
and
especially
by
the
sight
of
our
Eyes
:
And
this
Sight
or
Sence
hath
a
Twofold
Consideration
.
1.
Either
first
considered
as
Carnal
Sence
,
We
do
not
walk
according
to
what
we
see
with
our
Eyes
before
us
,
we
do
not
guide
and
steer
our
Course
according
to
this
.
2
Or
Secondly
,
which
I
think
the
Apostle
doth
as
truly
intend
as
the
other
;
we
do
not
walk
by
Spiritual
Sence
neither
;
that
is
,
in
what
we
feel
in
respect
of
Spiritual
things
;
no
,
we
have
a
Principle
to
guide
and
act●
us
,
not
only
beyond
Carnal
Sence
,
but
even
beyond
Spiritual
Sence
,
we
are
guided
and
acted
by
Faith
,
that
's
a
Principle
higher
.
And
this
indeed
is
a
blessed
Walk
of
a
Christian
,
he
doth
most
blessedly
walk
with
God
when
he
comes
to
be
guided
and
acted
by
a
Principle
higher
than
either
Carnal
Sence
,
or
Spiritual
Sence
.
Again
,
Not
by
Sight
,
but
by
Faith
:
By
Sight
is
not
only
meant
Sence
,
but
Reason
;
we
do
not
walk
according
to
the
sight
of
our
Understandings
:
that
's
a
higher
Principle
than
Sence
.
And
this
likewise
hath
a
Twofold
Consideration
.
1.
Either
Carnal
Reason
;
we
do
not
walk
according
to
the
Carnal
Reason
of
our
minds
,
as
if
we
were
acted
by
nothing
else
but
what
we
apprehend
by
our
own
Natural
Reason
.
2
Or
Secondly
,
We
do
not
walk
by
our
Spiritual
Reason
only
,
we
have
a
Principle
beyond
Spiritual
Knowledg
:
And
when
I
come
to
that
Point
I
shal
shew
how
this
is
meant
,
not
only
beyond
Natural
Knowledg
,
but
beyond
Spiritual
Knowledg
;
Faith
goes
higher
than
that
:
Now
that
both
these
are
meant
,
Spiritual
▪
Sence
,
and
Spiritual
Knowledg
,
it
's
cleer
to
me
from
that
which
the
Apostle
saith
here
,
While
we
are
present
in
the
Body
,
we
are
absent
from
the
Lord
;
for
we
walk
by
Faith
,
and
not
by
Sence
:
Though
now
we
have
a
confidence
,
and
we
have
some
knowledg
of
God
,
and
of
what
we
shall
enjoy
in
him
,
but
saith
he
,
we
are
absent
from
him
,
we
have
not
that
Sence
of
it
fully
as
we
shall
have
,
neither
have
we
the
knowledg
of
it
fully
;
but
our
Faith
goes
beyond
our
Sence
of
the
presence
of
God
,
and
goes
beyond
our
Knowledg
of
God
:
We
rise
higher
by
our
Faith
than
we
can
by
our
Knowledg
▪
Not
only
Natural
,
but
that
Spiritual
and
Sanctified
Knowledg
that
the
Apostle
had
,
did
not
reach
so
high
as
his
Faith
did
.
Thus
you
see
the
Scope
and
the
meaning
of
the
Apostle
:
In
the
opening
of
the
Point
we
shall
see
it
further
.
CHAP.
II
.
Wherein
the
Text
is
opened
;
and
it
is
shewed
that
Worldlings
guide
their
way
according
to
Sight
,
i.e.
of
their
Eyes
,
and
according
to
their
other
Sences
,
and
according
to
their
Natural
Reason
.
1
The
end
they
propound
to
themselves
is
some
sensual
good
.
2
They
judg
of
things
according
to
Sence
.
3
Though
they
have
somtimes
some
convictions
and
good
affections
,
the
main
work
of
their
lives
is
for
some
good
of
Sence
.
FIrst
,
We
shall
treat
of
the
Negative
,
What
a
Christian
doth
not
walk
according
to
,
in
the
way
of
his
heart
or
life
:
Not
according
to
Sight
.
Secondly
,
We
shall
treat
of
the
Positive
,
By
what
a
Saint
on
Earth
doth
walk
:
He
walks
by
Faith
.
And
Thirdly
,
How
this
walking
by
Faith
is
beyond
walking
by
Sight
.
First
of
the
Negative
,
That
he
doth
not
walk
by
Sight
.
We
walk
by
Faith
,
and
not
by
Sight
:
A
Christian
walks
not
by
sight
as
other
men
do
:
It
doth
imply
this
,
That
other
men
walk
by
Sight
;
but
those
that
are
Saints
do
not
:
Worldlings
steer
their
Course
,
and
guide
their
way
here
in
this
world
according
to
Sight
.
And
First
according
to
the
sight
of
their
Eyes
,
and
their
other
Sences
,
they
make
that
to
be
their
way
and
guide
.
And
Secondly
,
According
to
their
Natural
Reason
;
they
make
that
to
be
their
guide
,
and
go
no
further
;
But
a
real
Christian
is
beyond
all
these
,
yea
,
he
is
beyond
his
Spiritual
Sence
,
and
Sanctified
Reason
and
Knowledg
.
1
First
then
to
open
to
you
what
it
is
to
walk
by
Sight
,
that
is
,
what
Carnal
men
do
when
they
walk
by
Sight
.
2
And
then
we
shall
shew
unto
you
,
That
they
do
so
.
3
And
Thirdly
,
What
a
great
evil
there
is
in
walking
by
Sight
.
4
And
then
,
That
Saints
do
not
do
as
they
do
.
First
,
Then
when
I
say
that
the
men
of
the
world
that
are
Carnal
,
walk
first
by
Sence
,
and
then
by
Reason
:
They
walk
by
Sight
;
I
mean
by
that
,
this
,
1
The
great
good
or
end
that
a
Carnal
heart
propounds
to
its
self
,
it
is
some
good
that
is
the
Object
of
Sence
;
for
in
a
Walk
there
is
propounding
an
end
whether
you
would
walk
to
;
now
those
that
are
Carnal
and
Natural
,
the
end
that
they
propound
to
themselves
is
some
sensual
good
.
2
They
judg
of
things
according
to
Sence
,
and
their
hearts
are
taken
and
affected
with
things
according
as
they
are
to
Sence
.
3
And
then
lastly
,
Though
they
have
somtimes
some
good
motions
to
that
which
is
beyond
Sence
,
somtimes
they
may
have
some
convictions
,
and
somtimes
some
good
affections
rising
in
them
,
as
the
morning
Cloud
,
and
early
Dew
,
yet
the
constant
way
and
tenure
of
their
hearts
is
according
to
Sence
,
and
so
of
their
lives
and
actions
,
according
to
what
they
see
,
what
they
feel
.
The
End
they
propound
to
themselves
is
the
good
of
Sence
.
The
Rule
by
which
they
judg
,
it
is
Sence
.
That
which
takes
their
hearts
,
it
is
Sence
.
The
main
work
of
their
lives
,
it
is
for
some
good
of
Sence
.
And
though
they
have
some
Convictions
,
and
some
good
Affections
some
times
about
things
beyond
Sence
,
yet
the
constant
By
as
and
stream
of
their
hearts
is
according
to
Sence
:
This
is
a
description
of
a
great
many
men
,
and
the
Course
of
most
people
,
and
I
fear
that
many
of
your
Consciences
will
tell
you
that
this
hath
been
your
way
.
Wicked
men
they
are
set
upon
the
sight
of
their
Eyes
;
Esau
saw
the
Pottage
that
it
was
red
,
he
was
taken
with
the
●ight
of
his
Eyes
;
so
he
was
acted
by
Sight
:
For
the
Priviledges
of
the
Birth-right
was
beyond
sight
,
and
he
did
not
order
his
Course
according
to
that
,
that
indeed
was
an
Object
of
his
Faith
:
But
the
Po●●age
that
was
so
red
,
that
the
Text
saith
,
he
saw
it
,
and
so
he
went
according
to
that
:
And
the
holy
Spirit
in
Heb
.
12.
brands
him
for
a
prophane
man
,
and
bids
all
take
heed
of
being
prophane
as
Esau
was
that
sold
his
Birth-right
for
a
mess
of
Pottage
;
Hence
he
is
four
or
five
times
branded
with
,
This
is
Edom
:
Many
such
Edomites
how
adaies
that
prefer
Earth
before
Heaven
;
a
Swine-sty
before
a
Sanctuary
,
as
the
Gaderens
:
Their
part
in
Paris
before
their
part
in
Paradice
,
as
the
carnal
Cardinal
.
Vale
lumen
amicum
said
Theotimus
,
farewel
Eyes
if
I
may
not
drink
and
do
worse
,
ye
are
no
eyes
for
me
;
he
would
rather
lose
his
Eyes
than
his
Sin
:
Oh
take
heed
of
sensualness
.
In
the
Epistle
of
Jude
,
verse
19.
the
Apostle
makes
a
Sensual
man
,
and
one
that
hath
not
the
Spirit
to
be
all
one
;
noting
that
every
man
that
hath
not
the
Spirit
of
God
to
act
and
guide
him
,
is
sensual
,
and
led
according
to
Sence
:
these
be
they
who
separate
themselves
,
sensual
,
having
not
the
Spirit
.
I
confess
the
word
in
the
Original
includes
both
these
Things
that
I
am
speaking
of
,
Walking
according
to
Sence
,
and
according
to
Natural
Reason
;
and
it
's
the
same
word
that
is
used
for
a
Natural
man
in
the
Corinthians
,
A
Natural
man
perceiveth
not
the
things
of
God
,
a
man
that
is
acted
by
Sence
,
and
hath
meerly
Natural
apprehension
of
things
:
Wicked
men
they
are
carried
by
Sence
,
both
yong
and
old
;
in
Eccles
.
11.
9.
Rejoyce
O
yong
man
in
thy
youth
,
and
let
thy
heart
cheer
thee
in
the
da●es
of
thy
youth
,
and
walk
in
the
waies
of
thy
heart
,
and
in
the
sight
of
thine
eyes
:
You
will
say
,
here
yong
men
are
bidden
to
walk
according
to
their
hearts
,
and
according
to
the
sight
of
their
Eyes
,
I
but
it
is
in
a
way
of
Irony
,
it
doth
carry
with
it
a
severe
reprehension
,
Do
if
you
dare
;
like
as
God
said
to
Balaam
,
Rise
up
and
go
to
Balak
,
Numb
.
22.
20.
That
is
,
Go
,
if
thou
thinkest
it
good
;
Go
,
sith
thou
wilt
needsly
go
;
but
thou
goest
upon
thy
death
.
Let
no
man
imagine
that
it
ever
came
in
the
Preachers
heart
here
,
Oleum
camino
addere
,
to
ad
fuel
to
the
fire
of
youthful
lusts
,
to
encite
yong
people
(
unruly
enough
of
themselves
)
to
take
their
ful
swing
of
sinful
pleasures
.
But
by
an
ironical
Concession
the
wise
man
bids
the
yong
man
rejoyce
,
&c.
yields
him
what
he
would
have
,
by
way
of
mockage
,
and
bitter
scoff
,
like
as
Elias
jeered
the
Baalites
,
bidding
them
cry
aloud
unto
their
drowsie
or
busie
god
;
or
as
Micaiah
bad
Ahah
,
Go
up
against
Ramoth
Gilead
,
and
prosper
:
or
as
our
Savior
bad
his
drowsie
Disciples
,
Sleep
on
now
,
and
take
your
rest
,
Mark
,
14.
41.
viz.
if
you
can
at
least
,
or
have
any
mind
to
it
with
so
many
Bils
&
Halberts
about
your
ears
.
So
the
Preacher
seems
to
speak
,
as
sometimes
you
use
to
say
to
those
you
reprehend
sharply
;
I
,
go
on
and
do
thus
,
and
see
what
will
come
of
it
at
last
;
that
's
the
meaning
of
that
Text
.
Yong
men
,
you
are
set
upon
the
waies
of
your
own
hearts
,
according
to
Sence
,
and
the
sight
of
your
Eyes
,
you
see
a
great
deal
of
Bravery
and
Gallantry
in
the
world
,
and
whereby
you
shall
come
to
live
jocund
and
merry
lives
,
your
minds
are
upon
that
,
and
you
will
walk
according
to
the
sight
of
your
eyes
:
when
you
see
other
yong
men
brave
,
and
merry
,
and
jocund
,
and
gallant
,
O
you
think
that's
a
brave
life
:
well
,
go
on
,
But
remember
that
God
will
bring
you
to
Judgment
for
all
this
:
It
notes
that
their
hearts
are
mightily
set
upon
this
,
to
do
according
to
the
sight
of
their
Eyes
,
and
according
to
what
is
sutable
to
their
own
spirits
:
And
so
you
know
the
Apostle
John
calls
Covetousness
,
The
Sight
of
the
Eyes
;
there
's
the
Lusts
of
the
Flesh
,
the
Pride
of
Life
,
and
the
Sight
of
the
Eyes
:
The
world
is
much
acted
by
the
sight
of
the
Eyes
;
for
Riches
,
that
's
the
sight
of
the
eyes
,
and
Pleasures
here
in
this
place
of
Eccles
.
is
a
living
according
to
the
sight
of
ones
eyes
:
And
this
is
the
way
of
carnal
hearts
,
They
live
according
to
Sence
;
that
is
,
they
see
the
things
that
are
before
them
sutable
▪
unto
the
Flesh
,
and
that
takes
their
hearts
;
they
see
what
the
world
runs
after
,
and
that
their
hearts
are
upon
,
and
they
see
the
Saints
they
suffer
hard
things
,
those
that
walk
most
strictly
,
yet
they
suffer
as
hard
things
as
any
;
and
they
see
wicked
men
that
live
according
to
the
Flesh
,
that
they
prosper
as
well
as
any
:
These
things
are
before
them
in
sight
,
and
this
takes
their
hearts
much
;
whatsoever
is
said
to
the
contrary
,
they
see
it
,
and
are
sensible
of
pleasures
and
delights
to
the
Flesh
,
and
that
which
is
the
Object
of
Sence
,
that
's
real
to
them
,
and
as
for
that
of
Faith
,
that
they
look
upon
as
a
Notion
and
Imagination
,
but
the
Object
of
Sence
,
that
's
real
and
certain
.
And
then
the
things
of
Sence
they
are
Present
,
they
enjoy
them
now
;
but
the
things
of
Faith
they
must
stay
for
they
know
not
when
,
and
to
have
them
they
cannot
tell
how
;
but
for
those
of
Sence
they
see
they
may
have
them
at
present
,
and
they
find
them
good
unto
themselves
:
And
upon
this
they
walk
according
to
Sight
.
CHAP.
III
.
Shewing
the
great
evil
of
walking
by
Sence
.
1
It
is
beneath
a
rational
Creature
,
who
hath
his
Reason
given
him
to
correct
Sense
in
Natural
things
;
and
in
things
that
concern
his
everlasting
Happiness
also
,
at
least
negatively
,
to
shew
him
wherein
his
felicity
doth
not
consist
.
2
It
is
infinitely
beneath
the
Spirit
of
Wisdom
.
3
They
who
are
acted
by
Sence
,
are
liable
to
continual
temptations
,
because
the
Devil
gets
into
the
Rational
Soul
by
the
Sensitive
first
.
4
Men
living
by
Sence
,
are
besotted
and
without
God
in
the
world
,
very
unlikely
to
come
to
good
because
the
way
of
Gods
bringing
to
eternal
Life
,
is
above
Reason
,
and
above
and
contrary
to
Sence
;
and
they
who
never
mind
an
higher
end
in
the
way
of
their
lives
shall
perish
.
NOw
this
is
a
very
great
Evil
,
for
men
to
have
their
hearts
taken
by
what
they
see
with
their
eyes
,
and
by
what
their
Sence
tels
them
to
be
pleasant
and
delightful
to
them
:
Oh
that
I
could
but
make
you
see
the
evil
of
this
;
abundance
of
good
might
come
of
it
,
for
certainly
it
's
this
that
is
the
undoing
of
thousand
thousands
of
souls
:
This
thing
that
I
am
here
treating
about
,
is
the
undoing
almost
of
all
the
world
,
The
walking
by
Sight
and
by
Sence
.
Oh
how
many
have
been
deluded
this
way
,
and
at
length
they
have
come
by
their
woful
experience
to
see
the
evil
of
this
!
When
they
have
been
upon
their
sick
bed
,
and
death
bed
,
what
hath
been
that
which
they
have
cried
out
of
most
?
Oh
such
things
were
so
pleasant
to
Sence
,
and
me
thoughts
they
were
so
fine
and
brave
to
mine
eyes
,
and
I
was
carried
by
that
,
and
now
God
shews
them
otherwise
to
me
.
Oh
that
we
could
but
apprehend
things
now
as
one
day
we
shall
apprehend
them
:
that
man
or
woman
hath
received
great
mercie
from
God
,
that
hath
now
the
same
apprehension
of
things
as
one
day
they
shall
have
.
There
's
a
great
evil
in
this
,
To
go
according
to
the
Sight
of
our
eyes
.
1
For
this
is
beneath
a
Rational
Creature
;
What
hath
God
set
Reason
in
Man
for
,
but
to
correct
their
Sence
,
and
especially
in
matters
that
do
concern
their
chief
good
?
I
beseech
you
observe
it
,
Reason
is
a
great
help
to
correct
Sence
in
many
things
.
As
you
know
in
Natural
things
,
Reason
can
correct
Sence
there
:
A
Country
man
that
is
only
carried
by
Sence
,
he
thinks
that
the
Sun
is
no
bigger
than
his
Cart
Wheel
,
by
Sence
it
appears
no
bigger
:
But
those
that
understand
the
Principles
of
Astronomy
,
they
can
by
Reason
demonstrate
as
plainly
as
twice
Two
is
Four
,
That
the
Sun
is
bigger
than
the
whol
Earth
:
Reason
will
correct
Sence
in
Natural
things
;
Reason
certainly
will
help
much
to
correct
Sence
in
things
that
concern
mans
happiness
,
and
mans
everlasting
Good
,
especially
when
it
comes
to
be
Sanctified
:
But
Reason
at
least
negatively
,
will
shew
a
man
wherein
his
happiness
doth
not
consist
;
it
will
tell
us
certainly
,
That
the
Happiness
of
one
that
hath
an
immortal
soul
,
it
's
not
the
same
happiness
that
a
●ruit
hath
,
to
eat
and
drink
,
it
's
not
to
play
,
certainly
God
hath
not
given
a
man
a
Rational
and
Immortal
Soul
meerly
that
it
should
be
serviceable
to
the
Body
,
to
be
(
as
the
Phylosopher
saith
of
the
soul
of
the
Swine
)
as
Salt
to
keep
the
F●esh
from
stinking
;
Reason
wi●●el
a
nian
that
there
is
a
higher
good
that
man
is
capable
of
,
than
Sence
,
●or
that
's
but
common
with
a
●ruit
Beast
;
therefore
it
's
a
great
evil
to
be
acted
by
Sence
.
2
Then
if
it
be
below
a
Rational
Creature
,
Oh
how
much
is
it
beneath
the
holy
Spirit
of
God
,
that
is
the
Spirit
of
Wisdom
and
Holiness
!
And
if
thou
beest
guided
by
Sence
;
First
,
Thou
wilt
have
Heathens
to
be
witnesses
against
thee
,
that
are
acted
by
a
higher
way
,
By
Reason
.
But
then
thou
art
infinitely
beneath
those
that
are
acted
by
Gods
Spirit
:
Art
thou
the
man
or
woman
that
hast
the
Spirit
of
God
dwelling
in
thee
to
be
thy
guide
continually
?
If
ever
thou
beest
sav'd
,
I
say
thou
must
be
Acted
and
Guided
by
the
Holy
Spirit
of
God
.
Further
,
Whosoever
walks
by
Sight
,
they
are
liable
to
thousand
thousands
of
Temptations
continually
;
Oh
the
danger
that
they
are
in
of
temptations
,
what
a
snare
do
they
walk
upon
!
The
Sences
of
men
are
the
wide
doors
by
which
the
Devil
comes
into
their
souls
,
he
doth
come
into
the
Rational
Soul
by
the
Sensitive
first
,
and
if
he
gets
into
the
Sence
,
and
prevails
there
,
he
will
get
into
Reason
and
prevail
there
:
The
Eyes
,
Oh
what
Casements
are
they
to
let
in
the
Devil
by
;
how
many
men
and
women
(
as
the
Scripture
speaks
)
have
eyes
full
of
Adultery
,
that
cannot
cease
from
sin
?
Saith
Christ
,
when
thou
lookest
upon
a
woman
to
lust
after
her
,
thou
hast
committed
Adultery
in
thy
heart
:
Oh
those
Casements
let
in
wonderful
evils
into
the
soul
:
What
was
that
which
let
in
the
first
temptation
that
ever
was
in
the
World
?
It
was
the
Sight
of
the
Eyes
:
Eve
saw
the
Fruit
,
she
saw
it
was
desirable
for
Knowledg
:
the
first
temptation
that
ever
was
in
the
world
,
was
let
in
by
the
Sight
of
the
Eyes
.
Oh
Brethren
,
take
h●ed
of
the
Sight
of
the
Eyes
,
the
Devil
comes
in
there
;
you
are
not
willing
to
leave
open
your
Doors
and
Casements
in
the
night
where
Theeves
may
come
in
,
but
you
bolt
and
shut
them
,
and
have
wooden
windows
to
keep
your
Casements
that
they
come
not
in
there
:
Oh
we
had
need
be
careful
of
our
●yes
,
and
had
need
have
somthing
to
shut
them
that
the
Devil
comes
not
in
there
;
Oh
the
wonderful
uncleanness
and
filthiness
that
comes
in
by
the
sight
of
the
Eyes
,
and
so
at
all
other
Sences
,
there
comes
in
a
great
deal
of
Evil
:
And
so
when
the
Devil
sees
that
a
man
or
woman
is
carried
by
Sence
,
he
can
easily
prevail
with
Temptations
:
Oh
it
's
a
dangerous
thing
for
people
to
live
by
Sence
.
In
the
next
place
,
If
thou
livest
by
Sence
,
thou
art
very
unlikely
ever
to
come
to
good
;
for
the
way
of
God
in
bringing
men
to
Eternal
Life
,
is
a
way
high
above
Reason
,
as
shall
be
shewed
;
but
much
more
above
Sence
:
It
is
not
above
only
,
but
Contrary
to
Sence
,
and
therefore
if
thou
beest
a
man
that
art
given
to
thine
Appetite
,
given
to
follow
the
sight
of
thine
Eyes
,
given
to
Sence
,
it
's
very
unlikely
that
thou
should'st
come
to
any
thing
that
's
good
:
And
hence
it
is
that
those
that
are
led
by
Sence
,
have
very
slight
thoughts
of
the
waies
of
God
,
and
they
are
the
great
scorners
and
enemies
of
Religion
,
as
we
reade
in
Philip
.
3.
18.
For
many
walk
(
he
speaks
of
those
that
walk
by
Sence
)
who
are
they
?
They
are
Enemies
to
the
Cross
of
Christ
,
whose
end
is
destruction
,
whose
God
is
their
Belly
,
and
whose
glory
is
their
shame
,
who
mind
Earthly
things
:
These
are
they
that
are
enemies
to
the
Cross
of
Christ
;
for
Sence
hinders
Reason
,
much
more
hinders
Grace
:
In
Hosea
,
4.
there
you
read
of
those
that
liv'd
according
to
Sence
,
at
verse
11.
Whoredom
and
Wine
,
and
new
Wine
take
away
the
heart
:
they
are
not
capable
of
receiving
Good
while
they
live
according
to
Sence
:
I
will
not
enlarge
my self
to
treat
of
a
Sensual
Life
,
but
only
touch
it
,
to
shew
the
evil
of
living
according
to
Sence
.
It
besots
men
extreamly
;
such
men
as
live
according
to
sence
,
they
have
extream
miry
and
besotted
spirits
:
we
read
of
those
Waters
in
Ezek
.
47.
the
Waters
of
the
Sanctuary
,
that
they
had
power
to
heal
,
but
in
vers
.
11.
The
miry
places
thereof
,
and
the
marishes
thereof
,
shall
not
be
healed
,
they
shall
be
given
to
salt
.
The
miry
places
:
These
may
fitly
resemble
sensual
men
;
they
have
miry
hearts
,
they
are
like
the
Marishes
that
are
not
heal'd
by
the
waters
of
the
Sanctuary
:
The
Word
of
God
doth
little
good
to
sensual
people
.
Further
,
Those
that
live
according
to
Sence
,
live
without
a
God
in
the
world
,
they
give
themselves
up
to
lusts
with
greediness
,
and
as
for
a
God
,
and
a
Deity
,
they
mind
not
him
:
They
live
as
a
Godless
,
Christless
people
.
And
they
shal
die
and
perish
,
their
end
is
destruction
:
And
you
know
what
the
Apostle
saith
in
Rom.
8.
13.
He
that
lives
after
the
flesh
,
shall
die
;
that
is
,
he
shal
perish
eternally
.
It
's
a
most
dreadful
Text
,
and
I
admire
that
those
men
that
are
led
according
to
sence
in
the
course
of
their
lives
,
how
they
can
read
that
Scripture
without
horror
of
conscience
,
in
verse
8.
and
13.
In
the
8.
So
then
,
they
that
are
in
the
flesh
,
cannot
please
God
;
it
's
cal'd
flesh
because
that
sin
is
acted
so
much
by
the
sensitive
part
:
and
then
in
the
13.
verse
,
If
ye
live
after
the
flesh
,
ye
shall
die
:
Now
to
live
after
the
flesh
,
it
is
to
live
after
the
Sensitive
pleasures
,
that
give
content
to
the
flesh
,
and
those
things
that
are
sutable
to
the
flesh
:
Now
how
do
most
men
in
the
course
of
their
lives
act
?
nothing
but
flesh
,
and
that
which
is
sutable
to
flesh
,
that
they
bless
themselves
in
:
they
have
more
to
give
content
to
the
flesh
than
others
have
.
As
now
,
take
some
men
that
have
a
good
estate
,
and
live
on
their
means
;
what
's
their
lives
better
than
others
?
the
flesh
indeed
hath
more
pleasures
than
others
,
they
have
finer
Houses
,
or
sweeter
Gardens
,
or
softer
Cloathes
;
and
then
the
Appetite
is
more
pleased
,
they
have
better
Food
,
and
can
eat
and
drink
more
delicately
than
others
,
which
they
account
their
happiness
:
here
's
a
man
that
lives
by
Sence
,
and
this
man
is
like
to
perish
for
ever
.
If
you
come
to
know
no
higher
good
,
and
you
do
not
mind
in
the
way
of
your
lives
any
higher
end
than
that
which
is
according
to
sence
,
you
are
those
that
shall
perish
eternally
.
Indeed
the
Walk
of
Sence
is
very
pleasant
,
but
it
's
a
dangerous
Walk
,
and
the
end
of
it
certainly
wil
be
death
:
Oh
that
you
would
consider
of
this
,
and
be
humbled
for
walking
according
to
the
sight
of
your
eyes
:
Oh
look
back
to
the
vanity
of
your
Youths
;
Yong
people
usually
walk
so
:
Oh
look
back
,
get
alone
and
examine
your
hearts
and
lives
:
why
Lord
am
not
I
toucht
by
this
Word
?
did
it
not
concern
me
?
I
find
that
men
of
the
world
they
walk
according
to
Sence
,
and
that
which
is
pleasant
to
sence
;
Oh
Lord
,
it
hath
been
my
way
for
a
great
part
of
my
life
:
and
any
of
you
that
do
thus
walk
to
this
day
,
Oh
that
the
Lord
would
smight
you
,
that
you
might
come
to
see
the
evil
of
it
,
of
walking
according
to
the
sight
of
your
eyes
:
Your
eyes
wil
be
opened
one
day
to
see
the
evil
of
it
,
if
they
be
not
now
.
And
no
mervail
though
the
Word
doth
so
little
good
to
many
people
,
the
ground
is
because
they
walk
according
to
the
sight
of
their
eyes
,
according
to
their
sence
:
lay
to
thy
heart
that
Scripture
that
was
named
in
the
11.
of
Eccles
.
If
thy
heart
he
set
according
to
the
sight
of
thine
eyes
,
God
wil
bring
thee
to
Judgment
:
For
all
those
pleasant
things
that
hath
delighted
thy
sences
in
the
course
of
thy
life
,
the
Lord
wil
bring
thee
to
Judgment
:
That
man
or
woman
that
hath
had
the
greater
pleasure
to
sence
,
shal
have
the
greater
account
to
give
the
Lord
;
thou
must
give
account
of
all
thy
sweet
morsels
,
and
of
all
thy
stoollen
waters
one
day
,
and
therefore
be
careful
now
to
give
way
no
further
to
thy
Sence
than
that
thou
maiest
be
able
to
give
a
comfortable
account
of
,
if
thou
wert
call'd
before
the
Lord
the
while
this
Book
is
in
thy
hand
,
and
thou
a
reading
of
it
.
CHAP.
IV
.
The
Saints
walk
not
by
Sence
.
1
They
give
no
liberty
to
the
eyes
of
their
Bodies
or
thoughts
to
behold
vanity
,
but
pluck
out
the
corruption
of
their
Eyes
.
2
They
hold
on
their
course
though
things
seem
to
go
never
so
cross
according
to
sence
.
3
They
cannot
by
sence
apprehend
those
great
things
that
take
their
hearts
most
.
4
They
walk
not
by
Sence
in
respect
of
spiritual
things
,
but
by
Faith
,
in
the
exercise
whereof
,
God
hath
his
chief
glory
upon
Earth
.
WELL
,
But
though
thou
doest
walk
thus
,
yet
the
Saints
do
not
;
they
judg
not
of
things
according
to
what
they
see
with
their
Eyes
,
nor
according
to
what
they
feel
;
but
they
judg
as
Christ
judged
,
for
the
Saints
certainly
are
acted
by
Christs
Spirit
;
and
see
what
the
Spirit
of
Jesus
Christ
is
in
the
11.
of
Isa
.
in
verse
2.
it
's
said
,
That
the
Spirit
of
the
Lord
shall
rest
upon
him
,
the
Spirit
of
Wisdom
and
Understanding
,
the
Spirit
of
Counsel
and
Might
,
the
Spirit
of
Knowledg
of
the
fear
of
the
Lord
:
here
's
the
Spirit
of
a
Saint
,
for
they
have
a
measure
of
the
Spirit
of
Christ
:
Now
in
verse
3.
this
,
saith
the
Text
,
shall
make
him
of
quick
understanding
in
the
fear
of
the
Lord
,
and
he
shall
not
judg
after
the
sight
of
his
eyes
,
neither
reprove
after
the
hearing
of
his
Ears
:
he
shal
not
be
carried
according
to
what
appears
to
Sence
,
But
with
Righteousness
shall
he
judg
the
poor
,
and
reprove
with
equity
for
the
meek
of
the
Earth
,
and
he
shall
smite
the
Ea●th
with
the
rod
of
his
mouth
.
If
he
should
judg
after
the
sight
of
his
Eyes
,
then
those
that
are
poor
people
,
he
would
despise
;
those
that
are
meek
ones
,
and
do
put
up
wrongs
,
he
would
not
regard
;
what
's
the
reason
that
people
that
are
mean
and
poor
,
though
never
so
godly
,
are
so
despised
by
those
that
are
Carnal
?
this
is
,
because
they
judg
by
the
sight
of
their
eyes
:
But
now
saith
the
Text
,
Christ
shall
not
judg
by
the
sight
of
his
Eyes
;
How
then
?
But
with
Righteousness
shall
he
judg
the
poor
,
and
reprove
with
equity
for
the
meek
:
he
shall
esteem
them
as
high
and
honorable
as
the
greatest
and
mightiest
men
in
the
world
,
and
therefore
you
see
how
this
was
fulfilled
in
the
5.
of
Math
.
when
Christ
came
to
shew
who
were
blessed
,
he
begins
thus
,
Blessed
are
the
Poor
,
and
the
Meek
,
and
the
Mourners
:
If
Christ
had
judged
by
the
sight
of
his
Eyes
,
he
would
never
have
judged
so
:
I
make
no
question
but
he
means
those
that
are
outwardly
poor
,
and
yet
those
that
are
godly
;
that
is
,
those
that
are
outwardly
poor
,
and
yet
have
a
Spirit
to
glorifie
God
in
that
poor
condition
:
for
you
shal
find
in
the
6.
of
Luke
,
where
that
Sermon
is
again
,
he
doth
not
say
poor
in
spirit
there
,
but
blessed
are
ye
poor
;
he
saw
that
the
Disciples
were
to
suffer
much
afflictions
,
and
to
be
poor
;
therefore
in
preparing
of
them
,
for
that
he
saith
,
blessed
are
ye
poor
;
that
is
,
though
ye
●e
poor
in
this
world
,
yet
having
hearts
willing
to
submit
to
God
,
&
to
honor
God
in
that
poor
condition
,
blessed
are
ye
poor
,
ye
are
more
blessed
than
if
you
had
the
greatest
Honor
and
Riches
in
the
world
:
he
did
no●
judg
by
the
sight
of
his
eyes
.
So
Christians
that
are
baptized
with
Christs
Spirit
,
walk
as
Christ
walked
:
therfore
you
find
Job
professing
how
〈◇〉
he
was
from
b●ing
acted
by
sight
in
his
way
,
in
Job
,
31.
7.
If
my
step
hath
turned
out
of
the
way
,
and
my
heart
walked
after
mine
eyes
,
&c.
Then
let
me
sow
,
and
let
another
reap
:
and
in
the
beginning
of
the
Chapter
there
he
professes
that
he
had
made
●
Covenant
with
his
eyes
:
Oh
it
s
a
notable
Scripture
this
.
He
made
a
Covenant
with
his
eyes
,
and
his
heart
walked
not
after
his
eyes
:
but
mark
verse
2.
For
(
saith
he
)
what
portion
of
God
is
there
from
above
?
and
what
Inheritance
of
the
Almighty
from
on
high
?
this
Scripture
if
God
would
but
transcribe
it
on
our
spirits
,
it
might
be
a
means
of
a
great
de●l
of
good
,
for
I
verily
am
perswaded
,
though
some
may
be
guilty
more
grosly
than
others
,
yet
there
is
never
a
one
in
this
place
,
but
are
very
guilty
of
the
evil
of
following
the
sight
of
their
eyes
,
and
abundance
of
sin
hath
been
let
in
by
the
sight
of
the
eyes
,
as
you
have
read
already
.
Now
look
to
it
,
do
not
think
it
's
a
light
matter
,
though
perhaps
you
think
,
Oh
God
forbid
that
I
should
commit
such
an
act
of
sin
as
the
sight
of
mine
eyes
doth
occasion
,
no
,
I
hope
I
am
far
from
that
:
but
mark
what
Job
saith
,
For
what
portion
of
God
is
there
from
above
?
and
what
inheritance
of
the
Almighty
from
on
high
?
As
if
he
should
say
,
Lord
,
if
I
did
give
liberty
to
this
,
I
were
in
danger
never
to
have
any
portion
from
thee
,
nor
ever
to
have
any
inheritance
from
the
most
high
.
And
what
doth
it
give
you
so
much
content
to
wander
after
the
sight
of
your
eyes
,
as
that
you
wil
venture
your
portion
in
the
Almightie
,
and
lose
your
inheritance
in
the
most
High
,
never
to
have
any
good
in
him
?
this
were
a
desperate
thing
,
and
yet
truly
so
you
do
;
those
men
and
women
that
follow
the
sight
of
their
eyes
,
I
say
,
so
they
do
;
and
if
there
were
no
other
sin
but
this
,
this
were
enough
for
ever
to
deprive
you
of
God
,
that
you
should
never
have
any
portion
in
him
:
Oh
learn
upon
this
Scripture
to
do
as
Job
did
then
,
to
make
a
Covenant
;
no
marvel
though
he
made
a
Covenant
,
for
he
speaks
as
if
so
be
he
should
express
himself
thus
,
I
indeed
have
been
convinced
divers
times
,
That
to
follow
the
sight
of
mine
eyes
,
is
a
dangerous
evil
,
yet
I
sind
my
heart
would
be
working
that
way
until
I
was
fain
to
come
to
a
peremptory
resolution
,
that
I
would
not
(
the
Lord
assisting
me
)
do
so
,
and
to
make
a
Covenant
,
for
I
see
I
am
undone
else
:
Oh
that
God
would
but
cause
this
thought
to
stick
in
the
heart
of
some
man
or
woman
,
to
conclude
with
themselves
,
Indeed
,
I
confess
my
conscience
tels
me
,
that
my
eyes
have
let
in
a
great
deal
of
evil
to
me
,
and
I
have
thought
that
I
would
not
take
that
liberty
as
formerly
I
have
done
;
but
now
I
see
I
am
a
lost
soul
for
ever
,
except
I
be
more
careful
of
the
sight
of
mine
eyes
:
Job
when
he
was
in
his
greatest
afflictions
,
one
would
have
thought
,
if
at
any
time
his
Conscience
would
have
stir'd
to
have
accused
him
for
walking
after
the
sight
of
his
eyes
,
it
would
have
been
now
;
no
,
but
in
his
greatest
afflictions
,
and
when
his
friends
did
charge
him
of
so
great
evils
that
he
was
guilty
of
because
they
did
walk
according
to
the
sight
of
their
eyes
;
no
,
but
he
could
say
,
If
my
step
hath
turned
out
of
the
way
,
and
mine
heart
walk
after
mine
eyes
,
&c.
Oh
that
you
could
but
say
so
,
and
that
you
would
be
now
so
careful
of
the
sight
of
your
eyes
,
that
when
you
shall
he
upon
your
dying
pillow
,
you
may
be
able
to
appeal
to
God
,
Lord
,
thou
knowest
I
have
not
▪
walked
according
to
the
sight
of
mine
eyes
:
So
that
you
see
the
Saints
do
not
walk
according
to
the
sight
of
their
eyes
,
nor
according
to
Sence
,
no
,
they
have
mortified
the
flesh
,
and
crucified
the
lusts
of
it
;
the
work
of
Grace
consists
in
mortifying
the
flesh
,
and
beating
down
the
body
;
and
so
David
saith
in
Psal
.
119.
Lord
,
turn
away
mine
eyes
from
beholding
vanity
:
it
's
a
very
excellent
Scripture
,
and
you
should
do
well
to
take
Davids
Prayer
,
and
this
one
Petition
to
God
dayly
,
in
vers
.
31.
Turn
away
mine
eyes
from
beholding
vanity
,
and
quicken
thou
me
in
thy
way
:
David
would
fain
walk
with
God
;
Oh
Lord
,
when
I
am
in
the
way
walking
with
thee
,
I
find
this
hinders
me
very
much
,
Lord
,
my
eyes
will
be
wandering
after
vanity
,
and
I
am
dull
in
thy
way
,
but
Lord
,
turn
away
mine
eyes
from
beholding
vanity
;
it
is
not
said
,
Lord
,
keep
me
that
my
heart
shall
not
be
taken
with
vanitie
;
but
Lord
,
turn
away
mine
eyes
from
beholding
vanity
:
David
was
careful
not
so
much
as
to
look
at
vanitie
;
there
's
many
have
their
Consciences
so
far
convinc'd
,
Oh
I
wil
not
follow
vanity
,
I
but
they
do
not
make
conscience
of
having
their
eyes
turned
away
from
vanitie
:
this
holy
man
was
necessitated
to
pray
to
God
,
and
without
Gods
great
help
you
wil
not
be
able
to
do
this
,
for
the
eye
is
a
quick
thing
:
O
Lord
turn
away
mine
eyes
from
beholding
vanity
,
and
quicken
me
in
thy
way
;
as
if
he
should
say
,
O
Lord
,
it
's
this
that
makes
me
so
dull
that
I
cannot
walk
with
thee
:
you
somtimes
have
wondered
at
your selves
,
what
a
dead
heart
have
I
in
the
waies
of
God
,
though
God
hath
convinc'd
me
of
the
excellencie
of
them
,
and
I
have
had
some
sence
of
the
sweetness
,
and
goodness
of
them
heretofore
,
but
O
Lord
what
's
the
matter
?
Do
you
ask
what
's
the
matter
?
truly
I
hope
God
wil
tel
you
this
,
what
it
is
,
your
eyes
run
after
vanity
,
it
m●y
be
not
after
filthiness
and
uncleanness
,
as
the
eyes
of
some
,
but
vanitie
,
you
have
given
libertie
to
your
eyes
to
look
after
vanitie
,
to
the
eyes
of
your
bodie
,
and
the
eyes
of
your
thoughts
,
after
this
idle
thing
,
and
the
other
vain
thing
;
this
is
enough
to
dead
your
hearts
in
that
which
is
good
,
and
you
will
never
have
a
quick
and
lively
spirit
in
that
wh●ch
is
good
till
you
come
to
make
conscience
of
looking
after
vanity
;
and
therfore
pray
to
God
to
turn
away
your
eyes
from
beholding
vanitie
,
that
so
you
may
be
more
quick
in
the
Law
of
God
,
in
the
waies
of
Holiness
.
And
you
know
what
a
charge
our
Savior
gives
,
If
thy
right
eye
offend
thee
,
pluck
it
out
:
our
Savior
doth
express
the
[
right
Eye
]
to
shew
that
men
may
be
carried
many
times
by
the
eye
to
things
that
are
evil
,
and
it
's
very
pleasing
to
the
eye
;
but
though
it
be
thine
eye
that
is
set
upon
things
never
so
dear
;
better
be
without
thine
eye
than
to
suffer
thine
eye
to
run
after
that
which
is
vanity
,
not
that
he
should
pluck
out
his
bodily
eye
,
that
's
not
the
meaning
,
but
get
out
the
corruption
of
the
eye
:
And
so
far
as
to
account
it
a
better
thing
to
be
without
the
eye
;
it
were
better
for
many
men
and
women
,
that
they
were
blind
than
that
they
should
give
so
much
libertie
to
their
eyes
,
to
look
after
such
vanities
as
indeed
they
do
;
Though
Christ
would
not
have
us
to
lay
violent
hands
upon
our selves
,
yet
he
so
speaks
that
we
should
be
very
careful
,
though
we
get
never
such
content
by
it
,
and
though
it
be
very
deer
to
us
,
yet
to
labor
to
pluck
out
the
corruption
of
our
eyes
:
A
Godly
man
we
see
therefore
walks
not
according
to
the
sight
of
his
Eyes
.
As
thus
,
Further
,
Though
things
seem
to
the
eye
to
go
never
so
cross
yet
a
godly
man
doth
not
alter
his
way
;
as
if
Paul
should
say
,
I
confess
if
we
should
walk
according
to
what
we
see
in
the
world
,
we
should
never
hold
our
course
of
Christianity
,
we
see
the
Promises
are
not
fulfill'd
,
but
quite
contrary
:
we
see
the
waies
of
God
as
they
appear
to
the
eye
to
be
quite
contrary
to
what
he
hath
said
in
the
Word
,
we
should
be
at
amaze
now
if
we
should
look
according
to
what
we
see
with
our
eyes
;
we
see
that
the
most
precious
Saints
of
God
are
persecuted
,
and
hated
,
and
if
we
should
look
at
things
according
to
the
eye
we
should
quite
change
our
course
;
we
see
the
wicked
and
ungodly
prosper
,
and
what
now
should
we
go
according
to
the
sight
of
our
eyes
?
Oh
no
,
let
us
see
the
wicked
prosper
never
so
much
,
and
the
Godly
afflicted
and
persecuted
,
it
's
all
one
to
us
,
we
go
on
in
our
way
.
Oh
it
's
this
that
keeps
the
hearts
of
the
Saints
close
to
God
and
to
his
waies
,
when
they
do
not
judg
of
things
according
to
the
eyes
;
and
therefore
if
you
would
keep
close
,
and
deliver
your selves
from
temptations
,
consider
seriously
from
this
;
and
blessed
be
he
that
can
beleeve
although
he
sees
not
.
But
many
have
not
such
power
of
Faith
as
to
get
beyond
the
Eyes
;
surely
that
Faith
that
cannot
get
beyond
Sence
,
is
a
poor
and
a
weak
Faith
;
there
is
not
that
preciousness
in
thy
Faith
,
as
the
Scripture
speaks
of
if
it
cannot
overcome
the
eyes
.
Furthermore
,
We
walk
by
Faith
,
and
nor
by
Sence
;
we
by
our
Sences
do
not
apprehend
those
great
things
that
take
our
hearts
most
;
we
cannot
by
our
eyes
see
God
,
we
may
see
some
works
of
his
indeed
;
we
cannot
see
those
Mantions
that
are
prepared
for
us
;
we
cannot
see
Jesus
Christ
our
Savior
,
our
Husband
,
our
Head
;
we
cannot
see
those
Crowns
of
Glory
:
we
do
not
walk
by
sight
,
that
is
,
Because
we
cannot
see
those
Spiritual
things
,
therfore
to
be
discouraged
in
our
way
;
what
though
God
,
and
Christ
,
and
Heaven
,
and
those
Mantions
,
and
Crowns
of
Glory
be
not
objects
of
our
eyes
,
yet
we
go
on
in
our
way
for
all
this
.
I
,
saith
a
Carnal
heart
,
if
we
could
see
these
things
,
you
speak
of
Heaven
,
but
can
you
see
any
thing
beyond
the
Sun
,
Moon
,
and
Stars
?
you
speak
of
the
place
of
the
blessed
,
I
but
who
ever
saw
it
?
and
of
Mansions
and
Crowns
of
Glory
,
but
who
ever
saw
them
?
Now
because
they
cannot
be
seen
,
therefore
carnal
hearts
do
not
regard
them
:
I
but
though
our
eyes
cannot
act
upon
Spiritual
things
,
yet
we
go
on
in
our
way
:
You
know
the
people
of
Israel
came
to
Moses
and
said
,
Make
us
gods
that
may
go
before
us
;
they
would
have
somthing
that
they
might
see
:
Now
saith
he
,
we
do
not
walk
according
to
the
sight
of
our
eyes
;
though
we
cannot
see
God
,
yet
we
beleeve
in
him
;
though
we
canot
see
Christ
,
yet
we
love
him
;
though
we
cannot
see
those
Mantions
,
yet
we
beleeve
them
,
and
they
are
real
to
our
Faith
though
we
have
not
the
sence
of
them
:
As
now
,
God
promi●es
great
things
,
yet
many
times
we
have
not
the
sence
of
Gods
Love
,
and
we
have
not
the
sence
of
those
Spiritual
things
that
God
hath
promised
,
we
do
not
feel
them
in
our
hearts
,
indeed
somtimes
God
doth
reflesh
us
with
the
sence
of
his
Love
,
and
somtimes
our
eyes
are
even
open
,
as
Stephen
can
see
Christ
at
the
right
hand
of
the
Father
,
but
at
other
times
in
regard
of
Spiritual
Sence
,
we
are
in
darkness
,
and
God
seems
to
appear
against
us
as
an
enemy
:
now
if
we
had
nothing
to
walk
by
but
by
Sight
,
what
should
we
do
?
We
find
that
somtimes
God
seems
to
come
against
us
,
we
find
in
our
souls
mightie
griefs
,
and
sorrows
,
and
troubles
,
and
the
Joyes
of
God
are
gone
from
us
;
Oh
now
we
were
undone
if
we
walked
according
to
sence
:
Oh
no
,
but
we
have
help
of
our
Faith
,
when
al
Sence
and
Sight
fails
.
And
I
mention
this
now
,
because
we
shall
ground
much
upon
it
when
we
come
to
shew
how
the
Saints
do
walk
by
Faith
;
when
they
do
want
sence
,
not
only
outward
sences
to
encourage
them
,
but
the
inward
sence
of
the
Love
and
favor
of
God
,
yet
then
they
walk
by
Faith
:
It
's
true
,
the
men
of
the
world
know
not
any
thing
but
by
the
outward
sences
;
when
they
are
afflicted
,
and
feel
pain
in
their
bodies
,
then
they
feel
by
sence
that
which
is
very
grievous
to
them
;
but
the
Saints
are
afflicted
in
their
sences
with
Spiritual
things
,
that
is
,
they
feel
the
want
of
Gods
Love
,
and
of
Mercy
,
and
Sweetness
;
they
feel
the
want
of
the
presence
of
God
,
and
yet
we
go
on
,
we
have
not
only
help
to
our selves
when
the
things
to
our
bodies
seems
to
go
cross
;
It
's
true
indeed
that
Godliness
hath
the
promise
of
this
Life
,
and
of
that
which
is
to
come
,
but
we
find
according
to
our
sences
otherwise
;
well
,
Faith
wil
help
there
,
and
we
walk
by
Faith
.
And
then
to
the
sence
of
our
souls
,
in
respect
of
the
loss
of
Gods
presence
,
that
's
more
grievous
,
and
the
sadness
of
our
Spirits
that
comes
that
way
;
Oh
the
dark
daies
that
we
have
when
we
lose
al
sight
there
,
yet
there
comes
in
Faith
and
help
too
,
for
we
walk
by
faith
,
and
not
by
sight
:
As
now
,
here
I
shall
shew
by
divers
examples
how
the
Saints
have
not
walked
by
sight
in
respect
of
Spiritual
things
:
Consider
,
Abraham
,
if
he
had
walked
by
sence
,
it
had
been
ill
with
him
;
no
,
but
it
was
by
Faith
:
when
God
made
these
two
great
Promises
to
Abraham
,
That
he
would
give
him
the
Land
of
Canaan
,
and
make
his
Seed
as
the
Stars
of
Heaven
:
If
after
these
two
were
made
,
he
had
walked
by
Sight
or
Sence
,
he
had
been
in
an
ill
case
:
For
the
first
thing
that
we
reade
of
Abraham
after
God
had
made
that
Promise
to
him
;
Abraham
as
soon
as
ever
he
went
into
the
Land
of
Canaan
was
ready
to
starve
and
was
forced
to
fly
into
the
Land
of
Egypt
to
keep
himself
from
starving
,
and
yet
this
was
the
Land
that
should
flow
with
Milk
and
Honey
,
as
a
motive
to
him
to
forsake
his
Fathers
House
and
Kindred
:
I
but
Abraham
had
Faith
to
help
him
here
.
And
●o
for
the
other
Promise
,
that
he
would
make
his
Seed
as
the
Stars
of
Heaven
;
Abraham
,
after
this
Promise
was
made
to
him
,
was
twenty
years
,
and
had
never
a
Child
:
now
if
he
had
walked
by
sight
,
what
would
have
been
become
of
him
,
both
he
and
his
wife
being
grown
old
?
And
after
Isaac
was
born
that
was
the
only
Son
of
the
Promise
,
yet
Isaac
must
be
sacrificed
:
If
he
had
had
no
other
principle
but
Sence
,
what
had
become
of
him
?
he
walked
not
by
Sence
.
And
so
afterwards
Isaac
he
was
forty
years
before
he
marries
,
and
was
fortie
years
without
a
Child
.
And
so
I
might
instance
in
David
,
he
had
the
Promise
of
a
Kingdom
,
and
he
was
accounted
to
be
the
King
of
Israel
:
the
next
thing
you
read
of
David
is
,
that
Saul
the
King
doth
persecute
him
to
take
away
his
life
,
he
was
hunted
up
and
down
like
a
Partridg
in
the
Wilderness
;
and
at
one
time
Sence
began
to
prevail
with
David
,
One
day
I
shall
perish
by
the
hand
of
Saul
;
And
in
my
hast
I
did
say
that
all
men
were
lyars
;
that
the
Prophet
and
al
were
lyars
;
Oh
but
it
was
in
his
hast
:
Sence
prevail'd
now
,
and
Faith
seems
to
be
dead
:
But
at
other
times
you
shall
see
his
Faith
exceeding
strong
,
he
walks
by
Faith
,
and
not
by
Sence
.
We
shall
shew
more
afterwards
when
we
come
to
the
excellencie
of
the
walk
of
Faith
:
And
so
if
you
read
Psal
.
88.
of
Heman
,
which
was
a
Godly
man
,
yet
he
had
that
which
was
contrary
to
Sence
all
his
daies
;
if
he
had
walked
according
to
sence
,
he
had
been
the
most
miserable
man
that
could
be
▪
he
suffered
the
terrors
of
God
from
his
youth
up
,
and
he
was
even
di●●racted
again
:
when
he
gave
but
a
little
way
to
Sence
,
yet
the
Lord
carr●ed
him
on
:
And
so
I
might
hint
to
you
divers
Scriptures
where
the
Church
is
afflicted
,
and
tost
up
and
down
,
so
that
if
it
should
have
gone
according
to
sence
,
it
would
have
been
undone
.
Oh
the
very
naming
of
these
things
unto
you
,
wil
shew
the
necessitie
,
and
excellencie
of
the
Point
of
walking
by
Faith
,
and
not
by
Sence
▪
now
this
the
Lord
would
have
his
Servants
do
,
because
the
more
Spiritual
Sence
they
have
,
the
less
Faith
they
have
ordinarily
,
and
Faith
doth
not
appear
in
the
acts
of
it
when
there
is
so
much
Spiritual
Sence
▪
we
would
fain
have
sence
,
and
it
is
a
lovely
and
excellent
thing
;
but
God
sees
that
for
the
most
part
,
when
we
have
the
most
Sence
,
we
have
the
less
Faith
,
and
so
we
are
ready
to
rest
upon
our
Sence
:
Observe
this
one
thing
,
There
is
nothing
more
in
Gods
design
while
we
live
here
upon
Earth
than
the
advancing
of
his
Glorie
in
the
work
of
Faith
▪
Though
God
hath
his
Glorie
in
the
exercise
of
al
Graces
,
yet
above
al
in
the
exercise
of
Faith
.
We
would
fain
give
God
Glory
by
our
enlargements
in
prayer
,
and
by
our
joy
,
and
going
on
cheerfully
in
the
course
of
our
lives
,
and
by
prospering
in
our
way
,
and
carrying
on
all
businesses
before
us
:
If
alwaies
the
Church
might
prosper
▪
and
her
enemies
be
down
,
and
the
Saints
live
joyfully
,
and
all
things
that
they
undertake
,
they
might
carry
before
them
without
any
contradiction
;
you
think
Gods
Glory
would
be
set
out
that
way
;
Oh
you
are
childish
and
foolish
to
think
so
;
no
saith
God
,
but
rather
let
me
hide
my self
,
and
the
Saints
be
in
want
of
my
presence
,
then
wil
they
act
Faith
,
the
naked
acts
of
Faith
wil
then
appear
,
Faith
wil
then
appear
in
its
own
proper
vertue
:
as
i●
God
should
say
,
I
do
not
see
Faith
in
its
own
Genuine
,
and
naked
proper
Vertue
when
there
is
sence
joyned
withal
.
How
doth
it
appear
that
these
live
by
Faith
rather
than
by
Sence
,
when
they
have
such
encouragements
by
Sence
?
No
,
I
wil
ther●ore
take
away
these
things
,
and
that
for
this
end
,
That
I
may
have
my
Name
glori●●ed
by
the
work
of
Faith
:
And
this
I
verily
beleeve
is
the
cause
of
the
sad
conditions
of
the
Saints
in
this
world
,
and
why
things
go
so
cross
,
and
the
Saints
are
persecuted
,
and
the
wicked
prevail
so
in
their
designs
,
It
is
upon
this
ground
,
That
God
may
advance
Faith
:
From
the
infinite
delight
that
God
hath
in
the
Grace
of
Faith
rather
than
in
o●her
Graces
;
and
the
rather
because
it
is
a
Grace
that
God
shall
have
the
Glory
of
in
this
life
only
,
it
wil
cease
in
the
life
to
come
:
Now
God
having
the
Glory
of
this
only
▪
in
this
world
,
therefore
it
is
that
he
wil
put
them
much
to
the
actings
of
it
:
which
will
be
discovered
more
when
we
come
to
shew
the
walking
of
the
Saints
by
Faith
.
To
conclude
this
for
the
present
about
walking
by
this
Spiritual
Sence
.
CHAP.
V.
An
Admonition
to
yong
Converts
,
that
think
the
increase
and
decrease
of
Sence
and
Joy
is
the
encrease
and
decrease
of
Grace
.
IF
so
be
that
this
be
the
walk
of
the
Saints
not
walking
by
Sence
,
I
beseech
you
,
you
that
are
yong
Converts
to
whom
God
doth
give
Sence
for
the
present
,
lay
this
Truth
up
,
you
wil
have
●●e
of
it
if
you
live
:
't
is
common
when
God
converts
the
soul
at
first
,
he
doth
encoucourage
it
by
the
Sence
of
his
Love
,
with
abundance
of
sence
and
joy
;
I
but
they
have
not
so
much
Faith
as
others
have
less
sence
afterwards
;
but
if
you
be
not
careful
you
wil
be
ready
to
rest
upon
this
sence
and
joy
,
and
to
think
that
according
to
the
increase
of
this
,
so
is
the
increase
of
Grace
;
and
according
to
the
decrease
of
it
,
is
the
decrease
of
Grace
;
I
but
you
judg
as
children
in
this
:
Oh
therefore
take
this
Caveat
,
you
that
are
beginning
in
the
waies
of
God
,
and
have
sence
,
Oh
lay
up
for
a
rainy
day
;
it
's
not
the
way
of
God
to
bring
his
Saints
to
Heaven
the
way
of
Sence
,
no
,
but
the
way
is
by
Faith
;
and
think
thus
,
through
Gods
mercie
I
have
some
Sence
of
his
love
;
I
but
this
may
▪
not
alwaies
be
,
alas
,
these
are
but
like
bladders
which
you
make
use
of
when
you
would
teach
a
yong
swimmer
,
he
must
not
expect
to
have
his
bladders
alwaies
;
afterwards
when
he
is
a
little
exercised
,
he
that
learns
him
,
suddenly
snatches
away
his
bladders
,
and
leaves
him
without
them
,
then
he
scrabbles
and
gets
up
,
and
afterwards
he
can
tread
the
water
,
and
swim
better
without
them
than
with
them
:
Just
so
at
first
God
doth
as
it
were
put
sence
underneath
to
uphold
his
People
even
like
unto
bladders
;
God
hath
his
time
to
take
away
these
bladders
,
and
you
shall
have
nothing
in
the
world
to
live
upon
but
Faith
,
and
if
God
doth
enable
you
to
live
by
Faith
,
it
will
be
a
better
life
than
the
other
was
:
't
is
in
this
case
as
in
the
Work
of
Nature
;
Children
you
know
when
they
are
first
born
,
they
grow
mightily
for
a
little
time
;
you
shall
have
a
Child
born
but
a
month
ago
shoo●s
up
very
much
,
but
after
it
comes
to
more
maturitie
,
it
doth
not
shut
up
so
much
in
so
little
a
time
;
and
the
reason
may
be
given
,
That
the
Child
coming
out
of
the
Mothers
Womb
where
it
lay
hot
and
warm
,
and
coming
to
the
Air
where
it
's
colder
,
that
may
be
one
Reason
,
that
except
Nature
should
no●
put
forth
its
self
ver●e
much
,
it
would
not
be
able
to
live
.
And
so
it
is
in
the
Work
of
Grace
,
in
the
change
that
God
make●
in
the
heart
;
Because
at
first
there
's
a
great
deal
of
opposition
,
and
the
Saints
are
but
weak
,
therefore
God
to
help
and
strengthen
them
doth
give
them
Sence
:
afterwards
when
they
come
to
riper
years
,
and
grow
to
better
understanding
in
the
waies
of
God
,
they
shal
not
think
to
shoot
up
so
high
in
so
little
a
time
;
that
is
,
so
sensible
as
that
others
may
perceive
it
.
Thus
the
Lord
doth
supply
according
to
our
necessitie
both
in
Nature
and
in
Grace
;
and
therefore
let
this
be
laid
up
:
Oh
you
that
have
sence
at
any
time
,
do
not
think
that
you
must
be
alwaies
so
,
do
not
think
that
God
will
alwaies
dandle
you
as
it
were
upon
his
knee
:
As
at
the
first
,
you
will
dandle
your
Children
upon
your
knee
;
but
afterwards
you
will
put
them
to
school
,
and
cause
them
to
wait
upon
you
at
your
Table
,
but
not
because
you
love
them
less
afterwards
than
you
did
before
,
no
,
but
because
as
they
grow
up
they
must
live
by
other
Principles
;
they
live
by
Sence
at
first
,
and
therefore
you
only
please
their
sences
;
but
as
they
grow
up
they
come
to
have
a
harder
kind
of
life
▪
And
so
it
is
with
Gods
Children
,
though
the
Lord
dandles
them
at
first
,
and
they
live
rather
a
life
of
Sence
,
though
it
be
Spiritual
Sence
;
but
yet
as
they
grow
up
more
and
more
,
they
come
to
live
harder
and
harder
,
because
the
Lord
would
have
them
to
exercise
Faith
.
Consider
of
this
,
and
make
use
of
it
;
you
that
are
Christians
find
the
need
of
it
in
the
course
of
your
lives
.
The
Principle
that
Saints
have
,
is
beyond
the
sight
of
Reason
:
And
that
we
are
likewise
to
speak
to
in
the
same
manner
as
to
the
former
.
First
,
Beyond
the
sight
of
Natural
Reason
.
Secondly
,
Beyond
Spiritual
Reason
.
The
Saints
are
so
far
from
resting
upon
things
that
are
sutable
to
Natural
Reason
,
and
from
being
guided
by
that
,
as
they
are
beyond
even
Spiritual
,
and
that
which
is
Sanctified
Knowledg
.
Faith
is
beyond
that
.
For
the
First
,
CHAP.
VI
.
Worldly
men
walk
according
to
what
they
apprehend
to
be
Reason
,
and
that
's
their
happiness
;
and
't
is
good
in
the
way
of
Justice
between
man
and
man
,
not
in
Gods
Worship
and
Eternal
Happiness
.
Five
Expressions
how
they
are
acted
by
Reason
in
the
course
of
their
lives
,
and
in
Gods
Worship
.
INdeed
the
men
of
the
World
,
those
that
are
in
their
Natural
Estate
;
their
walk
is
according
to
their
eyes
,
according
to
what
they
apprehend
to
be
Reason
.
First
,
The
happiness
and
highest
good
that
they
have
,
it
is
but
that
which
in
a
way
of
Reason
they
apprehend
,
and
no
higher
;
and
therefore
but
Natural
.
And
then
their
course
and
way
is
suted
according
to
what
principles
of
Reason
they
have
:
and
if
there
be
any
thing
propounded
to
them
in
the
Walk
with
God
that
is
not
sutable
to
their
Natural
Reason
that
they
do
reject
:
A
mans
Natural
Reason
,
if
he
be
but
guided
by
the
Rules
of
it
,
may
help
him
to
converse
with
men
very
much
in
the
waies
of
Justice
between
man
and
man
:
But
when
he
comes
to
deal
with
God
in
matters
of
his
Eternal
Estate
,
and
of
Divine
Worship
,
there
let
him
look
to
himself
that
he
be
not
acted
by
his
Reason
,
for
he
will
be
undone
if
he
be
.
Therefore
first
I
shall
shew
you
how
Carnal
hearts
are
acted
by
Reason
in
the
course
of
their
lives
,
and
especially
in
the
way
of
Gods
Worship
.
And
Secondly
,
How
this
is
not
a
good
Rule
to
walk
by
.
And
then
thirdly
,
The
danger
that
there
is
in
walking
according
to
the
Rules
of
mens
Reasons
.
And
so
apply
that
.
And
then
come
to
treat
about
Sanctified
Knowledg
.
For
the
first
,
I
find
Five
notable
Expressions
of
carnal
hearts
to
shew
how
they
are
acted
by
their
own
Reason
.
As
first
,
They
lean
to
their
own
Understanding
:
In
Prov.
3.
5.
there
's
a
Caution
,
Lean
not
to
thine
own
Understanding
;
nothing
that
men
naturally
do
lean
to
their
own
Understandings
,
it
's
that
which
doth
support
them
and
prop
them
up
;
let
them
come
and
hear
from
the
Word
,
things
that
are
against
them
,
yet
they
lean
to
their
own
Understandings
,
and
regard
that
rather
than
the
Word
;
and
in
Hosea
13.
speaking
how
they
worshiped
God
,
in
vers
.
2.
And
now
they
sin
more
and
more
,
and
have
made
them
molten
Images
of
their
silver
,
and
Idols
according
to
their
own
understanding
:
They
had
a
way
of
Gods
Worship
set
out
unto
them
in
the
Word
,
but
that
would
not
serve
them
,
but
they
must
go
according
to
their
own
understandings
:
Oh
this
hath
been
the
way
of
carnal
mens
worshiping
of
God
in
all
Ages
;
what
kind
of
Worship
and
Service
of
God
had
we
of
late
,
but
according
to
mens
own
Understandings
?
and
therefore
we
used
to
say
,
Me
thinks
this
is
very
good
,
and
there
's
no
hurt
in
such
and
such
things
,
but
they
are
very
decent
and
comely
;
I
but
that's
according
to
your
own
Understandings
:
that
should
not
be
the
way
of
Gods
Worship
,
but
according
to
the
Word
:
Hereupon
General
Counsels
and
Synods
have
seldom
been
successful
about
the
Matters
of
Gods
Worship
,
because
men
came
with
confidence
,
leaning
to
their
own
Understandings
.
That
's
the
first
Phrase
when
men
go
according
to
their
own
Understandings
.
The
Second
is
,
According
to
the
Imagination
of
their
own
hearts
;
and
that
you
have
in
Jer
.
9.
14.
Oh
they
would
walk
according
to
the
imagination
of
their
own
hearts
,
rather
than
according
to
what
was
revealed
unto
them
by
the
Word
.
The
Third
expression
is
,
The
walking
according
to
their
own
Counsels
:
they
would
walk
according
to
the
Plots
,
and
Imaginations
,
and
Counsels
of
mens
minds
,
rather
,
than
to
follow
the
Counsel
of
the
Word
;
and
that
you
have
in
Psal
.
81.
12.
They
walked
in
their
own
Counsels
;
and
indeed
God
in
Judgment
gave
them
up
to
their
own
Counsels
.
The
Fourth
Phrase
is
,
According
to
their
own
Thoughts
:
In
Isa
.
65.
2.
it
's
a
very
remarkable
Scripture
.
The
Reason
of
the
wickedness
of
men
,
and
why
they
did
resist
all
the
offers
of
Grace
,
and
the
Imitations
of
Christ
was
this
,
Because
they
did
walk
according
to
their
own
thoughts
.
I
have
spread
out
my
hands
all
the
day
unto
a
rebellious
people
:
God
here
complains
,
All
the
day
long
(
saith
he
)
I
have
spread
out
my
hands
;
To
whom
?
To
a
rebellious
people
:
How
came
they
to
be
so
rebellious
,
and
not
to
profit
by
Gods
spreading
out
his
hands
?
As
a
man
when
he
is
earnest
about
a
thing
,
spreads
out
his
hands
to
imbrace
another
;
so
God
in
the
offers
of
Grace
spreads
out
his
hands
readie
to
imbrace
wretched
sinners
,
but
they
are
Rebels
for
al
this
:
From
whence
comes
al
this
?
saith
the
Text
in
the
next
words
,
Which
walketh
in
a
way
that
was
not
good
;
what
way
was
that
?
After
their
own
thoughts
:
Oh
lay
up
this
Scripture
and
remember
it
;
take
heed
of
walking
in
a
way
after
your
own
thoughts
,
you
think
it
's
a
good
way
,
but
the
way
after
your
own
thoughts
,
is
an
evil
way
,
a
rebellious
way
,
it
's
that
which
makes
you
to
be
Rebels
against
God
:
How
many
men
and
women
when
they
have
some
truths
darted
into
their
Spirits
,
that
do
begin
to
shew
unto
them
that
the
way
that
they
have
walked
in
heretofore
,
hath
not
been
good
?
Then
they
begin
to
think
thus
and
thus
,
If
I
change
this
way
,
I
shall
have
a
deal
of
trouble
in
it
,
and
I
shal
lose
this
and
the
other
,
and
it
will
not
be
comfortable
to
me
,
and
so
according
to
their
own
thoughts
they
wil
order
their
way
;
Oh
this
is
a
dangerous
walk
to
walk
in
a
way
according
to
our
own
thoughts
:
I
beseech
thee
poor
soul
take
heed
of
your
own
thoughts
,
for
there
's
nothing
more
dangerous
to
undo
you
than
your
own
thoughts
,
and
because
they
are
so
near
to
men
,
they
let
them
in
,
and
dandle
their
own
thoughts
,
but
those
thoughts
that
thou
pleasest
thy self
many
times
in
,
are
the
thoughts
that
are
like
to
undo
thee
for
ever
:
They
walk
according
to
their
own
thoughts
.
The
Fift
Expression
of
Scripture
is
,
That
They
are
wise
in
their
own
eyes
:
and
so
you
have
it
in
Isa
.
5.
21.
and
so
in
divers
places
in
the
Prov.
This
is
to
walk
by
Sight
,
to
walk
according
to
the
apprehension
of
mens
own
Reason
;
but
the
Apostle
did
not
,
nor
dar'd
walk
so
:
This
is
one
main
thing
in
the
walking
according
to
this
sight
and
Reason
;
that
is
,
such
as
are
led
according
to
what
they
see
,
working
in
a
Natural
way
,
by
Natural
Causes
:
A
man
that
lives
by
the
Candle
light
of
Reason
looks
no
further
than
Second
Causes
,
if
he
sees
Second
Causes
working
thus
and
thus
,
then
he
will
go
that
way
,
and
follow
the
tract
of
Second
Causes
:
Now
certainly
so
long
as
thy
soul
is
tied
unto
a
tract
of
Second
Causes
,
to
work
according
to
them
,
thou
art
not
acquainted
with
the
Spiritualness
of
the
waies
of
God
,
nor
with
this
walk
of
Faith
:
But
reason
is
not
that
which
should
guide
us
in
our
way
.
CHAP.
VII
.
Reason
is
not
that
which
should
guide
a
Christian
.
1
Reason
not
corrupted
,
is
uncapable
of
the
way
of
the
Gospel
.
2
Reason
corrupted
,
is
enmity
with
God
,
both
in
the
Apprehensive
and
Discursive
Part
.
FIrst
,
Reason
is
too
low
a
thing
to
be
the
guide
of
a
Christian
.
It
is
inferior
to
the
Happiness
that
God
made
man
for
;
God
hath
higher
thoughts
about
man
,
to
bring
him
to
an
higher
Happiness
than
Reason
can
reach
unto
:
The
outward
Sences
are
too
low
to
guide
a
man
that
would
live
like
a
Rational
Creature
;
outward
Sence
is
not
enough
to
guide
men
in
a
Civil
way
:
So
Reason
is
too
low
a
thing
for
to
guide
men
in
a
way
that
must
lead
to
that
supernatural
Happiness
that
God
hath
made
the
Children
of
men
for
:
Take
Reason
though
not
corrupted
,
right
Reason
,
I
do
not
speak
of
Reason
as
it
is
corrupted
,
but
suppose
mans
Reason
were
not
corrupted
at
all
,
but
meerly
were
ordered
according
to
what
was
right
Reason
,
yet
it
was
too
low
to
bring
thee
to
that
glorious
Estate
that
God
made
man
for
;
yea
,
if
thy
Reason
was
as
perfect
as
Adams
was
in
Paradice
,
yet
it
would
be
too
low
;
for
the
first
man
was
of
the
Earth
Earthly
,
and
his
Happiness
was
a
kind
of
Earthly
Happiness
;
but
that
which
God
hath
made
man
for
now
,
it
is
a
higher
Happiness
.
But
it
is
too
low
,
especially
if
we
consider
how
it
is
corrupted
:
If
our
Reason
had
not
received
a
blow
,
but
was
as
perfect
as
Adams
was
in
Innocencie
,
and
did
understand
God
,
and
the
mind
of
God
as
Adam
did
,
yet
this
could
not
bring
us
to
that
Happiness
that
God
hath
made
man
for
:
The
way
of
the
Gospel
is
higher
than
Adam
did
understand
,
or
than
his
Reason
was
capable
of
.
But
our
Reason
is
corrupted
;
and
the
Scripture
tells
us
of
the
Wisdom
of
the
Flesh
,
that
it
is
enmity
with
God
:
the
Wisdom
,
the
highest
part
of
the
Flesh
,
as
in
Rom.
8.
he
doth
not
say
only
,
that
the
wisdom
of
the
flesh
is
an
Enemy
,
but
Enmity
to
God
;
and
the
carnal
mind
,
or
the
wisdom
of
the
flesh
is
enmity
to
God
,
for
it
is
not
subject
to
the
Law
of
God
,
neither
indeed
can
be
:
Mark
the
opposition
,
It
is
Enmity
,
for
it
is
not
subject
to
the
Law
of
God
,
neither
can
be
;
Oh
what
an
opposition
is
here
!
And
so
you
have
another
Scripture
in
the
Epistle
to
the
Colossians
,
where
the
Apostle
speaks
of
the
state
of
the
Gentiles
,
and
what
they
were
before
they
were
converted
to
God
,
and
there
he
tels
you
,
That
we
were
enemies
in
our
minds
by
wicked
works
:
In
your
[
Mind
,
]
your
very
Reason
was
so
corrupted
as
it
was
nothing
but
even
enmity
against
God
:
the
Apprehensive
,
and
Discursive
part
of
Reason
is
opposite
to
God
,
and
therefore
in
1
John
,
5.
20.
it
is
said
there
,
That
God
hath
given
us
understanding
,
a
mind
to
know
him
:
The
word
signifies
the
Discoursive
Faculty
,
{αβγδ}
,
Discourse
of
the
Mind
,
and
Reason
,
whereby
we
may
come
to
know
the
things
of
God
.
The
very
Discourses
of
men
as
they
are
Natural
,
they
are
corrupted
,
the
Lord
sees
the
Thoughts
of
the
Wise
to
be
but
vain
and
corrupt
,
and
therefore
you
know
what
our
Savior
said
,
I
thank
thee
O
Father
,
Lord
of
Heaven
and
Earth
,
that
thou
hast
hid
these
things
from
the
Wise
and
Prudent
:
and
so
saith
the
Apostle
,
Not
many
Wise
,
not
many
Rich
,
not
many
Mighty
.
And
here
I
shal
shew
you
,
First
,
The
corrupt
Principles
that
Reason
carries
men
upon
.
Secondly
,
How
Reason
is
opposite
and
contrary
to
those
main
Spiritual
Truths
that
should
carry
men
on
in
the
way
to
Life
.
CHAP.
VIII
.
Reason
carrieth
men
upon
corrupt
Principles
.
As
1
It
is
not
good
to
engage
too
far
in
any
Cause
.
2
It
is
the
safest
way
to
go
according
to
the
common
streams
of
the
times
,
and
places
where
we
live
.
3
Not
to
venture
present
things
for
future
,
certain
for
uncertain
.
4
It
is
not
likely
that
a
poor
contemptible
man
,
should
understand
more
than
the
Learned
.
5
To
be
Happy
,
and
to
be
poor
and
persecuted
,
are
inconsistent
.
6
Good
meanings
,
and
performance
of
good
Duties
,
are
sufficient
to
make
us
accepted
of
God
.
7
Zeal
in
some
beyond
others
,
must
needs
come
from
Hypocrisie
.
FIrst
,
How
men
that
are
guided
by
Reason
,
are
carried
on
by
corrupt
Principles
.
As
,
1
First
,
That
it
is
not
good
for
a
man
to
engage
himself
too
far
in
any
Cause
:
Men
that
are
wise
for
themselves
,
and
are
carried
on
by
the
wisdom
of
the
flesh
,
they
are
acted
by
this
corrupt
Principle
,
That
it
is
not
good
to
be
engaged
in
any
thing
too
far
;
there
may
be
more
danger
in
such
a
thing
than
I
am
aware
of
,
and
therefore
let
me
go
on
fair
and
softly
,
and
not
engage
my self
too
far
.
This
is
one
Principle
of
corrupt
Reason
,
and
I
verily
beleeve
,
that
as
I
am
naming
of
them
,
many
may
go
along
with
me
,
and
have
cause
to
lay
their
hands
upon
their
hearts
,
and
say
,
the
Lord
be
merciful
to
me
,
I
have
walked
by
sight
,
according
to
Reason
,
even
these
corrupt
Principles
that
have
in
this
Book
been
mentioned
before
me
.
2
Secondly
,
It
's
not
good
to
cross
the
stream
and
course
of
the
tide
where
I
live
;
it
's
the
safest
way
for
us
to
go
according
to
the
common
stream
of
the
times
and
places
where
we
live
;
and
this
is
that
which
the
Apostle
in
Ephes
.
2.
saith
was
the
way
of
men
while
they
were
in
their
Natural
Estate
,
In
times
past
you
walked
;
How
?
according
to
the
course
of
the
world
;
that
was
your
walk
:
you
saw
the
course
of
the
world
,
how
it
was
,
and
you
thought
in
Reason
it
was
fit
to
go
according
to
the
Current
:
That
's
the
Principle
that
acts
many
Polititians
that
are
accounted
the
wise
men
of
the
world
,
they
are
spirited
b
ythat
Principle
.
3
A
Third
Principle
of
corrupt
Reason
is
this
,
Not
to
venture
Present
things
for
Future
,
and
Certain
things
for
Uncertain
:
Men
that
are
wise
according
to
the
flesh
,
they
wil
not
venture
things
that
are
present
,
for
things
to
come
,
especially
looking
upon
things
that
are
present
as
certain
,
and
the
other
they
imagine
to
be
uncertain
;
and
upon
this
Principle
they
are
so
acted
and
guided
in
their
course
that
makes
them
put
off
the
things
of
God
,
for
the
special
and
chief
things
of
God
,
are
things
that
are
future
,
and
by
reason
they
can
never
be
made
certain
:
in
Heb
.
11.
it
's
said
,
Faith
is
the
Evidence
of
things
not
seen
:
Now
according
to
a
principle
of
Reason
it
seems
to
be
a
foolish
thing
for
men
to
venture
a
certain
good
for
that
which
is
to
come
,
and
for
I
know
not
what
,
and
I
know
not
when
:
This
is
against
Reason
,
and
it
's
that
which
makes
the
wise
of
the
world
to
go
on
in
their
way
,
and
to
imbrace
this
present
world
:
As
it
is
said
of
Demus
,
It
seems
he
was
wise
for
himself
,
Paul
told
him
of
things
for
to
come
hereafter
;
but
he
forsakes
him
,
and
imbraces
this
present
world
.
4
A
Fourth
corrupt
Principle
of
Reason
is
this
,
That
it
's
not
like
that
a
poor
contemptible
man
should
come
to
understand
more
than
the
learned
Rabbies
and
Grandees
of
the
world
:
Would
Reason
think
that
,
that
a
few
poor
men
that
are
contemned
in
the
world
,
and
whose
parts
of
Nature
are
but
very
low
in
all
Earthly
things
,
yet
that
these
should
be
the
men
that
should
come
to
understand
the
mind
of
God
more
than
men
that
are
Learned
and
wise
in
the
Learning
of
the
Egyptians
,
that
had
better
Breeding
and
Education
;
this
in
Reason
a
man
could
never
imagine
;
and
this
is
the
great
stumbling-block
to
the
men
of
the
world
,
They
look
,
and
see
who
are
they
that
go
on
in
such
waies
,
not
the
Scribes
and
Pharisees
,
not
the
Rulers
of
the
people
,
but
the
Multitude
,
and
is
this
like
to
be
the
right
way
?
Reason
would
tell
one
that
't
is
not
like
to
be
the
right
way
,
Reason
would
inform
one
that
the
other
way
were
more
like
to
be
the
right
way
:
Oh
it
would
be
a
Mercy
of
God
for
men
to
be
delivered
from
this
corrupt
Principle
of
Reason
.
5
The
Fifth
is
,
That
to
be
Happy
,
and
to
be
Poor
and
Persecuted
,
are
inconsistent
:
Carnal
men
they
walk
by
their
Sight
,
by
their
Reason
,
and
for
one
to
be
Happy
,
and
yet
to
be
poor
and
contemptible
in
the
world
,
to
be
persecuted
,
and
yet
to
be
the
happiest
in
the
Earth
,
this
is
that
which
Reason
cannot
comprehend
;
and
therfore
according
to
that
Principle
they
walk
,
they
cannot
beleeve
that
Happiness
and
Persecution
,
and
Poverty
,
and
Contempt
,
and
Scorn
,
can
consist
together
;
this
is
a
Riddle
,
a
Paradox
:
and
yet
you
shal
observe
that
when
the
Lord
Christ
that
is
the
Wisdom
of
the
Father
,
and
knows
fully
the
mind
of
the
Father
,
when
he
comes
to
teach
us
wherein
Blessedness
consists
,
he
begins
with
Poverty
,
and
ends
with
Persecution
;
read
but
the
5.
of
Matthew
,
and
see
how
he
begins
,
Blessed
are
ye
poor
;
and
in
the
6.
of
Luke
he
leaves
out
poor
in
spirit
,
and
ends
with
this
,
Blessed
are
ye
when
ye
are
persecuted
for
Righteousness
sake
.
6
A
Sixth
Principle
of
corrupt
Reason
is
this
,
That
good
meanings
,
and
performance
of
good
duties
,
are
sufficient
to
make
one
acceptable
to
God
:
A
man
in
Reason
cannot
imagine
what
people
mean
to
take
off
men
from
Duties
,
and
that
their
good
meanings
are
not
sufficient
;
they
wonder
that
good
hearts
and
meanings
,
that
good
works
,
and
performance
of
holy
duties
,
the
living
fairly
and
civilly
,
that
the
performance
of
these
things
should
not
make
them
acceptable
to
God
,
they
cannot
compass
this
;
this
is
a
corrupt
Principle
that
many
go
by
.
7
Another
corrupt
Principle
of
Reason
is
this
,
That
the
zeal
and
forwardness
that
there
is
in
some
beyond
others
,
must
needs
come
from
Hypocrisie
:
Men
that
are
acted
meerly
by
Reason
,
because
they
understand
not
those
Spiritual
Principles
that
Godly
people
are
led
by
,
they
cannot
judg
in
Reason
what
need
there
should
be
of
so
much
forwardness
and
zeal
that
there
is
in
some
kind
of
men
.
The
wise
men
of
the
World
walk
according
to
such
Principles
as
these
.
CHAP.
IX
.
Spiritual
Truths
are
above
the
light
of
Natural
Reason
.
As
,
1
The
necessity
of
a
new
Birth
.
2
The
more
a
wicked
man
prospers
,
the
more
cursed
he
is
.
3
That
God
should
work
the
worst
things
for
the
Saints
good
.
4
That
the
Promises
are
the
greatest
riches
.
5
That
all
the
world
is
vanity
.
6
That
we
must
be
righteous
by
the
righteousness
of
another
.
7
That
the
Foundation
of
all
Happiness
is
Self-denial
.
8
That
there
is
greater
evil
in
the
least
sin
,
than
in
the
greatest
affliction
.
THere
are
other
things
that
are
very
much
above
the
light
of
mens
Natural
Reasons
.
As
,
1
The
necessity
of
a
new
Birth
,
of
Regeneraeion
,
that
a
man
must
not
only
be
better
than
he
was
,
but
that
he
must
be
born
again
:
you
know
in
John
,
3.
concerning
Nicodemus
,
that
was
a
man
of
great
Parts
and
Understanding
,
a
Ruler
among
the
people
;
yet
how
childish
was
this
man
in
the
great
Principle
of
Regeneration
;
saith
he
,
must
a
man
enter
into
his
mothers
womb
and
be
born
again
?
How
can
these
things
be
?
2
And
then
there
's
this
thing
that
is
mightily
above
mans
Reason
,
That
the
more
a
man
prospers
,
if
he
be
wicked
,
the
more
cursed
he
is
:
This
Reason
cannot
apprehend
,
but
is
cross
to
it
.
3
And
then
,
That
God
should
work
the
worst
things
that
do
befal
the
Saints
for
good
unto
them
;
though
it
be
never
so
cross
and
ill
to
them
,
yet
that
this
should
work
for
their
good
is
a
Principle
beyond
Reason
,
that
they
cannot
understand
:
and
men
that
walk
according
to
Reason
can
never
come
to
beleeve
this
.
4
Besides
,
That
the
greatest
Riches
that
any
man
can
have
in
the
world
,
they
do
consist
in
the
Promises
:
these
Principles
are
foolish
things
to
such
as
walk
by
Reason
:
the
Promises
that
are
in
the
Word
wil
make
a
man
richer
than
all
the
Gold
and
Silver
in
the
world
:
A
man
that
's
meerly
guided
by
Reason
,
laughs
at
these
things
,
and
thinks
them
but
meer
silly
conceits
of
men
.
5
Next
,
That
all
the
World
is
Vanity
;
that
's
a
foolish
thing
to
one
that
's
guided
by
Reason
;
What!
that
all
the
Pomp
and
Glory
of
all
the
Monarchs
on
the
Earth
,
that
it
's
nothing
but
Vanity
!
Come
and
preach
of
such
things
,
that
our
Riches
are
in
the
Promises
,
and
all
the
World
is
but
Vanity
,
and
such
a
one
as
walks
by
Reason
,
slights
and
disregards
all
.
6
Another
Principle
that
he
can
have
no
skil
in
is
this
,
That
we
must
be
Righteous
by
the
Righteousness
of
another
,
that
nothing
but
a
perfect
Righteousness
,
and
a
Righteousness
out
of
our selves
there
must
be
to
present
us
as
acceptable
before
God
:
This
is
beyond
Reason
.
7
Another
is
this
,
That
the
Foundation
of
all
Happiness
is
Self-denial
,
and
Mortification
;
that
if
a
man
would
be
happy
,
he
must
lay
the
foundation
of
his
happiness
in
denying
of
himself
,
in
denying
his
will
,
and
his
own
thoughts
,
in
the
mortifying
of
the
flesh
,
in
the
opposing
,
especially
that
sin
that
he
is
most
inclinable
to
;
and
there
he
may
lay
the
very
Ground-work
of
his
Happiness
:
This
Reason
wil
not
attain
unto
.
8
The
last
is
this
,
That
there
is
greater
evil
in
the
least
sin
than
there
is
in
the
greatest
affliction
,
as
I
have
demonstrated
out
of
that
great
Point
that
I
have
long
Vide
,
The
Evil
of
Evils
,
or
the
Sinfulness
of
sin
.
since
treated
upon
,
That
the
Evil
of
the
least
Sin
is
greater
than
the
Evil
of
the
greatest
Affliction
whatsoever
;
That
it
is
a
greater
evil
for
a
man
but
to
tell
a
lye
,
or
to
have
an
unclean
thought
,
and
to
give
way
to
it
,
than
it
is
to
suffer
the
loss
of
all
his
Estate
,
than
to
have
all
that
he
hath
consum'd
by
fire
or
water
,
than
to
have
any
Evil
that
can
be
imagined
to
befal
him
:
Now
come
and
tel
this
to
a
man
that
hath
nothing
but
Reason
,
that
walks
by
the
sight
of
his
Eyes
,
these
things
are
a
matter
rather
of
scorn
and
derision
to
him
.
And
yet
truly
,
though
many
that
do
thus
walk
according
to
these
Principles
,
do
not
own
them
,
and
say
that
they
walk
thus
;
but
God
sees
it
that
they
are
acted
by
such
things
as
these
are
,
and
for
such
Principles
as
should
carry
them
on
in
the
way
of
Eternal
Life
,
they
are
above
them
,
and
they
do
not
apprehend
them
:
I
affirm
God
knows
it
,
and
your
Consciences
know
it
,
and
may
tell
you
that
you
do
not
apprehend
those
Principles
that
are
higher
than
Reason
.
But
those
that
walk
by
Faith
,
walk
by
these
Principles
that
are
thus
above
Reason
;
therefore
you
know
what
the
Scripture
saith
,
That
the
Natural
man
perceives
not
the
things
of
God
,
neither
can
he
,
for
they
are
Spiritually
discerned
,
1
Cor
.
Animalis
Homo
,
i.e.
Homo
non
alia
quam
Naturali
animi
luce
praeditus
.
Beza
.
2.
14.
The
Natural
man
cannot
receive
them
,
they
are
but
foolish
and
silly
things
to
him
:
The
Natural
Man
,
{αβγδ}
A
man
that
hath
only
Natural
abilities
and
perfections
.
{αβγδ}
here
,
is
the
same
word
that
in
the
Epistle
of
Jude
,
verse
19.
is
translated
the
Sensual
man
;
that
is
,
one
that
is
carried
on
by
his
Natural
Soul
:
As
there
is
in
Man
a
Sensitive
Soul
,
so
there
is
in
Man
a
Rational
Soul
:
the
Natural
man
here
is
one
that
is
acted
by
his
Rational
Soul
,
and
such
a
one
receives
not
the
things
of
the
Spirit
of
God
▪
the
Water
riseth
no
higher
than
the
Spring
whence
it
came
;
so
Natural
men
can
ascend
no
higher
than
Nature
:
such
a
meer
Animal
,
a
sapless
fellow
we
may
read
of
in
Psal
.
14.
1.
he
cannot
receive
them
,
they
are
foolishness
to
him
,
because
they
are
Spiritually
discerned
;
and
as
I
hinted
before
in
the
matter
of
Sence
,
so
here
in
Reason
,
it
is
the
design
of
God
to
advance
Faith
above
it
,
and
to
beat
down
Sence
,
to
mortifie
the
flesh
.
Now
the
danger
in
mens
walking
according
to
Reason
follows
.
CHAP.
X.
The
Danger
of
mens
walking
by
Reason
.
1
The
way
of
the
Gospel
is
above
Reason
,
Rhetorick
,
and
Logick
.
2
Reason
is
excellent
,
but
if
we
walk
according
to
it
,
it
hardneth
against
God
.
3
The
Word
works
upon
weak
men
sooner
than
wise
,
because
they
cannot
fence
off
the
Truth
,
as
wise
men
with
corrupt
hearts
.
4
It
makes
men
slight
in
Spiritual
Duties
,
without
Communion
.
5
They
will
not
go
through
with
a
Duty
,
but
start
aside
at
every
difficulty
.
6
If
God
work
Grace
upon
them
,
they
will
be
fuller
of
doubts
than
others
in
whose
understanding
the
Devil
hath
no
forge
.
FIrst
in
this
,
That
the
way
that
God
hath
set
for
your
eternal
Life
is
a
way
above
Reason
;
and
it
's
a
special
design
of
God
for
to
befool
the
Wisdom
of
the
World
,
and
to
take
the
wise
in
their
own
craftiness
;
this
is
that
God
aims
at
:
If
you
read
the
first
Epistle
to
the
Corinthians
,
Chap.
1.
Verse
17.
and
so
on
,
there
saith
the
Apostle
,
Christ
sent
me
not
to
Baptize
,
but
to
preach
the
Gospel
;
not
with
wisdom
of
words
,
lest
the
Cross
of
Christ
should
be
made
of
none
effect
:
It
was
Christs
charge
,
that
when
I
came
to
preach
the
Gospel
,
I
should
not
go
in
that
plausible
way
of
Reason
as
others
do
,
in
a
Rhetorical
and
Logical
way
,
and
to
manifest
Art
so
much
;
it
's
true
,
there
's
use
to
be
made
of
Arts
&
Sciences
that
may
be
understood
by
the
light
of
Nature
;
yet
the
way
of
the
Gospel
must
be
that
which
is
above
them
,
and
it
must
be
delivered
in
a
way
above
the
way
of
Reason
,
therefore
saith
he
,
I
came
not
with
wisdom
of
words
,
which
yet
Paul
could
have
done
as
wel
as
another
,
witness
his
Artificial
undoing
of
the
Orators
Speech
,
Act.
26.
but
he
liked
not
to
put
the
Sword
of
the
Spirit
into
a
velvet
Scabbord
that
it
could
not
pierce
,
to
speak
floride
potius
quam
solide
,
as
those
self-seekers
at
Corinth
did
,
that
sought
more
to
tickle
the
ear
,
than
to
affect
the
heart
,
to
please
,
than
to
profit
:
But
the
Apostle
purposely
waved
all
gaudy
,
Court-like
preaching
,
lest
the
Cross
of
Christ
should
be
made
of
none
effect
;
for
the
preaching
of
the
Cross
is
to
them
that
perish
,
foolishness
;
but
unto
them
that
are
sav'd
,
it
is
the
power
of
God
:
They
see
no
wisdom
in
it
;
then
in
the
19.
verse
,
For
it
is
written
,
I
will
destroy
the
wisdom
of
the
Wise
,
and
bring
to
nothing
the
understanding
of
the
Prudent
.
The
way
that
God
hath
to
bring
men
to
Life
,
and
to
Salvation
,
is
to
make
them
fools
first
in
their
own
apprehensions
,
to
convince
them
of
the
corruption
that
there
is
in
their
understandings
:
And
then
in
the
20.
vers
.
Where
is
the
wise
(
the
Teacher
of
Traditions
?
)
where
is
the
Scribe
(
or
Text-man
?
)
where
is
the
Disputer
of
this
world
(
the
Teacher
of
Allegories
and
Mysteries
?
)
Hath
not
God
made
foolish
the
Wisdom
of
this
world
?
and
so
he
goes
on
:
For
after
that
,
in
the
Wisdom
of
God
(
not
by
all
their
Natural
Reason
)
it
pleased
God
by
the
foolishness
of
preaching
to
save
them
that
beleeve
:
For
the
Jews
require
a
sign
,
and
the
Greeks
seek
after
Wisdom
:
But
we
preach
Christ
crucified
,
unto
the
Jews
a
stumbling
block
,
and
unto
the
Greeks
,
foolishness
:
But
unto
them
which
are
called
,
both
Jews
and
Greeks
,
Christ
the
Power
of
God
,
and
the
Wisdom
of
God
:
Even
Christ
and
the
great
things
of
the
Gospel
are
foolishness
to
those
that
walk
according
to
the
sight
of
Reason
:
for
saith
he
,
The
foolishness
of
God
is
wiser
than
men
;
he
speaks
here
in
the
apprehension
of
the
world
,
that
is
,
the
great
things
of
God
are
accounted
by
the
men
of
the
world
but
foolishness
,
I
but
it
's
wiser
than
their
wisdom
,
and
therefore
you
see
your
calling
Brethren
,
how
that
not
many
wise
men
after
the
flesh
,
not
many
mighty
,
not
many
noble
are
called
:
But
God
hath
chosen
the
foolish
things
of
the
world
,
to
confound
the
wise
;
and
God
hath
chosen
the
weak
things
of
the
world
to
confound
the
things
that
are
mighty
;
And
base
things
of
the
world
,
and
things
which
are
despised
hath
God
chosen
,
yea
,
and
things
which
are
not
(
that
are
nought
set
by
)
to
bring
to
nought
things
that
are
.
You
may
see
by
this
Scripture
(
read
it
at
your
leisure
)
how
Gods
design
is
to
blast
the
wisdom
of
the
World
,
and
to
befool
al
worldly
excellencies
;
and
he
hath
so
set
things
in
the
way
of
Salvation
as
those
that
will
stick
according
to
the
rules
of
their
own
Reason
,
must
perish
and
be
undone
eternally
:
they
shall
never
come
to
know
the
things
of
God
.
It
's
a
dangerous
thing
further
(
yet
Reason
,
take
it
considered
without
the
corruption
of
it
,
is
an
excellent
thing
)
but
walking
according
to
it
,
it
turns
that
which
is
an
excellent
thing
in
its
self
to
be
a
mischief
to
thee
,
to
be
a
means
to
harden
thee
against
God
and
his
waies
,
and
to
be
a
means
to
put
off
the
Truths
:
A
man
that
hath
strong
Natural
Parts
,
deep
Reason
,
and
yet
a
corrupt
heart
:
Oh
how
can
this
man
fence
off
the
Truth
of
God
when
others
cannot
:
And
hence
it
is
that
many
times
the
Word
works
upon
those
that
are
weaker
in
Natural
Parts
than
upon
others
,
because
when
the
Word
of
God
comes
to
such
a
one
,
he
hath
nothing
to
fence
off
the
Truth
,
whereas
another
man
that
is
subtil
,
and
hath
strong
Natural
Parts
,
he
will
have
this
and
the
other
Objection
against
it
;
and
surely
this
cannot
be
so
,
because
of
this
reason
▪
and
the
other
reason
;
and
so
seems
to
baffle
the
Truths
of
God
when
indeed
he
doth
but
baffle
his
own
soul
;
and
so
he
ble●●es
himself
that
he
hath
baffled
it
,
and
fenc'd
it
off
,
when
as
it
is
but
for
his
own
ruine
:
And
hence
it
is
that
when
Christ
came
to
preach
,
where
do
you
hear
of
Christs
converting
any
Scribes
and
Pharisees
which
were
the
learnedst
men
o●
the
times
:
And
you
read
of
Paul
that
was
for
a
long
time
together
at
Athens
,
yet
you
never
read
that
there
was
a
Church
set
up
at
Athens
;
there
was
a
Church
set
up
at
Ephesus
,
and
Galatia
,
and
Colosse
,
and
Philipi
:
Now
Athens
was
the
University
,
was
the
place
where
the
Scholers
and
Learned
men
were
,
and
they
derided
Paul
,
and
jeer'd
at
him
,
and
so
the
Pharisees
they
derided
Christ
,
because
they
by
the
strength
of
their
parts
could
put
off
the
Truths
of
God
,
Oh
it
's
a
miracle
to
see
a
man
that
hath
strong
Natural
Parts
,
and
a
corrupt
heart
conver●ed
,
of
all
men
,
if
God
doth
convert
them
,
they
have
cause
to
bless
God
abundantly
:
Oh
they
will
then
see
how
their
Natural
Parts
we●e
opposite
to
the
work
of
Conversion
,
and
stand
and
wonder
how
God
did
over-power
their
Objecting
hearts
.
And
by
the
way
,
you
that
have
weak
Natural
Parts
be
not
discouraged
,
for
perhaps
if
you
had
had
greater
Natural
parts
,
you
might
never
have
come
to
the
understanding
of
Spiritual
things
as
now
you
have
:
You
reade
in
Scripture
of
the
women
that
followed
Christ
and
his
Apostles
;
And
when
as
Paul
was
sent
to
preach
at
Macedonia
,
and
he
had
a
vision
in
the
night
,
saying
,
Come
over
▪
to
Macedonia
and
help
us
:
we
find
that
there
were
but
few
women
that
came
to
hear
Paul
,
and
amongst
the
rest
God
opened
the
heart
of
one
Lydia
a
seller
of
purple
.
Men
of
strong
natural
parts
,
they
fence
off
the
Truths
,
and
keepeth
then
at
arms
end
;
but
men
of
weaker
parts
have
received
them
:
And
now
this
will
be
the
glory
of
God
to
al
eternity
when
you
come
to
Heaven
,
that
God
should
chuse
you
to
reveal
himself
to
,
rather
than
the
great
ones
of
the
world
;
and
therefore
be
not
discouraged
for
the
weakness
of
your
Natural
parts
:
There
's
a
great
deal
of
danger
in
walking
according
to
the
sight
of
mens
Knowledg
and
Reason
.
Again
,
Ther
's
this
further
evil
in
it
,
That
it
makes
men
very
slight
in
Spiritual
Duties
:
Men
that
have
nothing
but
Reason
,
they
will
perform
Duties
,
but
there
's
no
life
nor
vigor
at
all
,
no
warmth
of
their
hearts
,
no
communion
with
God
in
them
;
I
appeal
to
your
Consciences
,
many
of
you
that
have
gone
but
meerly
in
a
fair
Rational
way
before
the
world
,
though
you
do
pray
,
and
come
to
the
Word
,
yet
I
appeal
to
you
,
What
Communion
with
God
have
you
?
Those
that
walk
according
to
Sight
and
Reason
,
are
far
from
enjoyment
of
Communion
with
God
,
their
hearts
are
very
slight
and
dead
in
things
that
are
Spiritual
and
Heavenly
;
all
their
Services
that
they
perform
are
meer
Natural
,
and
therefore
in
a
very
low
and
mean
way
that
they
do
them
:
you
shall
have
those
that
are
far
beneath
them
in
Natural
Parts
,
when
they
come
to
pray
,
Oh
there
's
a
Spiritualness
and
Heavenliness
in
their
Prayers
;
you
shall
have
many
poor
people
of
very
weak
parts
sending
up
groans
and
sighs
in
Prayer
;
but
come
to
some
that
are
Schollers
,
and
they
will
have
fine
quaint
Prayers
,
and
set
Phrases
,
but
no
warmth
at
al
,
no
heat
,
no
spiritualness
at
all
that
there
is
in
them
,
because
they
go
according
to
Reason
,
and
act
no
higher
but
meerly
the
Principles
of
Reason
.
Moreover
,
Those
that
go
according
to
the
Principles
of
Reason
,
may
make
an
onset
upon
some
work
that
God
sets
them
about
,
but
a
thousand
to
one
but
they
will
never
go
through
it
;
if
there
come
any
difficulty
in
the
way
they
will
quickly
be
carried
off
:
there
is
no
way
to
persevere
in
Godliness
,
but
by
being
principled
meerly
by
a
Principle
of
Faith
;
if
you
be
principled
meerly
by
a
Principle
of
Reason
,
you
will
never
go
through
a
Duty
,
but
you
wil
faulter
in
it
when
you
meet
with
any
difficulty
,
or
start
aside
like
a
broken
Bow
.
Again
,
There
is
this
evil
in
it
,
That
if
ever
God
work
Grace
upon
any
,
they
will
be
fuller
of
doubts
,
and
fears
,
and
perplexities
than
others
are
,
ordinarily
it
is
so
;
there
is
this
evil
in
the
remainer
of
corrupt
Reason
,
and
I
have
seen
it
by
the
examples
that
I
have
known
of
many
men
of
excellent
parts
,
they
being
converted
have
had
more
doubts
about
the
Mysteries
of
Religion
,
more
troubled
with
thoughts
of
Atheism
,
more
perplexed
in
many
things
,
and
more
followed
with
fears
about
their
own
Estates
,
they
having
been
so
addicted
unto
Reason
,
there
doth
remain
so
much
strength
of
it
,
after
their
Conversion
as
their
Reason
doth
puzzle
them
extreamly
:
whereas
you
have
many
of
the
meaner
sort
of
people
when
God
works
Sanctifying
Grace
in
their
hearts
,
they
never
have
any
such
doubts
and
fears
,
they
look
at
nothing
but
in
the
morning
to
commit
their
souls
to
God
,
and
read
the
Word
;
and
when
they
meet
with
a
Promise
,
their
souls
close
with
it
,
and
blesse
God
for
it
,
and
so
go
about
their
business
with
comfort
and
joy
,
and
never
call
any
thing
so
into
Question
;
the
Devil
hath
not
a
forge
in
their
understandings
fit
for
his
turn
:
but
certainly
a
mans
understanding
that
is
of
a
large
Capacity
and
not
perfectly
Sanctified
,
the
Devil
can
make
a
great
use
of
the
unsanctified
part
of
it
to
forge
a
great
many
questions
and
doubts
that
wil
puzzle
and
perplex
the
soul
:
So
far
as
thou
walkest
according
to
Reason
,
so
far
thou
wilt
be
brought
into
perplexity
,
and
therefore
there
is
a
great
deal
of
danger
in
walking
according
to
the
sight
of
thine
eyes
.
Wherefore
by
way
of
Application
.
CHAP.
XI
.
Use
1.
We
must
not
follow
the
example
of
men
of
Parts
.
Use
2.
Men
of
Parts
must
be
humble
.
Use
3.
In
the
work
of
Conversion
,
judg
not
according
to
Reason
.
Use
4.
To
rebuke
those
that
come
not
so
high
as
Reason
,
or
as
Heathens
.
Use
5.
Saints
must
have
a
Principle
above
Sanctified
Reason
.
HEnce
you
see
what
a
vain
thing
it
is
to
follow
the
Examples
of
Men
of
Parts
.
USE
I.
If
it
be
so
evil
to
walk
according
to
the
sight
of
mens
Understandings
,
Then
surely
it
's
a
vain
thing
to
walk
as
they
walk
,
and
to
make
their
walk
to
be
the
rule
of
thy
walk
:
Oh
no
,
we
must
not
walk
according
to
our
own
Reason
,
much
less
according
to
the
Reason
of
other
men
;
that
's
a
double
folly
:
It
's
a
folly
and
danger
to
walk
according
to
the
dictates
of
our
own
Reason
;
of
other
mens
,
that
's
a
very
great
madness
.
No
,
we
should
seek
to
God
that
he
would
open
our
eyes
,
that
we
may
understand
and
that
by
a
Principle
higher
than
Reason
,
that
so
we
may
walk
in
a
safe
way
indeed
.
USE
II
.
Secondly
,
Hence
let
men
that
are
of
Parts
learn
to
be
humbled
before
God
:
There
's
nothing
in
the
world
puffs
up
mens
minds
more
than
the
strength
of
Parts
,
than
the
quick
sight
that
they
have
of
things
:
when
they
come
into
company
,
and
they
see
that
they
can
have
fetches
beyond
their
Companion
,
and
can
see
into
a
business
more
cleerly
than
others
,
they
are
ready
to
despise
other
men
,
and
they
are
some
body
in
their
own
thoughts
:
Oh
walk
humbly
before
the
Lord
you
that
have
parts
more
than
others
,
lest
your
parts
be
your
undoing
,
lest
God
gives
you
up
to
walk
according
to
your
own
understandings
,
unto
your
own
Counsels
,
and
then
you
are
undone
.
USE
III
.
It
's
an
Use
of
special
Direction
to
those
that
God
begins
at
first
to
work
the
work
of
Conversion
,
unto
yong
Converts
.
I
beseech
you
consider
of
this
one
thing
,
and
lay
up
this
,
and
if
God
would
but
settle
this
one
thing
home
,
it
may
recompence
you
for
what
difficulties
you
come
through
to
wait
at
Wisdoms
gate
;
that
is
,
When
God
is
beginning
to
make
himself
known
to
you
,
and
to
shew
you
the
things
of
Jesus
Christ
,
and
your
Eternal
Estate
;
take
heed
of
poring
too
much
by
the
eye
of
Reason
,
and
judging
of
things
according
to
Reason
;
it
will
keep
you
off
from
Christ
if
you
do
so
:
If
you
would
indeed
have
the
Word
go
on
graciously
and
comfortably
in
your
hearts
,
you
must
lay
the
naked
Word
and
your
hearts
together
,
and
do
not
puzzle
your selves
by
Reason
,
I
cannot
understand
how
this
and
this
thing
should
be
thus
and
thus
:
As
now
,
a
poor
soul
when
God
begins
to
work
,
the
Devil
casts
in
this
Temptation
,
and
Reason
helps
to
strengthen
it
,
That
such
a
poor
wretch
as
I
,
so
vile
,
so
wicked
,
yet
that
God
should
have
regard
to
me
,
I
that
can
do
nothing
;
there
are
others
that
are
of
great
Parts
,
and
yet
that
God
should
reject
them
that
are
able
to
do
great
things
,
repeat
Sermons
,
and
have
great
Memories
,
and
yet
that
God
should
reject
them
,
and
have
regard
to
me
;
what
Service
can
I
do
for
God
?
surely
it
wil
never
come
to
good
.
I
,
Reason
will
tel
you
so
,
in
a
way
of
Reason
you
cannot
see
how
this
should
be
:
but
when
you
have
to
do
in
matters
that
concerns
your
souls
,
you
must
remember
not
to
be
acted
by
the
eye
of
your
Understanding
,
it
is
dangerous
.
I
remember
Luther
hath
such
a
Speech
,
Reason
is
the
most
cruel
Enemy
to
Faith
that
can
be
:
And
in
another
place
,
saith
he
,
In
the
matters
of
God
we
must
not
be
asking
why
so
,
and
what
's
the
Reason
of
every
thing
:
If
we
walk
according
to
Reason
in
the
great
things
of
Godliness
and
Eternal
Life
,
we
shall
hinder
our selves
exceedingly
;
and
therfore
let
all
yong
Converts
in
the
matters
that
concern
their
Souls
and
Eternal
Estates
,
not
hearken
too
much
to
what
Reason
saith
:
and
though
Reason
say
it
cannot
be
,
yet
know
,
if
the
Word
saith
otherwise
,
I
must
go
according
to
the
Word
.
I
know
not
how
it
should
be
,
I
cannot
see
how
such
a
wretched
heart
as
mine
should
ever
be
brought
to
any
good
at
all
,
and
how
God
should
take
delight
and
Pleasure
in
me
,
and
how
I
should
come
to
have
communion
with
God
,
I
cannot
see
how
ever
I
should
come
to
this
.
Well
,
though
you
cannot
see
it
,
look
at
the
Word
,
and
rather
shut
the
eye
of
Reason
than
follow
the
Dictates
of
Reason
:
we
must
not
walk
by
sight
,
nor
walk
by
the
Eye
of
Reason
.
USE
IV
.
Further
,
It
should
have
been
to
rebuke
those
that
come
not
up
so
high
as
Reason
:
There
be
many
that
walk
in
such
a
base
and
wicked
course
that
Reason
would
convince
them
to
the
contrary
,
and
God
will
bring
their
Reason
against
them
one
day
:
The
Gentiles
that
had
nothing
but
the
sight
of
Reason
,
would
have
scorn'd
such
waies
as
many
walk
in
,
they
did
abominate
those
waies
of
yours
.
Then
how
far
are
you
from
the
walk
of
the
Saints
,
and
walking
with
God
,
that
come
not
to
so
high
a
walk
as
the
very
Heathens
walk
;
they
walk'd
up
more
to
the
Rules
of
Right
Reason
than
thou
doest
.
USE
V.
The
next
thing
is
,
That
a
Saint
should
be
so
far
from
ordering
their
waies
according
to
Reason
,
as
their
very
Sanctified
Knowledg
is
not
sufficient
;
though
they
come
to
have
the
Spirit
of
God
to
Sanctifie
their
Reason
,
yet
they
must
have
a
Ptinciple
beyond
this
.
I
mean
by
this
,
That
Sanctified
Knowledg
is
not
sufficient
:
There
are
many
things
,
and
the
great
and
necessary
things
of
Eternal
Life
,
which
are
things
that
are
to
be
apprehended
by
a
Principle
beyond
Knowledg
,
which
is
Faith
,
that
we
cannot
by
Knowledg
come
to
apprehend
:
As
thus
;
The
Mystery
of
the
Trinity
,
of
the
Personal
Union
of
both
Natures
in
Christ
,
how
these
Bodies
of
ours
should
come
to
be
more
glorious
than
the
Sun
in
the
Firmament
:
it
's
impossible
that
we
should
come
by
Knowledg
to
have
these
things
made
real
to
us
in
this
world
;
no
,
it
must
be
by
Faith
:
that
's
thus
,
The
Evidence
that
we
have
of
them
,
it
is
not
because
we
come
to
understand
these
things
,
how
these
things
should
be
by
any
Knowledg
,
but
meerly
because
we
beleeve
what
God
hath
aid
,
for
that
's
the
difference
between
taking
thing●
by
Faith
,
and
taking
things
by
Knowledg
:
we
do
not
use
to
say
that
we
beleeve
that
twice
Two
is
Four
,
because
that
we
know
it
by
Reason
:
Beleeving
is
grounded
upo●
the
Testimony
of
another
,
and
the
proper
Object
of
Faith
is
such
things
as
are
out
of
the
reach
of
Knowledg
:
I
work
upon
some
Principles
of
Knowledg
,
indeed
there
are
some
Principles
that
I
know
,
and
I
ground
upon
them
,
whereby
I
come
to
know
that
God
saith
thus
and
thus
:
and
then
I
come
to
have
this
made
evident
to
me
by
Faith
,
that
goes
beyond
my
Knowledg
;
for
those
things
that
we
apprehend
by
Faith
,
are
such
things
that
we
shal
have
and
enjoy
when
Knowledg
is
gone
.
In
1
Cor
.
13.
saith
the
Apostle
there
,
We
now
(
saith
he
)
see
through
a
glass
darkly
,
but
then
face
to
face
▪
now
I
know
in
part
,
but
then
shall
I
know
even
as
also
I
am
known
:
our
Sanctified
Knowledg
,
it
's
not
that
which
shall
be
hereafter
:
But
by
Faith
we
come
to
have
the
same
things
in
effect
,
though
not
in
degree
;
as
the
things
of
Heaven
and
Eternal
Life
that
we
shall
enjoy
when
Knowledg
shall
be
done
away
:
Faith
can
get
into
Heaven
to
the
Throne
of
God
,
and
make
evident
and
cleer
to
the
soul
such
things
as
we
cannot
come
to
have
now
by
Knowledg
,
though
our
Knowledg
be
Sanctified
:
Obs●rve
what
I
mean
in
it
,
If
we
had
nothing
but
Knowledg
,
and
Knowledg
Sanctified
,
that
is
,
our
understandings
delivered
from
our
corruption
,
and
made
as
perfect
as
Adams
was
;
yea
,
though
our
Knowledg
had
some
Sanctified
Grace
whereby
we
〈◇〉
able
to
understand
many
Spiritual
things
beyond
what
Adam
did
,
yet
still
there
is
somthing
that
we
cannot
have
by
Sanctified
Knowledg
without
an
higher
Principl●
▪
we
c●●●ot
fetch
in
the
Truths
of
the
Trinity
,
〈◇〉
●he
〈◇〉
●●ion
of
the
Two
Natures
of
Christ
;
●houg●
〈…〉
ngs
have
Grace
in
them
,
yet
t●●re
〈…〉
of
Faith
that
is
able
to
fetch
in
〈…〉
to
be
real
to
the
soul
;
and
that
〈◇〉
t●●nk
the
Apostle
here
meant
,
for
he
speaks
how
〈…〉
s
〈…〉
t
,
When
we
are
at
home
in
the
body
,
we
〈…〉
from
the
Lord
:
we
know
somthing
of
God
●ow
though
we
are
in
the
body
,
I
but
yet
we
are
absent
●om
God
for
all
that
;
for
saith
he
,
We
walk
by
Faith
,
and
not
by
Sight
:
that
is
,
there
are
other
things
of
God
than
we
can
see
,
and
understand
by
Knowledg
,
yet
by
Faith
these
a●e
made
rea●
to
us
,
and
therefore
in
Heb
.
11.
it
i●●aid
there
,
that
Faith
is
the
evidence
of
things
not
s●en
;
Certainly
there
the
Apostle
doth
not
mean
by
things
not
seen
,
only
things
that
I
do
not
see
with
my
bodily
eyes
,
but
it
is
the
evidence
of
things
that
I
cannot
see
with
my
understanding
,
yea
,
I
cannot
in
a
way
of
Knowledg
;
though
my
Knowledg
is
Sanctified
to
me
,
yet
〈◇〉
●ome
by
my
Knowledg
to
take
in
those
things
and
make
them
evident
to
me
,
but
by
Faith
they
are
,
so
that
we
walk
by
Faith
,
and
not
by
Sight
,
beyond
all
our
Natural
Knowledg
,
and
beyond
all
our
Sanctified
Knowledg
,
we
have
a
Principle
that
carries
us
higher
.
CHAP.
XII
.
Saints
expect
greater
Glory
than
they
understand
:
The
Ground
of
Faith
is
Divine
Revelation
,
and
this
is
different
from
Knowledg
,
though
Sanctified
,
which
must
be
done
away
,
when
we
shall
understand
not
by
way
of
Reason
as
now
,
but
by
the
immediate
presence
of
God
.
ONly
this
now
for
the
working
upon
your
hearts
by
it
,
there
's
this
useful
and
fruitful
Note
.
That
certainly
there
are
greater
things
that
the
Saints
by
Faith
are
taught
to
expect
,
and
that
by
faith
are
made
evident
to
them
,
greater
things
than
ever
they
knew
or
could
reach
to
by
any
Spiritual
Understanding
:
we
can
by
our
Spiritual
Understanding
come
to
know
that
there
is
a
great
good
in
communion
and
enjoyment
of
God
;
but
Faith
makes
good
to
us
a
greater
good
than
we
can
know
;
we
have
some
Notions
about
God
and
Heaven
;
but
Faith
is
higher
than
all
our
Knowledg
,
therefore
the
Saints
may
expect
greater
happiness
and
glory
in
Heaven
than
ever
they
understood
.
The
weakest
Christian
that
hath
his
understanding
elevated
by
Spiritual
Illumination
,
is
able
to
understand
such
things
as
the
strongest
man
in
the
world
that
is
ripest
in
his
Natural
Parts
cannot
reach
unto
:
but
ye●
by
the
exercise
of
thy
Faith
thou
maiest
bring
home
to
thy
soul
●he
comfort
of
things
beyond
all
thy
Spiritual
understanding
,
and
so
thou
maiest
pray
to
God
that
he
would
do
thee
good
beyond
what
thou
canst
ask
or
think
:
I
,
this
is
the
life
indeed
of
a
Christian
;
when
a
Christian
doth
not
only
make
use
of
Natural
understanding
,
and
rise
as
high
as
he
can
there
:
But
then
when
a
Christian
is
illuminated
by
Spiritual
illumination
,
and
so
comes
to
understand
the
things
of
God
,
and
then
comes
with
an
Act
of
Faith
;
I
but
there
are
things
that
are
beyond
all
these
things
that
I
know
:
For
Knowledg
is
by
the
Causes
or
by
the
Effects
;
but
now
Faith
goes
beyond
the
taking
in
things
by
Causes
and
Effects
,
it
takes
in
meerly
by
Revelation
,
so
that
Faith
brings
to
the
soul
things
that
are
unutterable
;
as
Paul
saith
of
himself
when
he
was
caught
up
into
the
third
Heavens
,
there
he
heard
words
that
were
unutterable
:
and
so
Faith
doth
raise
the
souls
of
men
to
converce
with
the
things
of
Heaven
that
are
unutterable
,
and
inconceivable
to
their
understandings
.
And
this
is
the
excellency
of
a
Christian
;
when
he
can
walk
thus
,
he
can
walk
on
high
.
This
is
to
walk
with
God
indeed
.
Grace
doth
raise
Reason
higher
than
it
was
,
and
doth
take
away
much
corruption
from
Reason
;
but
yet
the
Principle
of
the
Saints
in
their
walks
is
beyond
their
Sanctified
Reason
:
that
's
thus
,
The
main
thing
that
dot●
guide
and
carry
on
the
Saints
in
their
way
is
that
which
is
beyond
what
can
be
known
by
Reason
in
this
world
,
elevated
to
the
greatest
height
,
as
for
instance
,
The
Principal
things
of
Christian
Religion
that
the
good
of
the
Saints
consists
in
,
cannot
be
known
by
Reason
,
though
elevated
by
Grace
,
it
must
be
in
a
way
of
Faith
and
Beleeving
:
As
one
God
in
three
Persons
,
we
beleeve
it
,
but
we
cannot
know
it
that
there
is
One
in
Three
,
Father
,
Son
,
and
holy
Spirit
,
Reason
can
never
reach
to
this
,
no
,
though
●t
be
Sanctified
.
That
the
way
of
Salvation
is
by
a
Mediator
,
God
and
Man
,
this
is
beyond
Reason
in
the
greatest
height
of
it
:
The
Glory
of
the
Body
,
That
it
should
be
made
more
glorious
than
the
●un
in
the
Firmament
;
the
way
of
our
Communion
with
God
and
Christ
in
Heaven
,
for
God
to
be
all
in
all
;
one
cannot
apprehend
this
by
Reason
,
but
it
must
be
by
a
Principle
of
Faith
:
Let
our
Knowledg
be
raised
by
grace
to
the
height
,
we
can
never
come
to
know
the
causes
of
such
things
as
these
are
:
but
the
ground
of
our
Faith
is
meerly
Divine
Revelation
;
now
to
receive
a
thing
upon
Divine
Revelation
,
is
different
from
the
receiving
of
it
in
a
way
of
Knowledg
;
the
Scripture
is
cleer
in
this
,
and
for
it
take
these
two
or
three
Texts
:
The
first
is
in
1
Cor
.
2.
9.
But
as
it
is
written
,
Eye
hath
not
seen
,
nor
Ear
heard
,
neither
have
entered
into
the
heart
of
man
,
the
things
which
God
hath
prrpared
for
them
that
love
him
:
Eye
hath
not
seen
,
Ear
hath
not
heard
,
neither
hath
it
entred
into
the
heart
of
Man
,
no
not
into
the
hearts
of
the
Saints
by
any
way
of
Knowledg
;
But
God
hath
revealed
them
to
us
by
his
Spirit
,
it
is
by
Revelation
:
There
's
a
great
deal
of
difference
between
having
things
by
way
of
Knowledg
,
and
Revelation
:
When
I
have
things
in
a
way
of
Knowledg
,
I
come
to
understand
them
upon
such
Principles
as
are
written
in
mans
Nature
,
or
when
I
know
that
the
whole
is
greater
than
any
part
,
I
do
not
say
that
I
beleeve
it
,
but
I
know
it
;
but
that
which
I
come
to
beleeve
,
it
's
that
which
we
have
no
evidence
of
by
any
way
of
Reason
,
but
only
by
Revelation
:
There
may
be
many
Reasons
given
in
a
way
of
helping
and
strengthening
us
to
beleeve
the
Scripture
,
and
many
things
in
Religion
;
but
that
which
is
the
ground
and
bottom
of
all
,
must
be
a
Rvelation
by
the
holy
Spirit
,
for
Reason
can
never
reach
to
those
things
that
are
the
very
Principles
of
Faith
,
they
are
beyond
Reason
:
such
things
as
eye
hath
not
seen
,
nor
Ear
hath
heard
,
neither
hath
entred
into
the
heart
of
man
.
And
that
place
in
2
Cor
.
4.
18.
While
we
look
not
at
the
things
which
are
seen
,
but
at
the
things
which
are
not
seen
;
they
are
not
seen
by
us
,
neither
by
Sence
,
nor
any
kind
of
Reason
,
though
never
so
elevated
by
Grace
;
they
are
not
seen
,
but
beleeved
.
And
so
that
in
1
John
,
3.
2.
saith
he
,
Beloved
,
we
are
now
the
Sons
of
God
,
we
are
sanctified
by
the
Spirit
of
God
;
but
it
doth
not
yet
appear
what
we
shall
be
:
we
cannot
understand
by
Reason
,
not
by
any
kind
of
elevation
of
Reason
what
we
shall
be
;
But
we
know
,
that
when
he
shall
appear
,
we
shall
be
like
him
,
for
then
we
shall
see
him
as
he
is
.
We
do
not
now
see
God
in
any
way
of
Reason
so
as
we
shall
then
,
only
we
beleeve
great
things
about
God
,
but
we
are
not
able
to
behold
him
;
therefore
in
1
Pet
.
1.
8.
Whom
having
not
seen
,
ye
love
,
in
whom
,
though
now
you
see
him
not
,
yet
beleeving
:
You
see
how
Beleeving
is
opposed
to
Seeing
of
God
:
therefore
it
's
said
of
Moses
,
He
saw
him
that
was
invisible
;
he
was
invisible
in
a
way
of
Reason
,
but
he
was
seen
in
a
way
of
Faith
:
Faith
doth
rise
higher
than
Sanctified
Reason
.
We
have
some
kind
of
knowledg
of
some
Spiritual
things
;
but
this
knowledg
that
we
have
must
be
done
away
,
therefore
certainly
there
are
things
that
we
beleeve
,
that
are
beyond
our
knowledg
,
beyond
the
knowledg
of
the
Saints
;
for
the
Apostle
in
1
Cor
.
13.
8.
speaks
of
the
knowledg
of
the
Saints
there
,
and
saith
,
Love
never
faileth
:
but
whether
there
be
Prophesies
,
they
shall
fail
;
whether
there
be
Tongues
,
they
shal
cease
;
whether
there
be
Knowledg
,
it
shall
vanish
away
.
It
's
a
very
strange
Expression
,
Whether
there
be
Knowledg
,
it
shall
vanish
away
:
What
our
Knowledg
vanish
away
!
Shall
not
the
Saints
have
Knowledg
in
Heaven
?
Surely
their
Knowledg
,
you
wil
say
,
should
be
encreased
in
Heaven
:
But
the
Text
saith
here
,
that
Knowledg
shall
vanish
away
;
that
is
,
the
things
that
we
shall
come
to
see
in
Heaven
,
they
are
things
that
are
so
high
and
great
,
that
are
beyond
the
coming
to
understand
in
that
way
of
Reason
as
now
we
understand
things
in
this
world
.
We
come
to
have
Knowledg
,
How
?
By
the
Sences
;
for
so
the
Phylosopher
saith
,
Nothing
goes
into
the
Understanding
,
but
first
comes
into
the
Sence
:
We
come
to
have
Knowledg
from
without
,
and
we
come
to
work
from
what
is
presented
from
without
us
;
but
this
same
kind
of
Knowledg
shall
be
done
away
,
we
shal
then
only
be
swallowed
up
in
God
himself
,
in
the
Beatifical
Vision
of
the
most
High
;
we
shall
see
as
we
are
seen
:
Certainly
we
are
seen
,
that
is
,
God
knows
us
not
in
the
way
as
we
know
things
in
this
world
,
and
we
shall
know
God
as
he
knows
us
,
we
shall
have
our
Understandings
inlightened
with
an
immediate
presence
of
God
shining
upon
the
Understanding
,
and
the
Understanding
even
swallowed
up
in
God
himself
,
so
that
Knowledg
shall
be
done
away
:
So
then
,
there
are
things
it
seems
in
Heaven
that
are
beyond
our
Knowledg
,
for
when
we
come
to
enjoy
those
things
,
our
very
knowledg
shall
be
done
away
.
I
remember
that
Mr.
Calvin
upon
this
Scripture
saith
,
That
all
the
Natural
Excellencies
of
men
here
in
this
world
,
the
excellent
Parts
and
Gifts
they
have
in
the
knowledg
of
Arts
and
Sciences
,
shall
be
done
away
;
and
therefore
those
that
have
weak
Natural
Parts
,
may
have
as
cleer
a
sight
and
vision
of
God
as
the
greatest
and
most
learned
men
in
the
world
:
Our
Natural
abilities
that
we
have
here
,
wil
not
be
any
way
helpful
to
us
to
the
knowledg
of
God
when
we
come
to
Heaven
;
but
the
poor
weak
people
that
are
of
low
Understandings
,
so
that
they
scarce
understand
any
thing
in
a
way
of
common
Reason
,
yet
they
shall
have
as
much
Knowledg
of
God
,
and
as
cleer
an
Inlight
into
the
Nature
of
that
pure
Being
of
Beings
,
and
into
the
glorious
things
of
God
,
as
the
greatest
Rabby
that
ever
was
upon
the
face
of
the
Earth
,
for
Knowledg
shall
be
done
away
.
There
are
therefore
things
that
are
beyond
Sence
,
beyond
our
Reason
that
is
elevated
to
the
greatest
height
here
in
this
world
:
and
we
walk
by
Faith
.
This
might
be
of
great
comfort
to
those
that
have
weak
Parts
here
in
this
world
;
though
their
Parts
be
weak
,
yet
that
will
not
hinder
them
in
the
receiving
of
the
glorious
things
of
Heaven
.
But
I
shall
leave
that
about
walking
by
Sight
,
and
come
to
treat
about
that
which
is
the
Principal
Truth
in
the
Text
:
For
we
walk
by
Faith
,
and
not
by
Sight
.
CHAP.
XIII
.
The
Walk
of
a
Saint
on
Earth
,
is
the
Walk
of
Faith
.
What
the
walk
of
Faith
is
,
is
described
,
1
Generally
.
2
Particularly
.
First
,
In
respect
of
its
End
,
which
is
Twofold
:
1.
The
enjoyment
of
Communion
with
God
.
2
The
Glorifying
of
God
(
both
in
a
Gospel
way
.
)
Secondly
,
In
respect
of
its
Rule
.
Thirdly
,
In
respect
of
its
Separation
from
uncleanness
in
thoughts
and
actions
.
Fourthly
,
In
respect
of
its
acting
upon
Christ
for
strength
to
walk
.
Fifthly
,
In
respect
of
its
acting
upon
Christ
for
strength
,
1
To
resist
oppositions
,
persecutions
,
outward
and
inward
.
2
To
get
above
discouragements
.
3
To
be
carried
through
difficulties
.
Sixtly
,
In
respect
of
its
performance
of
Duties
without
self
ends
.
Seventhly
,
In
respect
of
its
real
satisfaction
without
enjoyment
.
Eightly
,
In
respect
of
its
dependancy
upon
God
in
want
of
means
.
Ninthly
,
In
respect
of
its
Progress
.
Tenthly
,
Of
its
constancy
.
Eleventhly
,
Of
its
sutableness
to
things
beleeved
.
The
Walk
of
a
Saint
on
Earth
,
is
the
Walk
of
Faith
.
IN
the
handling
of
this
precious
,
and
absolutely
necessary
Point
.
First
,
I
shall
shew
,
What
the
Walk
of
Faith
is
;
when
a
Saint
may
be
said
to
walk
by
Faith
.
Secondly
,
That
this
is
,
and
ought
to
be
the
only
walk
of
Saints
on
this
side
Heaven
.
Thirdly
,
The
necessity
of
it
.
Fourthly
,
The
Excellency
of
it
.
Fiftly
,
Some
Encouragements
unto
Saints
when
they
want
Sight
and
Sence
.
Sixtly
,
Choice
Rules
that
we
are
to
observe
in
the
want
of
our
Sight
and
Sence
,
yea
,
how
we
should
exercise
Faith
in
the
want
of
all
.
Lastly
,
How
Faith
carries
the
soul
through
all
kind
of
difficulties
in
this
world
;
when
Sight
fails
,
yet
Faith
carries
through
.
These
are
the
Principal
Heads
in
this
Treatise
.
First
,
What
it
is
to
walk
by
Faith
;
briefly
,
and
more
Generally
thus
:
Then
doth
a
Soul
walk
by
Faith
,
when
the
soul
walks
on
in
the
way
that
God
would
have
it
,
when
Sence
and
Reason
is
at
a
stand
,
by
what
Faith
brings
to
it
:
Many
times
a
Christian
in
his
course
finds
all
things
that
appear
to
Sence
and
Reason
to
fail
him
,
and
the
soul
is
at
a
loss
in
respect
of
those
things
,
but
yet
Faith
comes
and
helps
at
a
dead
lift
:
when
Sence
and
Reason
knows
not
how
to
go
any
further
,
Faith
brings
in
that
which
carries
on
the
soul
in
the
way
that
God
would
have
it
:
This
is
to
walk
by
Faith
.
But
more
Particularly
thus
:
To
describe
the
Walk
of
a
Saint
by
his
Faith
.
First
,
The
Scope
and
End
of
the
way
of
a
Saint
is
presented
unto
him
by
Faith
;
for
in
a
walk
,
a
man
looks
at
some
End
:
Now
the
End
and
Scope
of
a
Christians
Walk
,
to
what
he
walks
,
is
Two-fold
.
1
Either
the
enjoyment
of
Communion
with
God
.
2
Or
the
Glorifying
of
God
.
Object
.
But
you
will
say
,
Why
is
it
only
Faith
that
doth
present
this
,
the
Glorifying
of
God
,
and
the
enjoyment
of
Communion
with
him
?
we
may
know
by
Reason
that
we
were
made
for
God
,
and
we
are
to
glorifie
God
in
our
way
in
the
course
of
our
lives
,
Reason
would
tell
us
this
:
and
that
the
chiefest
good
of
a
Rational
Creature
is
in
Communion
with
God
,
Reason
hints
to
us
this
;
why
do
you
say
then
that
Faith
presents
this
to
the
soul
?
though
there
be
no
Faith
,
yet
a
man
by
Reason
may
be
convinc'd
he
ought
to
glorifie
God
,
and
that
his
Happiness
is
in
Communion
with
him
.
Answ
.
To
that
I
answer
this
,
That
indeed
Reason
will
tell
us
these
two
things
,
but
in
a
lower
and
darker
way
than
Faith
doth
,
and
the
happiness
of
man
in
either
of
these
two
things
is
but
Natural
so
far
as
Reason
carries
it
:
Reason
tells
me
I
am
to
glorifie
God
,
let
me
glorifie
God
no
otherwise
than
Reason
tels
me
,
it
's
but
in
a
Natural
way
:
And
Reason
saith
that
my
happiness
is
in
the
enjoyment
of
God
,
but
if
I
enjoy
God
never
any
otherwise
than
Reason
presents
God
to
me
,
I
can
have
but
a
Natural
Happiness
.
But
Faith
goes
further
in
presenting
this
Scope
and
End
of
my
life
:
Faith
tells
me
that
I
am
to
glorifie
God
in
the
way
of
the
Covenant
of
Grace
,
I
am
to
glorifie
God
in
and
by
Jesus
Christ
,
his
Son
;
I
am
in
the
whol
course
of
my
life
to
lift
up
the
Glory
of
God
as
it
is
revealed
in
the
Gospel
,
God
in
Christ
:
and
truly
till
we
come
to
know
this
Glory
that
God
would
have
from
his
Creature
,
namely
the
glorifying
of
him
in
his
Son
,
in
the
way
that
he
hath
propounded
himself
,
we
never
give
him
any
Glory
that
he
accepts
of
.
He
may
so
far
accept
of
it
,
as
he
may
bless
us
with
some
outward
temporal
Blessings
in
this
world
,
but
never
accepts
of
it
to
Eternal
Life
;
A
man
that
hath
never
such
strength
of
Reason
,
and
sees
he
must
not
live
as
a
Beast
,
but
he
must
acknowledg
and
worship
God
that
is
the
Infinite
Supream
Being
of
all
things
,
he
may
come
to
know
this
in
the
light
of
Reason
;
but
if
he
rises
no
higher
,
it
's
but
in
a
Natural
way
,
and
God
accepts
not
of
that
:
But
now
when
the
soul
comes
to
know
God
in
Jesus
Christ
,
and
comes
to
understand
the
brightness
of
the
glory
of
God
as
it
shines
in
the
face
of
Christ
,
and
so
comes
to
honor
him
in
the
way
of
the
Gospel
:
this
is
the
Scope
of
a
Christians
walk
:
And
this
is
to
walk
by
Faith
.
And
when
men
only
in
a
Rational
way
look
at
God
as
the
last
End
,
and
so
as
the
highest
good
,
this
is
but
meer
Natural
:
But
when
I
look
upon
God
in
Christ
as
my
happiness
in
him
,
when
I
look
upon
God
as
communicating
himself
to
his
Creature
through
his
Son
,
look
upon
the
interest
that
my
soul
hath
in
him
through
Jesus
Christ
.
Her's
the
Scope
of
my
life
if
I
be
a
true
Christian
,
the
working
of
my
heart
,
and
all
the
actions
of
my
life
tend
this
way
:
you
never
knew
what
it
was
to
walk
by
Faith
,
except
you
had
the
Scope
of
your
life
presented
to
you
by
Faith
,
shewing
you
what
it
is
to
glorifie
God
in
his
Son
,
and
enjoy
Communion
with
God
in
him
.
And
that
's
the
first
thing
in
the
Walk
of
Faith
.
Secondly
,
The
soul
in
walking
by
Faith
is
guided
by
the
Rule
that
Faith
doth
present
unto
it
:
As
it
hath
the
Scope
and
Aim
that
Faith
doth
present
to
it
,
so
the
Rule
that
doth
guide
it
is
only
presented
to
the
soul
by
Faith
,
only
by
Faith
:
I
confess
Reason
will
go
far
,
will
present
unto
men
many
Rules
for
the
guiding
of
them
in
the
course
of
their
lives
;
such
and
such
a
way
is
sutable
to
right
Reason
,
and
such
a
way
is
against
Reason
,
and
thus
far
your
fair
Civil
worldly
men
go
;
they
see
what
is
according
to
the
Rule
of
right
Reason
,
and
so
they
are
guided
:
But
Faith
presents
a
better
Rule
,
the
Rule
of
the
New
Creature
,
Those
that
walk
according
to
this
Rule
,
(
that
the
Apostle
speaks
of
in
Gal.
6.
16.
)
peace
shall
be
on
them
,
and
the
whol
Israel
of
God
:
This
Rule
is
plainly
the
Rule
of
the
New
Creature
,
For
in
Christ
Jesus
neither
circumcision
availeth
any
thing
,
nor
uncircumcision
,
but
a
new
Creature
;
and
saith
he
,
as
many
as
walk
according
to
this
Rule
,
peace
be
on
them
,
and
mercy
,
and
upon
the
Israel
of
God
:
Faith
shews
to
my
soul
what
the
Rule
of
my
way
is
:
the
Rule
of
the
new
Creature
as
it
is
revealed
in
the
Gospel
,
those
Gospel
Rules
which
I
find
in
the
Word
that
only
are
made
known
to
me
by
Revelation
and
Faith
:
Whatsoever
Revelation
it
be
that
the
soul
doth
receive
,
it
is
enabled
to
receive
it
by
Faith
:
And
so
,
if
it
be
but
meerly
a
History
,
then
we
cal
it
an
Historical
Faith
;
or
if
a
Miracle
,
then
a
Miraculous
Faith
;
or
if
it
be
the
Revelation
about
the
Grace
of
God
in
his
Son
to
my
soul
,
then
it
comes
to
be
justifying
Faith
:
But
the
Nature
of
Faith
in
general
is
that
Vertue
or
Grace
whereby
the
soul
receives
readily
and
freely
the
Revelation
of
the
mind
of
God
in
the
Gospel
where
God
sets
out
the
way
of
bringing
men
to
Eternal
Life
by
Jesus
Christ
:
Now
Faith
,
it
is
the
receiving
of
these
Truths
of
God
thus
revealed
,
and
those
men
that
stick
so
upon
it
,
that
they
will
receive
nothing
but
what
they
can
have
Reason
for
,
they
will
fall
short
in
the
day
of
Jesus
Christ
,
they
will
fall
short
of
that
Rule
that
will
guide
men
to
Eternal
Life
.
And
that
's
the
Second
thing
,
when
the
soul
is
guided
by
such
a
Rule
as
Faith
only
presents
unto
it
.
Thirdly
,
The
Walk
of
Faith
is
,
When
the
way
of
a
Soul
is
likewise
by
Faith
;
that
is
,
the
way
of
Holiness
,
it
is
a
way
that
is
by
Faith
.
Quest
.
You
will
say
,
What
do
you
mean
by
,
The
way
of
Holiness
,
it
is
the
way
that
is
by
Faith
?
Answ
.
By
that
I
mean
this
,
That
whereby
the
soul
comes
to
be
separated
in
its
actions
,
in
the
course
of
it
,
from
al
filthiness
and
uncleanness
,
it
's
Faith
purifies
the
heart
,
it
's
nothing
but
this
:
then
the
soul
walks
by
Faith
,
when
by
receiving
those
Divine
Principles
that
are
revealed
in
the
Word
it
comes
to
be
enabled
to
separate
it
's
self
for
God
from
all
uncleanness
,
and
to
separate
the
actions
of
it
from
the
filth
and
uncleanness
of
the
world
,
from
those
mixtures
of
filth
that
the
actions
of
other
men
are
mingled
withal
;
then
doth
a
soul
walk
by
Faith
when
there
is
that
Power
in
its
beleevings
:
Thou
sayest
thou
doest
beleeve
such
and
such
Truths
that
are
revealed
in
the
Word
,
but
what
power
hath
thy
Faith
to
clense
thee
?
That
's
the
way
of
Faith
when
it
hath
that
power
in
it
to
separate
thee
from
mixtures
and
base
uncleannesses
in
the
workings
of
thy
heart
and
in
the
actions
of
thy
life
.
Fourthly
,
When
Faith
brings
in
strength
unto
the
soul
to
enable
it
to
go
on
in
its
way
:
The
strength
that
a
soul
gets
is
by
Faith
,
the
closing
of
the
soul
with
Jesus
Christ
,
and
by
Faith
drawing
vertue
from
Jesus
Christ
,
as
the
poor
woman
in
the
Gospel
found
vertue
to
come
from
Christ
:
so
when
a
Christian
finds
want
of
strength
to
the
performance
of
any
action
that
God
requires
,
what
doth
he
now
?
it
may
be
some
will
resolve
I
wil
do
thus
and
thus
,
and
leave
my
sin
,
and
set
upon
a
better
Course
,
and
they
go
forth
in
the
strength
of
their
own
Resolutions
,
and
perhaps
they
do
somwhat
,
and
reform
their
lives
a
little
more
than
formerly
they
did
:
I
but
this
is
not
the
walk
by
Faith
;
but
a
Christian
that
walks
by
Faith
,
when
he
comes
to
see
what
God
requires
of
him
,
and
withal
finds
his
own
inability
,
he
then
goes
and
acts
his
Faith
upon
Jesus
Christ
,
and
the
Covenant
of
Grace
,
and
the
Promises
,
and
there
draws
strength
to
enable
him
to
the
performance
of
what
God
requires
of
him
.
Fifthly
,
A
Christian
walks
by
Faith
,
when
Fairh
brings
in
,
not
only
power
to
do
that
which
is
required
,
but
when
there
is
any
opposition
;
Faith
enables
to
resist
opposition
,
to
resist
whatsoever
is
in
the
way
to
hinder
the
Walk
:
As
there
's
either
opposition
from
without
,
Persecution
,
when
men
oppose
such
a
way
,
and
set
themselves
against
it
.
Now
when
a
Christian
acting
of
Faith
can
be
carried
on
,
Though
I
be
weak
otherwise
,
yet
●hrough
Faith
in
Christ
I
can
go
through
opposition
,
and
whatsoever
I
suffer
for
Christ
,
yet
still
through
that
which
Christ
hath
revealed
to
me
in
the
Gospel
.
Or
if
not
outward
,
yet
there
may
be
inward
oppositions
,
the
fiery
Darts
of
the
Devil
;
you
know
the
Scripture
saith
,
That
Faith
is
a
Shield
that
quenches
the
fiery
darts
of
the
Devil
;
not
only
that
keeps
them
▪
off
,
but
quenches
them
;
this
is
a
strange
kind
of
Shield
:
A
Shield
,
especially
when
Darts
,
and
Bows
,
and
Arrows
,
was
of
great
use
:
Here
the
Devil
shoots
fiery
Arrows
;
as
somtimes
in
War
,
they
have
such
a
device
that
they
will
shoot
out
of
Cannons
,
Bullets
red
hot
;
so
the
Devil
he
shoots
fiery
Arrows
:
But
this
Shield
doth
not
only
resist
them
,
but
quenches
the
fiery
Darts
of
the
Devil
.
And
so
Faith
is
an
Anehor
in
the
midst
of
storms
and
tempests
to
keep
the
soul
from
suffering
of
Ship-wrack
;
and
not
only
helps
against
opposition
,
but
lifts
it
up
above
discouragements
,
and
carries
it
through
all
difficulties
:
I
put
these
three
together
;
When
by
what
Faith
brings
in
,
the
soul
is
enabled
to
go
through
oppositions
;
Raised
above
Discouragements
;
And
carried
through
difficulties
;
then
is
a
Christian
said
to
walk
.
Sixtly
,
Then
doth
a
Christian
walk
by
Faith
,
when
his
great
care
is
to
go
on
in
his
Duty
,
but
for
what
shall
become
of
him
,
for
the
success
,
he
can
commit
al
to
God
:
Here
's
a
Christian
walking
by
Faith
,
when
he
so
orders
his
life
,
as
nothing
troubles
him
in
this
world
what
should
become
of
him
,
how
he
should
be
provided
for
,
what
success
he
should
have
;
but
let
me
be
where
the
Lord
would
have
me
,
and
do
what
he
would
have
me
,
and
commit
all
my
waies
and
success
unto
God
alone
.
Seventhly
,
A
Christian
when
he
can
satisfie
his
soul
by
what
he
receives
by
Faith
as
really
and
truly
as
any
other
men
can
satisfie
themselves
in
the
enjoyment
of
any
good
:
Look
what
satisfaction
to
their
spirits
other
men
have
in
the
enioyment
of
what
they
desire
,
that
satisfaction
a
Christian
that
walks
by
Faith
hath
,
in
the
beleeving
what
is
promised
;
he
can
find
as
satisfaction
in
the
beleeving
what
is
promised
,
as
other
men
can
find
in
the
enjoyment
of
what
they
have
for
the
present
:
Oh
this
is
the
walk
of
a
Christian
in
his
way
.
A
man
that
is
not
acquainted
with
this
Grace
of
Faith
,
is
eager
in
the
desiring
of
such
and
such
things
,
and
if
he
cannot
have
his
desire
satisfied
,
he
is
never
quiet
;
nothing
wil
calm
him
but
the
satisfaction
of
his
desire
:
I
but
,
now
a
Christian
can
look
into
the
Promise
,
and
if
he
sees
but
the
good
thing
promised
,
he
is
as
wel
satisfied
in
the
Promise
,
as
the
other
is
in
the
enjoyment
of
his
desire
;
and
indeed
ther
's
a
great
deal
more
satisfaction
in
the
receiving
of
the
Promise
,
than
there
is
in
what
all
the
Creatures
in
the
world
can
afford
for
the
satisfaction
of
our
desires
;
If
God
should
give
us
the
enjoyment
of
all
Creatures
in
the
world
,
they
cannot
so
satisfie
the
desires
of
the
soul
,
as
a
Promise
can
satisfie
the
desires
of
a
Beleever
;
and
this
indeed
is
a
great
mystery
in
this
walk
by
Faith
:
But
this
is
the
way
of
a
Christian
,
and
those
that
understand
what
the
walk
of
Faith
is
,
know
what
I
mean
:
But
unto
carnal
hearts
they
seem
to
be
riddles
,
and
they
think
them
Aery
Conceits
and
Notions
;
but
such
as
know
what
it
is
to
walk
by
Faith
,
know
otherwise
:
Let
but
a
word
of
Promise
be
given
out
,
it
's
enough
for
a
soul
that
walks
by
Faith
:
And
because
this
is
a
great
Point
,
I
'le
given
you
a
Text
or
two
to
shew
what
satisfaction
a
Promise
is
to
a
beleeving
soul
that
walks
by
Faith
.
The
first
Scripture
is
in
2
Chron
.
20.
you
find
that
Jehoshaphat
had
been
praying
to
God
in
the
time
of
a
great
danger
,
and
having
been
praying
,
he
received
an
answer
of
his
prayer
in
the
17.
verse
,
Ye
shall
not
need
to
sight
in
this
battel
,
stand
still
,
move
not
,
and
hehold
the
Lord
towards
you
,
&c.
here
he
receives
the
Promise
:
Mark
then
in
the
19.
verse
,
And
the
Levites
of
the
children
of
the
Kohathites
,
and
of
the
Children
of
the
Korhites
stood
up
to
praise
the
Lord
God
of
Israel
with
a
loud
voyce
on
high
:
They
fell
a
praising
presently
,
they
had
not
got
the
Victory
;
and
in
the
20.
verse
,
there
's
an
Exhortation
to
beleeve
,
Put
your
trust
in
the
Lord
your
God
,
and
ye
shall
be
assured
;
beleeve
his
Prophets
,
and
ye
shall
prosper
:
and
in
the
21.
verse
,
When
he
had
consulted
with
the
people
,
he
appointed
singers
unto
the
Lord
,
and
that
should
praise
the
beauty
of
Holiness
as
they
went
out
before
the
Army
;
and
to
say
,
praise
the
Lord
,
for
his
mercy
endureth
for
ever
:
Was
Jehoshaphat
out
of
his
danger
that
he
set
singers
to
praise
the
Lord
,
for
his
mercy
endured
for
ever
?
No
,
he
was
in
as
great
a
danger
as
before
,
only
he
had
a
Promise
,
and
having
a
Promise
,
he
thinks
of
nothing
but
praising
of
God
,
for
his
mercy
endures
for
ever
:
A
Carnal
heart
would
have
said
,
stay
,
let
us
first
see
what
the
success
wil
be
,
and
then
we
wil
sing
praise
;
nay
saith
he
,
I
have
a
Promise
,
and
I
am
satisfied
as
much
in
that
,
as
another
man
would
be
satisfied
in
the
Victory
.
Another
Scripture
which
is
very
famous
for
this
,
and
that
is
in
the
108.
Psalm
,
7.
verse
,
God
hath
spoken
in
his
Holiness
:
God
hath
spoken
;
the
word
is
,
Come
out
:
What
then
?
I
will
rejoyce
;
presently
,
he
doth
not
stay
for
the
fulfilling
of
the
Word
;
I
have
the
Word
,
and
I
know
he
is
holy
in
all
his
Work
;
I
will
rejoyce
,
I
will
divide
Sechem
,
and
meet
out
the
valley
of
Succoth
;
Gilead
is
mine
,
Manasseth
is
mine
,
Ephraim
also
is
the
strength
of
mine
head
;
Judah
is
my
Law-giver
;
Moab
is
my
washpot
;
over
▪
Edom
will
I
cast
out
my
shoo
:
over
Philistia
will
I
triumph
:
And
all
this
because
God
had
spoken
,
the
thing
was
not
done
;
but
the
Prophet
was
as
much
satisfied
in
the
Word
,
as
in
the
thing
being
done
.
This
is
to
walk
by
Faith
;
When
the
soul
can
be
satisfied
in
a
Promise
as
much
as
others
are
in
the
enjoyment
of
what
they
have
.
Eighthly
,
When
the
Soul
can
depend
upon
God
alone
for
all
,
in
the
want
of
all
means
;
when
all
means
shall
fail
,
and
if
it
would
consult
with
Flesh
and
Blood
,
with
Means
,
with
Second
Causes
,
it
sees
its
self
undone
;
but
in
the
failing
of
all
these
means
,
yet
the
soul
can
depend
upon
God
,
and
yet
conclude
,
It
shall
be
:
As
you
know
that
was
the
Commendations
of
Abraham
when
his
Body
was
even
dead
,
yet
contrary
to
Hope
he
could
beleeve
;
let
become
of
means
what
will
,
yet
it
is
God
that
hath
promised
,
and
I
can
depend
upon
God
in
the
want
of
all
means
.
Ninthly
,
The
Progress
that
the
Soul
makes
in
the
waies
of
Godliness
,
is
by
Faith
;
the
walk
of
a
Saint
is
from
Faith
to
Faith
,
from
one
degree
to
another
;
according
as
Faith
encreases
,
so
there
's
a
Progress
made
in
the
waies
of
Godliness
;
when
a
soul
doth
not
stand
at
a
stay
,
he
is
not
the
same
that
is
was
seven
yeers
ago
,
but
is
got
higher
and
higher
,
and
neerer
to
God
,
and
all
by
Faith
,
Faith
doth
act
the
soul
still
higher
and
higher
to
God
in
a
constant
way
and
course
:
That
Progress
that
a
Saint
makes
is
by
Faith
.
Tenthly
,
The
Constancy
of
enduring
in
a
Christian
Course
,
it
is
likewise
by
Faith
;
as
it
's
said
of
Moses
,
he
endured
;
as
seeing
him
that
is
invisible
,
that
was
invisible
to
Sence
or
Reason
;
but
by
Faith
he
did
endure
:
whatsoever
hinderances
he
had
in
his
way
,
yet
he
kept
on
his
way
to
the
end
,
and
so
received
the
end
of
his
Faith
,
even
the
Salvation
of
his
Soul
.
Eleventhly
,
Yet
one
more
there
is
,
and
that
's
a
General
;
When
a
Saint
doth
in
his
whol
Course
walk
as
it
beseems
one
that
doth
beleeve
such
glorious
things
as
he
doth
,
when
he
holds
forth
in
his
life
,
the
glory
and
beauty
of
those
things
that
he
professes
he
doth
beleeve
;
for
Christians
they
do
profess
their
beleeving
of
very
great
things
;
The
beleeving
in
God
and
Christ
,
and
the
special
interest
that
their
souls
have
in
God
;
the
beleeving
in
the
Covenant
of
Grace
;
the
beleeving
of
the
things
of
the
Kingdom
of
Heaven
,
of
their
everlasting
enjoyment
of
God
there
:
these
are
great
things
:
He
may
be
said
then
to
walk
by
Faith
,
when
in
his
life
and
Conversation
there
is
a
sutableness
,
and
an
agreement
to
all
these
great
things
that
he
professes
he
doth
beleeve
:
You
Christians
,
when
you
speak
of
such
great
things
that
you
say
you
do
beleeve
,
even
such
things
that
the
Angels
desire
to
pry
into
,
do
you
hold
forth
this
in
your
lives
?
This
is
the
walk
of
Faith
,
when
the
walk
of
your
lives
is
sutable
to
what
you
profess
you
do
beleeve
:
Oh
then
put
all
these
together
,
and
then
may
a
Christian
be
said
to
walk
by
Faith
:
When
the
Scope
of
his
Life
,
and
End
of
it
,
is
presented
by
Faith
.
When
the
Rule
of
his
Life
is
by
Faith
.
When
the
way
of
his
life
,
the
separation
from
uncleanness
and
filthiness
,
is
by
Faith
.
When
the
strength
that
he
hath
to
walk
,
is
by
Faith
.
When
the
power
to
resist
opposition
;
To
be
raised
above
Discouragements
;
and
to
go
through
difficulties
,
are
by
Faith
.
When
he
can
take
care
for
nothing
but
only
to
be
where
God
would
have
him
,
and
do
what
God
requires
of
him
,
and
leaves
all
to
God
.
When
he
can
be
satisfied
in
the
Promise
as
well
as
others
can
be
in
the
enjoyment
.
And
when
in
the
want
of
all
means
,
yet
he
can
depend
upon
God
.
When
his
Progress
and
going
on
,
is
through
Faith
;
from
Faith
to
Faith
.
When
his
Constancy
and
Enduring
to
the
end
,
is
by
Faith
.
And
when
in
his
whol
Conversation
he
holds
forth
the
glory
of
his
Faith
,
and
lives
sutable
to
those
great
and
glorious
things
that
he
professes
he
doth
beleeve
:
Here
is
one
that
walks
by
Faith
in
his
Course
,
here
indeed
is
the
life
of
a
Saint
on
Earth
:
And
whereas
the
Scripture
saith
,
the
Just
lives
by
Faith
;
the
holy
Spirit
seems
to
take
a
great
delight
in
the
Phrase
,
for
it
's
very
often
repeated
in
Scripture
:
And
thus
the
Just
lives
and
walks
by
Faith
.
That
's
the
first
thing
.
CHAP.
XIV
.
The
Saints
in
all
Ages
have
walked
by
Faith
.
1
Enoch
.
2
Noah
.
3
Abraham
.
4
Jacob
.
5
All
the
Patriarks
.
6
David
.
7
Jonah
.
8
Church
,
though
they
had
less
means
,
and
a
less
glorious
object
than
we
have
.
I
Might
shew
you
the
Examples
of
the
Saints
at
all
times
,
how
they
have
made
their
walk
a
walk
of
Faith
.
1
As
Enoch's
walking
with
God
was
by
Faith
;
that
is
apparent
in
Heb
.
11.
he
pleased
God
;
and
if
you
read
the
Epistle
of
Jude
,
there
you
shall
see
the
walk
of
Enoch
with
God
,
And
Enoch
also
,
the
seventh
from
Adam
,
prophesied
of
these
,
saying
,
Behold
,
the
Lord
cometh
with
ten
thousands
of
his
Saints
:
Enoch
that
was
the
seventh
from
Adam
,
yet
he
beleeved
the
coming
of
the
Lord
with
ten
thousands
of
his
Saints
though
it
were
almost
six
thousand
yeers
ago
,
yet
Enochs
Faith
reached
to
it
:
Enoch
when
he
saw
ungodly
men
,
and
heard
them
speak
hard
speeches
against
the
waies
of
God
,
looked
beyond
all
their
prosperity
,
and
as
is
he
should
say
,
it
may
be
they
prosper
in
this
world
,
and
they
speak
hard
speeches
;
Oh
the
hard
speeches
that
many
ungodly
men
belch
out
against
the
waies
of
God
:
though
they
prospered
a
while
,
yet
Enoch
could
look
beyond
all
their
prosperity
,
and
by
his
Faith
was
able
to
see
the
coming
of
Jesus
Christ
when
he
shall
come
with
ten
thousands
of
his
Saints
in
all
his
glory
at
the
great
day
,
and
the
sight
of
this
made
Enoch
walk
on
in
his
way
;
as
if
he
should
say
,
let
others
do
what
they
will
,
and
please
themselves
in
their
ungodly
waies
,
and
walk
according
to
the
Flesh
;
I
dare
not
walk
as
they
walk
,
for
why
?
Oh
I
beleeve
the
Coming
of
Christ
in
all
his
Glory
,
Enoch
:
Enoch
that
lived
almost
six
tbousand
yeers
ago
,
yet
he
by
Faith
could
behold
the
coming
of
Christ
,
and
by
that
work
of
his
Faith
was
he
kept
on
in
his
walking
with
God
;
let
men
do
as
they
please
,
yet
he
would
keep
on
constantly
in
his
way
,
and
this
Text
shews
what
it
was
that
kept
him
on
in
his
way
.
2
And
so
Noah
,
he
walked
with
God
in
his
Generation
,
surely
it
was
by
Faith
too
;
that
place
in
Heb
.
11.
shews
plainly
that
it
was
by
Faith
;
By
Faith
Noah
being
warned
of
God
of
things
not
seen
:
Mark
,
he
did
not
walk
by
sight
,
but
being
warned
of
God
of
things
not
seen
as
yet
;
moved
with
fear
,
prepared
an
Ark
for
the
saving
of
his
house
,
&c.
all
was
by
Faith
;
and
indeed
that
which
he
did
,
it
could
not
be
by
any
other
Principle
but
by
Faith
.
For
first
,
That
he
was
so
Godly
in
his
Generation
;
you
read
in
Gen.
6.
that
the
whol
world
had
corrupted
their
waies
,
And
God
saw
that
the
wickedness
of
man
was
great
in
the
Earth
,
and
that
the
very
imagination
and
thoughts
of
his
heart
was
only
evil
continually
:
this
was
the
corruption
of
the
times
wherin
Noah
lived
;
what
kept
Noah
upright
all
this
time
,
when
mens
wickedness
was
so
great
,
and
God
was
resolved
to
destroy
men
from
off
the
face
of
the
Earth
;
but
saith
he
,
Noah
found
grace
in
the
Eyes
of
the
Lord
,
and
Noah
was
a
just
man
,
and
perfect
in
his
Generation
,
and
Noah
walked
with
God
;
surely
it
was
by
Faith
:
What
could
it
be
but
a
Principle
of
Faith
that
should
make
Noah
fall
upon
building
of
an
Ark
one
hundred
and
twenty
yeers
before
?
God
tells
Noah
that
there
should
be
a
Flood
come
upon
the
Earth
,
and
therefore
bids
him
build
him
an
Ark
:
An
Ark
!
we
never
read
of
any
such
vessel
to
swim
in
the
Water
:
Noah
might
have
had
a
thousand
Reasonings
;
What
should
I
that
am
upon
dry
Land
,
and
well
,
must
I
go
and
build
a
Vessel
that
must
carry
me
in
the
Water
?
and
I
build
,
what
I
alone
,
am
I
wiser
than
all
besides
?
they
will
come
and
mock
,
and
what
new
kind
of
fine
thing
is
this
that
you
are
a
building
?
To
what
purpose
should
I
go
to
build
an
Ark
?
I
am
no
Marriner
,
and
I
know
not
how
to
mannage
it
:
I
but
I
must
build
it
;
and
by
Faith
he
went
on
in
his
way
.
And
then
suppose
that
a
Flood
should
come
and
destroy
the
whol
Earth
,
is
it
a
likely
thing
that
the
Water
should
come
up
upon
the
top
of
high
hills
?
Yet
Noah
beleeved
this
.
And
then
,
All
my
Neighbors
that
are
about
me
,
may
kill
me
if
they
please
,
and
put
me
out
of
the
Ark
,
and
take
it
themselves
:
Sence
and
Reason
would
tell
him
so
;
and
yet
Noah
went
on
in
his
way
.
Well
,
But
suppose
God
do
put
me
into
the
Ark
,
and
keep
other
men
that
they
should
not
take
it
from
me
,
but
that
I
should
have
the
benefit
of
it
:
I
but
then
God
tells
me
that
there
must
be
in
it
all
manner
of
Creatures
,
two
and
two
to
come
into
the
Ark
,
all
venemous
Creatures
,
and
wild
and
savage
Creatures
,
they
may
destroy
me
?
I
but
Noah
beleeved
this
,
that
God
would
preserve
him
.
Again
,
I
must
have
an
Ark
in
which
may
be
all
sorts
of
Creatures
,
and
food
for
all
these
,
what
Vessel
would
be
able
to
hold
this
:
But
yet
Noah
beleeved
God
.
I
but
when
they
are
there
,
surely
the
very
filth
that
would
come
from
those
Creatures
,
would
poyson
me
:
yet
Noah
still
beleeved
.
And
when
I
am
in
the
Ark
,
and
all
the
World
shall
be
covered
over
with
Water
,
what
shall
become
of
me
at
last
?
yet
he
beleeved
that
God
would
provide
for
him
.
God
put
Noahs
Faith
to
it
,
and
by
Faith
he
went
into
the
Ark
,
and
was
preserved
there
:
It
was
the
walk
of
Faith
that
was
Noahs
walk
in
his
Generation
.
3
I
might
likewise
shew
you
the
walk
of
the
Saints
in
other
times
;
As
of
Abraham
,
how
when
he
first
came
from
his
Fathers
house
,
what
a
walk
he
took
to
walk
into
the
Land
of
Canaan
,
and
then
afterwards
into
Egypt
,
up
and
down
from
place
to
place
,
and
had
not
any
possession
at
all
but
of
a
burying
place
,
and
was
in
the
midst
of
dangers
and
oppositions
from
time
to
time
,
and
how
God
tried
him
in
the
main
thing
that
he
promised
him
.
Oh
the
walk
of
Abraham
by
Faith
,
was
very
famous
.
4
And
then
the
walk
of
Jacob's
Faith
.
5
And
of
all
the
Patriarks
:
the
History
of
the
Bible
wil
discover
to
you
the
walk
of
all
their
Faith
.
6
And
the
walk
of
Davids
Faith
;
after
the
promise
of
a
Kingdom
,
yet
how
he
was
hunted
up
and
down
in
the
Wilderness
like
a
Partridg
.
7
And
Jonah
when
he
was
put
into
the
Whales
Belly
,
yet
he
still
cries
to
the
Lord
,
and
there
acts
Faith
.
8
And
the
Church
of
God
in
general
,
besides
particular
Saints
:
that
place
in
Lam
.
3.
shews
the
notable
work
of
Faith
in
the
Church
of
God
when
they
were
in
the
greatest
distress
,
and
under
the
Captivity
of
their
Enemies
;
at
the
24.
verse
,
The
Lord
is
my
Portion
,
saith
my
soul
,
therfore
will
I
hope
in
him
:
The
Lord
is
good
to
them
that
wait
for
him
,
to
the
soul
that
seeketh
him
.
The
Lord
is
my
portion
,
saith
my
soul
:
As
if
the
Church
should
say
thus
,
If
I
should
consult
what
Reason
saith
,
and
what
Sence
saith
,
and
what
Temptation
saith
,
and
what
the
World
saith
,
they
would
all
say
that
God
had
forsaken
me
,
that
God
hath
left
me
:
But
I
will
not
regard
what
Sence
saith
,
what
Reason
saith
,
what
Temptation
saith
,
But
the
Lord
is
my
portion
,
saith
my
soul
;
I
will
conclude
of
this
in
the
greatest
distress
that
I
am
in
,
yet
still
the
Lord
is
my
portion
,
saith
my
soul
.
Still
she
holds
to
this
in
the
midst
of
all
her
distresses
:
and
we
need
not
instance
in
further
particulars
the
11.
chapter
of
the
Epistle
to
the
Hebrews
,
is
a
Comment
upon
my
Text
,
there
you
have
the
walk
of
the
Saints
one
after
another
,
from
Enochs
time
to
the
Macabees
.
And
yet
take
this
one
Note
,
they
had
not
the
means
of
Faith
as
we
have
,
they
had
not
the
object
of
Faith
revealed
to
them
so
gloriously
as
we
have
:
Oh
when
we
read
the
11.
chapter
of
the
Epistle
to
the
Hebrews
,
it
should
make
us
ashamed
for
,
and
troubled
in
the
consideration
of
our
Unbelief
:
Oh
the
glorious
work
of
Faith
that
was
in
those
Primitive
Saints
.
The
work
of
Precious
Faith
in
them
appeared
very
gloriously
;
therefore
it
should
occasion
such
a
Meditation
as
this
:
Oh!
Should
they
that
lived
in
the
time
of
the
old
Testament
,
or
before
the
New
,
yet
should
they
thus
walk
by
Faith
?
Oh
how
much
more
then
should
we
that
live
in
the
time
of
the
new
Testament
!
Had
they
had
but
the
four
Evangelists
to
read
over
,
of
Christs
being
come
in
the
flesh
,
and
the
manner
of
his
coming
,
being
born
and
living
;
and
the
Sermons
of
Christ
,
had
they
them
but
to
have
read
over
,
and
the
Stories
of
his
Apostles
in
the
Acts
,
and
the
great
mysteries
of
Grace
that
are
revealed
in
the
Epistles
that
we
have
;
Oh
what
Faith
do
you
think
would
there
have
been
in
them
then
!
Read
but
the
old
Testament
,
and
how
little
have
you
there
of
Jesus
Christ
,
of
the
Covenant
of
Grace
,
and
of
the
things
of
Eternal
Life
;
no
,
the
Apostle
saith
,
that
Glory
and
Immortality
were
brought
to
light
by
his
Gospel
;
it
was
little
known
in
the
time
of
the
Law
,
and
yet
the
glimmerings
that
they
had
of
those
Objects
of
Faith
,
did
strengthen
them
,
and
carried
them
through
difficulties
and
oppositions
whereby
they
were
enabled
to
walk
by
Faith
:
And
so
it
is
recorded
of
them
for
their
Honor
even
to
the
end
of
the
World
;
They
received
a
good
report
by
their
walking
by
Faith
,
to
be
an
Example
to
us
;
Oh
that
we
that
are
Christians
,
and
profess
our
beleeving
in
such
glorious
things
as
we
do
,
we
should
be
ashamed
that
we
are
led
so
much
by
Sence
and
Reason
as
we
are
:
Oh
let
us
labor
above
all
things
to
manifest
the
Glory
of
Faith
,
for
't
is
this
that
God
especially
aims
at
:
't
is
the
great
design
that
God
hath
to
lead
his
people
along
in
such
a
way
as
may
magnifie
this
grace
of
Faith
:
and
therefore
those
of
you
do
most
honor
God
in
the
world
that
do
most
walk
by
Faith
;
not
those
men
and
women
that
have
most
comforts
,
they
do
not
most
honor
God
;
those
men
and
women
that
have
most
honors
in
the
world
,
and
most
encouragements
in
the
waies
of
obedience
,
these
are
not
them
that
do
bring
most
honor
to
God
;
but
those
that
do
walk
most
by
Faith
:
when
the
Lord
looks
from
Heaven
,
and
sees
a
poor
Creature
that
wants
Sence
,
and
hath
not
those
encouragements
that
others
have
,
and
it
may
be
thou
art
not
used
in
such
excellent
service
that
others
are
,
and
thou
thinkest
thus
;
Oh
the
Lord
hath
little
use
of
me
,
I
am
not
imployed
in
such
things
as
others
are
imployed
in
,
I
do
little
Service
for
God
in
my
Generation
:
I
but
doest
thou
exercise
Faith
in
thy
afflicted
condition
,
in
thy
low
condition
,
in
that
condition
of
thine
where
thou
seemest
as
though
God
did
but
little
regard
thee
,
canst
thou
beleeve
and
exercise
Faith
in
such
a
condition
?
know
that
this
is
acceptable
before
the
Lord
,
and
thou
by
the
exercise
of
faith
in
thy
low
condition
,
mayest
bring
more
honor
to
God
than
many
that
have
excellent
parts
and
gifts
,
and
are
imployed
in
glorious
Service
for
God
:
But
of
that
we
shal
have
occasion
to
speak
more
further
when
we
come
to
that
head
of
shewing
the
excellency
of
Walking
by
Faith
.
CHAP.
XV
.
The
necessity
of
walking
by
Faith
:
1
Because
the
waies
of
God
are
mean
and
vile
to
Sence
and
Reason
.
2
That
there
may
be
an
agreement
between
us
and
God
.
3
Because
many
things
that
are
the
Rule
of
our
lives
,
depend
meerly
upon
the
will
of
God
revealed
without
Reason
.
4
That
we
may
see
the
Authority
of
the
Rule
,
and
make
it
come
with
power
to
our
hearts
.
5
That
we
may
see
the
reallity
of
Spiritual
things
.
6
That
we
may
see
through
the
colors
and
vain
shews
that
are
put
upon
the
waies
of
Sin
.
7
Because
the
waies
of
God
do
somtimes
seem
contrary
to
his
Word
.
8
Because
of
oppositions
,
outward
and
inward
.
9
Because
by
it
only
we
please
God
.
10
Because
the
End
of
the
Saints
Walking
,
is
above
Reason
.
11
Because
the
efficacy
of
all
means
we
use
for
any
good
,
depends
upon
Faith
.
IN
a
Saints
walking
with
God
,
his
walk
by
Faith
hath
a
Principal
share
.
I
have
shewed
what
it
was
to
walk
by
Faith
.
And
then
,
that
it
was
the
walk
of
the
Saints
:
this
is
finished
.
I
shal
proceed
unto
the
necessity
of
this
walking
by
Faith
,
and
the
Excellency
of
it
:
If
a
Christian
doth
not
walk
by
Faith
,
he
will
certainly
miscarry
in
his
way
.
First
,
The
absolute
Necessity
that
there
is
of
it
:
If
we
wil
profess
our selves
real
Saints
,
and
walk
with
God
,
we
must
have
a
great
use
of
the
Grace
of
Faith
in
all
our
waies
.
1
The
necessity
of
walking
by
Faith
is
this
,
Because
that
the
waies
of
God
have
a
great
deal
of
outward
meanness
in
them
,
and
appears
to
be
vile
to
Sence
&
to
natural
Reason
;
even
the
great
things
of
the
Gospel
,
they
are
foolishness
to
a
carnal
heart
.
I
remember
Tacitus
that
was
a
great
Scholler
,
speaks
of
the
way
of
the
Jews
(
which
were
the
only
people
of
God
)
the
Way
and
Customs
that
God
taught
them
,
That
it
is
absurd
,
and
a
sordid
Way
;
and
yet
no
people
upon
Earth
had
the
mind
of
God
revealed
to
them
,
but
they
in
their
time
:
and
Josephus
tells
of
one
that
speaking
of
the
Jews
,
saith
,
They
are
hateful
to
men
,
and
more
foolish
than
the
very
Barbarian
:
These
thoughts
have
carnal
hearts
of
the
Waies
of
God
;
they
are
very
mean
and
vile
,
therefore
there
is
need
of
Faith
to
shew
us
the
way
that
we
should
walk
in
.
2
There
is
a
necessity
of
Faith
,
That
there
may
be
an
Agreement
between
us
and
God
,
Can
two
walk
together
and
not
be
agreed
?
How
can
there
be
an
Agreement
between
God
and
our
souls
but
by
Faith
?
Rom.
5.
1.
Being
justified
by
Faith
we
have
peace
with
God
;
our
peace
with
God
doth
not
come
from
any
obedience
to
the
Commandement
,
but
by
Faith
;
it
is
not
the
reforming
thy
life
,
though
that
must
be
,
for
it
's
a
sign
thou
art
not
at
peace
with
God
if
thou
doest
not
reform
thy
life
;
but
all
these
do
not
make
up
thy
peace
,
that
which
makes
up
thy
peace
with
God
is
thy
Faith
in
Christ
;
yea
,
and
when
a
Beleever
hath
made
peace
with
God
,
yet
afterwards
he
may
do
that
which
shal
break
his
peace
,
the
sence
and
the
comfort
of
it
,
yea
,
and
so
far
break
as
there
may
be
a
fatherly
displeasure
against
him
;
now
it
must
be
faith
that
must
it
up
,
't
is
not
enough
to
think
thus
,
I
have
done
that
which
hath
broke
my
peace
with
God
,
The
comfort
of
it
to
my
soul
,
I
will
amend
,
and
reform
,
that
's
good
,
but
that
's
not
the
thing
that
thou
must
rest
on
:
I
but
I
will
renew
my
Faith
,
and
exercise
that
upon
Christ
,
and
so
make
up
my
breach
:
Reforming
that
will
follow
upon
it
;
but
the
main
thing
that
makes
the
Agreement
,
it
's
the
work
of
Faith
,
and
therefore
Faith
is
absolutely
necessary
.
3
Faith
is
of
absolute
necessity
to
walk
by
,
Because
that
many
things
that
are
to
be
the
Rule
of
our
lives
,
depend
meerly
upon
the
will
of
God
as
it
is
revealed
in
the
Word
without
any
Reason
given
for
it
:
I
confess
there
are
many
things
of
the
mind
of
God
that
we
may
see
a
Reason
for
,
yea
,
there
are
some
Principles
in
mans
Nature
,
that
are
not
wholly
done
away
by
the
fall
,
that
will
shew
to
him
that
such
and
such
things
are
Rules
for
him
to
walk
by
:
but
there
are
others
that
are
meerly
by
the
will
of
God
without
any
Reason
at
all
,
and
therefore
there
is
a
necessity
of
Faith
for
the
discovering
of
them
unto
us
.
4
There
is
a
necessity
of
Faith
,
That
we
might
come
to
see
the
Authority
of
the
Rule
by
which
God
would
have
us
to
walk
:
though
we
may
by
Reason
see
somwhat
,
yet
there
is
a
Divine
Lustre
and
Authority
in
the
Rule
that
we
cannot
come
to
know
but
by
beleeving
:
in
the
119.
Psalm
,
66.
verse
,
saith
David
there
,
Teach
me
good
Judgment
and
Knowledg
;
for
I
have
beleeved
thy
Commandements
:
Here
you
see
the
Commandements
of
God
are
an
object
of
Faith
,
as
well
as
the
Promises
,
which
many
do
not
think
of
;
they
think
their
Faith
is
only
to
act
upon
the
Promises
,
I
but
Faith
is
to
act
upon
the
Commandements
:
That
which
is
received
by
beleeving
,
is
received
in
another
way
than
that
which
is
received
by
Reason
;
as
if
he
should
say
,
I
see
some
Reason
in
thy
Commandements
,
I
but
there
is
a
Divine
Authority
,
and
lustre
and
glory
in
thy
Commandements
which
is
beyond
that
which
is
to
be
revealed
by
Reason
,
and
that
I
receive
by
Faith
:
I
by
Faith
have
come
to
see
and
apply
that
infinite
Mercie
,
and
Glory
,
and
Authority
that
there
is
in
thy
Commandements
:
Oh
that
we
could
but
learn
this
,
to
beleeve
the
Commandements
as
well
as
to
understand
the
Commandements
,
or
to
be
convinced
by
Reason
of
them
,
that
we
are
not
to
Lye
,
nor
Swear
,
nor
prophane
the
Sabbath
,
nor
commit
Adultory
,
nor
do
any
act
of
Injustice
;
these
things
we
may
convince
mens
Consciences
of
:
I
but
yet
they
do
not
beleeve
the
Commandements
,
that
is
,
the
infinite
dreadful
Authority
that
there
is
in
them
,
for
this
,
Reason
doth
not
bring
with
power
to
the
soul
:
Oh
those
that
God
works
Faith
in
,
they
come
to
see
,
and
to
apply
another
kind
of
Authority
in
the
Rule
than
they
have
done
heretofore
:
therefore
there
is
a
necessity
of
Faith
in
our
walking
,
even
to
make
the
Commands
of
God
to
come
with
power
to
our
hearts
.
5
There
's
a
necessity
of
Faith
that
we
might
come
to
see
the
Reallity
of
Spiritual
things
;
they
are
all
but
Notions
to
us
until
we
come
to
have
the
use
of
the
Grace
of
Faith
in
the
course
of
our
lives
;
we
may
talk
of
Justification
,
and
Sanctification
,
and
Adoption
,
and
Reconciliation
,
and
of
the
Love
of
God
shedding
abroad
,
and
of
the
Spirit
of
God
,
and
being
guided
by
Gods
Spirit
,
and
the
Priviledges
of
the
Saints
,
and
such
things
;
we
indeed
speak
of
these
things
,
but
they
are
but
meer
Fancies
and
Notions
to
us
till
we
come
to
have
Faith
,
and
Faith
gives
a
real
Being
;
according
to
that
in
Heb
.
11.
Faith
is
the
substance
of
things
hoped
for
,
it
gives
a
substance
to
them
,
and
makes
them
to
appear
the
most
real
things
in
the
World
,
therefore
there
is
a
necessity
of
Faith
for
the
making
of
Spiritual
things
to
be
Reallities
to
the
soul
.
6
There
's
a
necessity
of
Faith
in
our
walking
,
That
we
may
be
able
to
see
through
the
colors
and
vain
shews
and
pretences
that
are
upon
the
waies
of
Sin
,
we
shall
be
gul'd
and
deceived
else
by
the
color
,
and
pretences
,
and
fair
shews
that
are
put
upon
these
,
those
guildings
that
are
upon
the
waies
of
Sin
;
Sin
will
appear
very
fair
and
specious
:
the
most
dangerous
and
desperate
waies
of
Sin
,
wil
present
themselves
seemingly
desirable
to
us
,
except
we
have
a
piercing
eye
of
Faith
to
look
beyond
present
things
:
Faith
is
necessary
in
our
walk
that
we
may
see
through
those
paintings
and
daubings
that
are
put
upon
the
waies
of
sin
,
that
we
may
look
beyond
things
that
are
present
,
it
's
said
of
carnal
hearts
,
that
they
do
not
see
afar
off
,
2
Pet
.
1.
8.
If
these
things
be
in
you
,
and
abound
,
they
make
you
that
you
shall
neither
be
barren
,
nor
unfruitful
in
the
knowledg
of
our
Lord
Jesus
Christ
:
but
he
that
lacketh
these
things
is
blind
,
and
cannot
see
afar
off
:
He
can
see
only
things
that
are
present
;
but
you
that
have
the
knowledg
of
Christ
,
can
see
afar
off
.
Oh
there
's
a
great
necessity
of
Faith
in
the
course
of
our
lives
.
7
A
great
necessity
of
Faith
there
is
in
our
walk
in
the
course
of
our
lives
,
because
that
God
doth
seem
in
●is
way
to
go
often
so
contrary
to
what
he
speaks
in
his
Word
,
therefore
I
shewed
you
that
Sence
and
Reason
is
not
enough
,
:
But
now
I
am
to
shew
you
the
necessity
of
Faith
,
because
that
God
in
his
waies
will
appear
to
go
so
contrary
to
his
Word
that
we
shal
not
be
able
to
see
them
:
To
that
I
have
shewed
you
,
that
God
in
his
Works
doth
somtimes
seem
to
go
contrary
to
his
Word
,
As
in
Ahraham
:
I
'le
give
you
some
other
Instances
;
As
his
bringing
of
his
people
Israel
to
the
Land
of
Canaan
;
he
promised
to
them
a
Land
that
should
flow
with
Milk
and
Honey
:
they
were
brought
into
the
Southern
part
of
the
Land
at
first
,
that
for
the
greater
part
was
the
most
barren
,
only
some
little
might
be
fruitful
;
but
it
was
of
all
the
Land
the
dryest
part
,
and
the
most
fruitless
;
and
this
is
the
reason
o●
that
Expression
that
we
have
in
the
126.
Psalm
,
4.
saith
the
Psalmist
there
,
Turn
again
our
Captivity
O
Lord
,
as
the
streams
in
the
South
;
the
streams
that
were
in
the
South
were
mighty
refreshing
and
comfortable
;
there
were
streams
in
other
parts
of
the
Land
as
well
as
there
;
but
they
were
most
comfortable
,
because
that
the
Southern
part
of
the
Land
was
so
dry
and
barren
,
and
therefore
any
streams
in
the
South
were
very
refreshing
unto
the
people
;
and
thence
is
this
Phrase
,
Turn
again
our
Captivity
as
the
streams
in
the
South
:
God
brings
his
people
into
the
barrennest
place
at
first
;
what
was
this
for
,
but
to
try
their
Faith
?
It
seemed
to
be
contrary
to
what
God
said
of
the
Land
,
that
it
should
flow
with
Milk
and
Honey
:
And
so
if
you
read
the
20.
of
Judges
,
28.
31.
compared
,
God
made
a
Promise
of
Victory
to
the
People
,
and
yet
you
shall
find
,
that
though
he
promised
them
Victory
,
at
first
there
was
a
slaughter
made
,
and
such
a
slaughter
as
encouraged
the
enemy
to
hope
for
a
victory
over
them
again
the
second
time
:
After
God
makes
the
largest
and
fullest
Promises
of
mercy
to
his
people
it
's
his
usual
way
to
seem
to
go
quite
contrary
:
Oh
the
waies
of
God
are
unsearchable
and
his
judgments
are
past
finding
out
:
If
there
be
not
Faith
,
we
shall
presently
be
offended
when
we
see
that
the
Works
of
God
seem
to
go
contrary
to
that
word
that
we
have
thought
we
have
beleeved
in
.
8
A
necessity
there
is
too
in
respect
of
the
strong
oppositions
that
the
Saints
meet
withal
in
their
way
;
they
meet
with
the
Devil
,
and
World
,
and
Flesh
,
and
all
opposing
them
in
their
way
,
the
oppositions
from
the
world
by
waies
of
scorn
,
and
contempt
,
and
persecution
,
and
it
may
be
opposition
from
their
kindred
,
from
their
Parents
,
from
their
Governors
,
from
their
neerest
yokefellow
,
bosom
friend
;
if
there
be
not
Faith
to
help
against
al
these
,
the
soul
would
never
endure
;
Moses
endured
by
seeing
him
that
is
invisible
.
So
in
inward
oppositions
,
from
temptations
within
,
from
the
strong
corruptions
that
are
within
the
soul
,
except
Faith
comes
in
the
soul
wil
soon
fade
away
:
there
's
a
notable
Scripture
that
we
have
in
the
64.
of
Isa
.
6
,
7.
mark
there
the
complaint
of
the
Church
in
the
time
of
their
affliction
and
trouble
,
All
we
(
saith
the
Prophet
in
the
name
of
the
Church
)
do
fade
as
a
leaf
,
and
our
iniquities
like
the
wind
,
have
taken
us
away
:
Oh
their
hearts
were
down
and
discouraged
;
but
what
's
the
Reason
of
this
?
And
there
is
none
that
calleth
upon
thy
Name
,
that
stirreth
up
himself
to
take
hold
on
thee
;
This
was
the
Reason
why
they
faded
away
like
a
leaf
:
when
a
leaf
wants
moisture
,
and
hath
the
Sun
to
dry
it
,
it
soon
fades
away
:
so
it
was
with
them
,
they
met
with
trouble
and
oppositions
,
inward
and
outward
,
so
that
like
a
leaf
they
did
fade
away
;
but
it
was
upon
this
ground
,
Because
none
stir'd
up
himself
to
take
hold
on
God
,
because
they
did
not
act
Faith
upon
him
:
In
the
time
of
their
sufferings
when
they
were
in
a
low
and
afflicted
condition
,
when
temptations
and
troubles
came
,
then
they
should
have
stir'd
up
themselves
to
have
taken
hold
on
God
;
had
they
but
had
the
use
and
exercise
of
Faith
then
,
they
should
not
have
had
cause
to
have
made
such
complaints
,
and
therefore
a
necessity
there
is
of
Faith
for
the
overcoming
of
strong
oppositions
;
Set
Reason
,
or
Experience
many
times
against
oppositions
that
a
Christian
meets
withal
in
his
way
,
and
they
are
but
as
Paper
walls
to
keep
Bullets
off
:
But
now
Faith
can
set
even
Christ
himself
,
and
the
Promises
of
the
Covenant
of
Grace
;
and
these
are
as
a
Brazen
wall
against
oppositions
;
it
's
faith
that
doth
quench
the
fiery
darts
of
the
Devil
.
A
man
hath
strong
temptations
,
and
there
comes
in
the
fiery
darts
of
the
Devil
thick
upon
him
:
Now
he
begins
to
Reason
with
himself
;
here
's
these
temptations
,
and
why
should
I
yield
to
them
?
if
I
yield
,
I
shall
bring
shame
to
my self
:
Alas
,
this
is
but
as
a
paper
wall
in
comparison
;
and
if
I
yield
to
such
temptations
,
I
shall
bring
a
great
deal
of
trouble
and
affliction
to
my self
,
and
my
conscience
wil
not
let
me
alone
,
but
fly
in
my
face
:
these
are
some
things
to
help
against
a
temptation
,
but
they
are
al
but
as
paper
walls
in
comparison
of
the
actings
of
faith
upon
God
and
Jesus
Christ
:
If
the
soul
could
but
stir
up
it
's
self
to
take
hold
upon
God
in
Jesus
Christ
,
this
would
strengthen
it
far
more
,
and
be
as
a
Brazen
wall
in
comparison
of
the
other
.
9
And
then
another
thing
that
shews
the
necessity
of
Faith
,
and
that
's
a
special
thing
to
be
considered
of
,
We
must
walk
by
Faith
,
all
our
walk
else
wil
be
to
little
purpose
,
Because
it
's
by
Faith
that
we
come
to
please
God
,
and
without
that
it
's
impossible
to
please
him
;
in
Heb
.
11.
6.
Without
Faith
it
's
impossible
to
please
God
:
Whatsoever
thou
doest
in
the
way
of
God
,
yet
if
there
be
not
the
exercise
of
Faith
in
it
,
it
is
not
accepted
:
Thou
thinkest
thou
walkest
with
God
in
this
Duty
and
the
other
,
thou
prayest
continually
,
and
hearest
the
Word
,
and
receivest
Sacraments
,
and
conversest
with
the
Saints
,
and
doest
such
and
such
good
actions
;
these
are
wel
,
but
except
Faith
comes
in
and
mingles
,
there
's
none
of
them
please
God
:
It
may
be
,
before
thou
wert
acquainted
with
the
way
of
the
Gospel
,
thou
wert
very
careful
in
thy
course
;
thou
did'st
keep
thy
constant
times
in
Prayer
,
and
didest
attend
upon
the
Word
,
and
didest
live
very
wel
among
thy
Neighbors
,
and
read
the
Scriptures
much
,
and
wert
careful
to
come
to
Christ's
Appointments
;
but
if
thou
wert
not
in
the
walk
of
Faith
all
this
while
(
though
it
's
better
to
do
this
than
to
neglect
it
)
yet
if
thou
beest
not
in
the
walk
of
Faith
,
these
things
are
not
pleasing
to
God
;
they
are
indeed
not
so
displeasing
as
the
neglect
of
them
would
be
,
and
therefore
they
ought
to
be
done
even
by
unbeleevers
,
for
materially
they
are
good
,
and
better
to
do
that
which
materially
is
good
,
than
not
to
do
it
at
al
;
I
but
,
if
you
speak
of
pleasing
God
in
order
unto
Eternal
Life
,
and
in
the
Complacensie
that
God
takes
in
such
things
as
he
is
pleased
with
his
Saints
,
they
do
not
please
him
so
,
no
,
it
's
the
work
of
Faith
in
the
very
action
that
must
make
it
acceptable
to
God
;
if
you
tender
it
up
to
God
,
it
must
be
by
faith
:
Oh
how
necessary
is
Faith
then
to
make
every
thing
pleasing
to
God
,
and
therefore
consider
of
this
Note
:
It
's
not
enough
that
you
are
Beleevers
in
general
;
that
is
,
that
you
have
saith
in
Christ
,
and
so
you
have
pardon
of
sin
,
but
this
shews
there
is
a
necessity
of
putting
forth
faith
in
every
action
.
10
Further
,
The
Happiness
of
a
Christian
is
that
which
is
Supernatural
,
the
last
end
that
a
Christian
hath
,
is
supernatural
;
therefore
as
I
shewed
you
when
I
opened
what
it
is
to
walk
by
faith
,
Faith
brings
in
the
Revelation
of
the
end
of
our
walk
,
and
here
it
shews
the
necessity
of
it
:
If
our
end
in
all
our
actions
be
above
Reason
,
then
we
have
need
still
of
the
use
of
faith
in
every
thing
that
we
do
,
that
we
may
alwaies
have
the
right
end
:
And
it
is
that
indeed
that
doth
commend
an
action
in
Morals
,
it
's
the
end
that
makes
the
good
of
an
action
:
And
so
in
Divinity
,
it
's
not
what
the
Action
is
,
but
what
the
End
is
;
this
crowns
all
:
The
necessity
of
faith
is
in
this
to
carry
on
al
our
actions
to
a
Supernatural
End
,
to
an
End
beyond
Reason
.
11
Lastly
,
It
's
Faith
that
is
so
necessary
,
Because
the
efficacie
of
al
means
that
we
use
for
any
good
,
depends
upon
Faith
:
God
sets
us
about
the
use
of
means
for
the
attaining
such
ends
,
God
never
ordain'd
means
that
they
should
help
us
to
attain
such
ends
by
vertue
in
themselves
;
but
God
ordain'd
means
to
convey
himself
through
those
means
,
and
the
effic●cy
of
them
must
be
by
using
them
in
a
beleeving
way
;
such
and
such
means
God
hath
appointed
for
such
ends
;
but
if
I
make
use
of
those
means
and
think
that
they
have
any
vertue
or
efficacy
for
the
attaining
those
ends
,
I
frustrate
the
good
of
the
means
;
but
if
I
would
use
them
in
a
profitable
way
,
I
must
mix
faith
with
them
:
I
use
these
means
,
but
it
's
the
love
,
and
goodness
,
and
mercy
of
God
that
I
trust
in
,
in
the
use
of
these
means
.
If
I
use
the
means
to
preserve
my
Natural
life
,
I
should
exercise
Faith
there
:
Asa
is
blamed
for
using
the
means
of
the
Physitian
,
and
trusting
to
him
,
and
not
unto
the
Lord
;
but
then
much
more
when
I
use
means
for
my
soul
,
I
come
to
the
Word
,
and
Prayer
,
and
other
Ordinances
;
there
's
no
efficacy
at
all
in
al
these
any
further
than
faith
is
mixed
;
you
know
what
the
Apostle
saith
,
The
Word
did
not
profit
them
because
it
was
not
mixed
with
Faith
;
and
so
in
Prayer
,
the
Prayer
of
Faith
will
save
the
sick
,
but
if
you
trust
and
rely
upon
your
prayers
,
you
will
spoil
al
;
the
thing
indeed
must
be
done
,
but
that
wil
not
do
it
,
and
you
will
find
your
Prayers
wil
come
to
little
;
and
that
's
the
very
Reason
why
the
times
of
prayer
in
your
Closets
,
and
in
Publick
have
come
to
so
little
;
you
have
prayed
against
such
and
such
corruptions
,
but
when
a
temptation
hath
come
,
you
have
been
overcome
as
before
:
you
wonder
at
it
,
and
think
,
Lord
,
what
shall
become
of
me
?
I
have
prayed
against
this
sin
I
know
not
how
many
times
,
and
I
thought
that
thou
hadst
come
in
sweetly
to
my
soul
,
at
such
a
time
,
I
had
such
enlargements
,
and
I
went
out
in
the
strength
of
my
Prayer
,
and
thought
that
verily
I
should
be
able
to
overcome
my
sin
,
but
I
find
I
am
as
weak
as
ever
:
It
's
because
thou
didst
trust
in
the
means
,
it
's
true
,
God
appoints
such
and
such
means
,
I
but
he
appoints
faith
to
convey
his
grace
through
the
means
;
thou
didst
pray
,
and
wert
earnest
with
God
,
I
but
didst
thou
beleeve
in
thy
prayer
,
and
act
thy
faith
upon
Christ
and
the
Promise
,
and
the
Covenant
of
Grace
in
Prayer
?
Oh
Faith
,
it
's
that
which
is
necessary
in
the
use
of
all
means
to
make
one
to
have
profit
and
benefit
in
them
,
and
therefore
certainly
Christians
must
look
to
that
especially
to
walk
by
their
Faith
.
And
thus
you
see
the
Necessity
of
it
.
CHAP.
XVI
.
Of
the
Excellency
of
Faith
.
Walking
by
Faith
is
Excellent
:
1
Because
it
hath
higher
apprehensions
of
God
than
others
have
.
2
It
makes
Civil
and
Natural
actions
,
Heavenly
.
3
It
brings
delight
unto
the
soul
.
4
It
makes
us
converse
much
with
God
in
all
things
we
do
.
5
By
it
we
most
honor
God
.
6
The
soul
is
freed
from
fears
by
it
.
7
It
makes
us
do
great
things
for
God
.
8
It
makes
a
great
progress
in
the
waies
of
God
.
9
It
causeth
uprightness
in
the
heart
.
10
We
have
Salvation
present
.
11
It
is
useful
in
all
conditions
.
12
It
brings
a
good
report
from
God
himself
.
13
It
makes
us
die
comfortably
.
The
Excellency
of
Faith
.
THat
walk
that
is
by
Faith
,
hath
a
great
Excellency
in
it
,
many
waies
.
1.
First
Excellency
thus
,
Because
a
Saint
that
walks
by
faith
hath
higher
apprehensions
of
God
,
and
the
work
of
God
than
others
have
:
the
apprehensions
that
others
have
of
God
,
are
very
low
and
mean
in
comparison
of
one
that
walks
by
faith
:
One
that
walks
by
faith
,
can
see
God
upon
his
high
Throne
;
others
see
but
the
back
parts
of
God
,
but
one
that
walks
by
faith
,
beholds
his
Glory
with
open
face
:
when
Moses
would
see
the
Glory
of
God
,
in
Exod
.
23.
latter
end
,
God
said
that
he
should
see
his
back
parts
;
but
the
Gospel
saith
,
that
with
open
face
we
behold
his
Glory
;
we
do
not
only
see
the
footsteps
of
God
,
but
see
him
in
his
face
,
see
him
in
his
Glory
and
Excellency
upon
his
Throne
on
high
:
and
that
's
a
most
excellent
thing
.
2
That
Soul
that
walks
by
faith
,
carries
on
all
actions
in
a
high
and
Supernatural
way
,
makes
his
very
Civil
and
Natural
actions
,
to
become
Heavenly
and
Supernatural
;
it
doth
ennoble
every
work
,
and
puts
a
price
upon
every
thing
that
a
man
doth
.
I
remember
Luther
hath
an
Expression
concerning
poor
Milk-maids
that
are
Beleevers
,
and
walk
in
their
Callings
in
obedience
to
God
,
and
as
a
fruit
of
their
faith
,
they
are
more
glorious
actions
when
they
go
up
and
down
with
their
milk-pails
,
than
al
the
Victories
and
Triumphs
of
Alexander
,
and
Julius
Caesar
,
and
all
upon
the
Earth
;
Why
?
Because
they
walk
by
faith
;
And
the
Scripture
is
very
famous
for
this
concerning
Joseph
,
in
the
11.
to
the
Heb
.
What
was
the
Act
of
Joseph
that
he
did
,
it
was
the
carrying
of
the
bones
of
his
father
into
the
Land
of
Promise
:
when
his
father
Jacob
died
,
he
would
be
buried
in
the
Land
of
Promise
,
and
Joseph
carries
the
bones
of
his
father
thither
,
and
that
's
made
an
act
of
Faith
;
a
very
low
and
mean
action
one
would
think
to
go
and
bury
his
fathets
Bones
in
such
a
Ground
,
yet
that
's
made
a
glorious
Action
,
and
recorded
by
the
holy
Spirit
as
a
most
excellent
Action
,
Why
?
Because
it
was
the
action
of
Faith
:
So
the
meanest
work
of
your
Callings
,
if
it
be
but
done
by
faith
,
it
's
an
excellent
action
,
and
honorable
before
the
Lord
.
Now
you
that
are
in
very
low
Callings
,
Servants
that
are
but
making
clean
the
house
,
and
doing
the
meanest
works
,
yet
still
if
it
be
as
a
fruit
and
effect
of
your
faith
,
and
your
acting
faith
in
the
action
,
you
make
it
a
supernatural
and
a
glorious
action
that
God
highly
esteems
of
:
Many
poor
people
that
are
imployed
in
mean
things
are
discouraged
;
they
think
that
others
that
are
imployed
in
the
great
affairs
of
the
State
and
Churches
that
they
are
happy
people
;
but
your
faith
will
make
your
lowest
and
meanest
actions
more
glorious
than
theirs
.
3
The
Excellencie
of
walking
by
faith
is
this
;
Faith
brings
in
whatsoever
good
there
is
in
Christ
,
in
the
Covenant
of
Grace
,
in
the
Promi●es
,
and
makes
it
sweet
unto
the
soul
,
and
now
for
one
to
walk
up
and
down
in
the
whol
course
of
his
life
,
and
not
only
to
suck
in
the
sweetness
that
there
is
to
be
had
from
these
in
his
first
conversion
,
but
every
day
to
be
sucking
in
the
sweetness
of
the
Promises
,
and
to
enjoy
whatsoever
is
in
Christ
and
the
Covenant
of
Grace
,
it
must
needs
be
an
excellent
and
a
glorious
life
,
and
this
is
the
life
and
the
walk
of
faith
:
Oh
it
is
a
most
delightful
walk
then
,
the
walk
by
faith
;
and
so
far
as
we
exercise
faith
,
so
far
we
bring
delights
into
our
souls
;
if
there
be
any
delight
and
good
to
be
had
,
either
in
Christ
,
and
the
Covenant
,
and
the
Promises
,
it
is
enjoyed
when
we
walk
by
faith
:
Surely
then
we
need
not
walk
droopingly
,
and
heavily
,
and
sadly
like
Bennonies
,
if
we
had
but
hearts
to
exercise
faith
.
4
Those
that
walk
by
Faith
converse
much
with
God
;
as
they
have
higher
apprehensions
of
God
than
others
,
so
they
converse
much
with
God
,
for
faith
is
that
which
takes
off
the
heart
from
the
Creature
,
and
presently
carries
it
to
God
through
the
Creature
:
One
that
hath
faith
in
continual
use
,
when
he
hath
to
do
with
any
Creature
,
he
hath
communion
with
the
Creature
,
but
instantly
his
heart
is
upon
God
in
it
:
and
●n
the
use
of
an
ordinance
,
presently
his
heart
is
upon
God
;
it
doth
not
stay
in
any
thing
,
but
flies
to
God
,
and
nests
himself
in
him
,
and
converses
with
him
;
and
when
he
awakes
in
the
morning
,
presently
faith
that
's
acted
,
and
there
it
converses
with
God
in
Heavenly
thoughts
and
meditations
,
and
when
it
comes
to
prayer
it
converses
with
God
,
and
when
it
walks
up
and
down
in
the
world
,
and
sees
the
Sun
,
and
Moon
,
and
Stars
,
it
converses
with
God
in
them
;
and
when
he
hath
communion
with
the
Saints
,
he
converses
still
with
God
:
al
that
walk
by
faith
they
converse
much
with
God
,
and
therfore
it
's
excellent
.
5
It
's
that
Grace
that
in
a
more
eminent
way
honors
God
;
that
I
have
many
times
spoken
of
,
especially
once
handling
the
preciousness
of
the
grace
of
faith
,
it
honors
God
above
al
other
graces
,
because
it
attributes
nothing
to
the
Creature
,
but
al
to
God
;
and
it
glorifies
that
in
God
that
God
himself
most
glories
in
;
as
the
mercies
of
God
,
and
the
faithfulness
of
God
,
God
glorifies
in
his
mercy
and
faithfulness
in
a
more
special
manner
;
his
mercy
is
over
all
his
works
,
and
faith
gives
glory
to
that
in
a
most
eminent
manner
,
it
gives
God
the
glory
of
his
Power
too
,
and
of
his
Wisdom
,
and
of
al
his
other
Attributes
;
Abraham
beleeved
,
and
gave
glory
to
God
:
they
are
the
men
and
women
that
glorifie
God
,
that
walk
most
by
faith
:
You
think
if
your
hearts
were
more
holy
than
they
are
,
and
more
Heavenly-minded
than
you
are
,
you
should
glorifie
God
;
it
's
true
,
that
would
help
you
,
but
if
you
could
beleeve
more
than
you
do
,
you
would
glorifie
God
more
,
and
the
other
would
follow
of
themselves
.
6
It
's
an
excellent
walk
,
the
walk
of
faith
,
Because
by
this
the
soul
is
freed
exceedingly
from
fears
,
from
doubts
,
from
misgiving
thoughts
in
the
course
of
it
:
where
faith
is
not
strengthened
,
a
Christian
walks
as
one
in
the
dark
,
afraid
of
every
bush
;
so
long
as
a
Saint
is
but
little
acquainted
with
this
mystery
of
Godliness
in
walking
by
Faith
,
every
day
what
fears
are
there
?
if
there
be
but
any
stirrings
of
corruption
in
his
heart
,
then
God's
an
enemy
presently
,
and
I
am
a
Reprobate
and
a
Cast-away
;
such
conclusions
are
ready
to
be
where
there
is
not
the
use
of
faith
:
and
if
God
seem
but
to
absent
himself
a
little
while
,
he
is
gone
for
ever
,
and
never
wil
come
again
;
and
if
the
heart
find
temptations
to
come
in
strong
,
one
day
I
shal
perish
by
the
hand
of
this
Saul
:
Oh
the
fears
,
and
doubts
,
and
the
misgiving
thoughts
,
and
jelosies
that
there
are
in
the
hearts
of
Saints
,
in
their
walk
while
they
do
not
walk
by
faith
;
how
are
they
bewildred
in
their
course
,
they
go
on
a
little
way
,
and
are
presently
to
seek
:
When
the
soul
walks
by
faith
,
it
's
help'd
against
al
these
,
fears
,
and
doubts
,
and
misgiving
thoughts
that
some
souls
(
if
they
had
it
)
would
give
a
world
to
be
freed
from
;
Oh
saith
some
poor
soul
,
if
I
could
be
but
freed
from
these
,
what
a
happy
life
should
I
lead
:
If
thou
couldst
learn
but
to
exercise
thy
faith
in
the
course
of
thy
life
,
these
would
be
despelled
ever
as
the
mist
passeth
away
before
the
Sun
;
and
Temptations
they
would
little
prevail
with
you
,
as
I
hinted
before
of
faith
,
it
would
quench
the
fiery
darts
of
the
Devil
;
Temptations
would
not
prevail
so
as
they
did
,
if
the
sould
could
but
act
faith
more
.
7
Thou
shalt
do
great
things
for
God
by
walking
by
faith
:
you
think
your
grace
is
but
smal
,
and
you
shal
never
do
much
for
God
;
but
faith
helps
to
do
great
things
for
God
,
yea
,
though
Saints
graces
be
but
weak
for
the
present
:
Those
men
that
have
the
greatest
measure
of
Sanctification
,
do
not
alwaies
do
the
greatest
things
for
God
;
but
such
men
as
can
act
faith
most
,
and
have
the
greatest
measure
of
that
,
they
are
those
that
do
the
greatest
things
for
God
here
in
the
world
,
his
best
Instruments
.
8
Besides
,
Thou
wilt
make
great
Progress
in
the
waies
of
God
,
thou
wilt
go
on
apace
;
those
that
walk
any
other
way
,
they
walk
very
slowly
,
they
walk
as
a
sick
man
with
his
staff
in
his
hand
,
he
can
go
on
but
slowly
;
but
such
as
can
walk
by
faith
,
would
have
no
need
of
the
staff
of
Experience
,
and
the
staff
of
Comfort
,
and
of
Reason
,
and
such
things
,
such
a
one
can
walk
on
apace
in
Gods
waies
,
yea
run
,
if
need
be
:
A
man
that
walks
in
any
other
walk
,
if
he
meets
with
any
stumbling
blocks
,
he
knows
not
how
to
get
over
them
,
but
one
that
walks
by
faith
walks
on
high
above
stumbling
blocks
:
if
a
man
walks
in
the
midst
of
stumbling
blocks
,
he
cannot
walk
fast
,
but
if
he
can
get
above
them
,
he
rids
his
way
more
.
9
What
shall
I
speak
more
about
the
Excellency
of
this
?
It
's
that
which
causes
uprightness
in
the
heart
,
I
am
God
All-sufficient
,
walk
before
me
and
be
upright
;
as
much
as
to
say
,
Abraham
,
act
thy
faith
upon
me
as
the
Al-sufficient
God
in
al
thy
waies
,
look
not
upon
the
Creature
,
but
upon
me
,
and
then
walk
before
me
,
and
be
upright
:
What
's
the
Reason
of
the
unevenness
of
Saints
walking
in
their
way
?
it
's
for
the
want
of
Faith
they
walk
not
by
Faith
,
and
therefore
if
they
meet
with
this
and
the
other
difficulty
,
they
wil
turn
aside
out
of
the
way
;
but
where
the
soul
can
walk
by
Faith
,
it
doth
walk
in
an
upright
line
to
God
,
and
hath
no
fetches
about
one
way
,
nor
the
other
.
10
By
walking
by
Faith
we
come
to
have
the
present
enjoyment
of
the
end
of
our
faith
,
Receiving
the
end
of
our
Faith
,
even
the
Salvation
of
our
souls
;
it
's
not
only
you
shall
have
the
end
of
your
faith
,
but
you
have
it
;
Receiving
the
end
of
your
Faith
:
the
Saints
have
Heaven
now
in
their
hearts
,
every
step
they
set
they
enjoy
the
end
of
it
:
That
's
a
great
Excellency
of
it
,
to
enjoy
the
end
and
reward
of
all
our
actions
:
In
the
keeping
of
thy
Commandements
there
is
great
reward
;
while
I
am
in
action
,
I
have
Heaven
;
I
enjoy
God
,
and
Heaven
,
and
my
last
end
,
I
have
the
blessing
,
the
happiness
of
my
last
end
in
every
thing
I
do
:
this
is
to
walk
by
faith
indeed
:
Many
walk
heavily
in
their
Conversations
,
and
yet
have
some
hopes
that
at
length
they
may
get
to
Heaven
;
but
by
walking
by
faith
,
we
have
Eternal
Life
now
:
It
s
a
comfortable
walk
when
a
man
is
walking
,
and
sees
the
end
of
his
journey
before
him
,
that
encourages
him
;
but
this
is
more
than
seeing
the
end
of
our
journey
,
it
's
the
enjoying
of
the
fruit
of
our
journey
11
And
then
the
Excellency
of
it
is
in
this
,
That
it
is
so
useful
;
in
al
Estates
and
conditions
we
have
need
of
faith
:
If
God
puts
us
in
prosperity
,
if
we
do
not
act
faith
there
,
our
prosperity
wil
spoil
us
,
and
slay
us
;
If
God
changes
our
condition
into
adver●ity
,
there
we
must
have
the
use
of
faith
too
;
if
we
be
in
sickness
,
or
in
health
,
faith
still
;
a
single
estate
,
married
condition
,
whatsoever
our
Condition
or
Imployment
is
,
yet
stil
faith
:
The
usefulness
of
it
shews
the
Excellency
of
this
our
walk
by
Faith
.
12
It
's
that
which
brings
a
good
report
too
,
a
good
report
even
by
God
himself
;
God
commends
this
Grace
above
every
Grace
,
in
Heb
.
11.
2.
For
by
it
the
Elders
obtained
a
good
report
;
they
were
spoken
ill
of
by
men
,
but
by
their
faith
they
obtained
a
good
report
,
their
names
were
dear
and
precious
in
the
eyes
of
God
:
The
Elders
obtained
,
{αβγδ}
,
were
attested
unto
.
Faith
honors
God
,
and
gives
him
a
testimonial
,
John
,
3.
33.
such
as
is
that
,
Deut.
3.
4.
God
therefore
honors
Faith
;
according
to
1
Sam
.
2.
30.
and
gives
it
his
testimonial
,
as
here
,
the
Elders
are
Eternallized
in
this
notable
Chapter
,
this
little
Book
of
Martyrs
,
as
one
fitly
cals
it
.
I
beseech
you
consider
of
this
,
you
that
take
care
of
your
names
;
Oh
you
cannot
tell
how
to
bear
the
loss
of
a
good
name
,
to
be
revil'd
and
contemn'd
;
here
's
the
way
to
have
a
good
report
,
it
is
by
faith
:
And
the
truth
is
,
though
many
will
speak
ill
of
you
,
yet
go
on
in
a
constant
way
walking
by
faith
,
and
the
Lord
wil
cleer
your
names
;
trust
God
for
your
names
and
liberties
,
and
comforts
,
and
all
,
and
you
shal
find
your
names
wil
be
cleered
by
God
,
and
kept
by
God
as
boxes
of
precious
Oyntment
.
They
al
obtained
a
good
report
.
13
Lastly
,
This
is
the
Excellency
of
it
,
That
it
wil
make
one
die
comfortably
;
no
such
comfortable
death
to
a
man
as
this
,
When
he
meets
with
God
in
the
end
of
his
Walk
;
when
death
meets
with
him
in
this
walk
,
it
can
never
look
terrible
:
If
you
have
gotten
out
of
the
walk
of
Faith
,
into
the
walk
of
Sence
,
and
the
common
course
and
road
of
the
world
,
Death
wil
meet
you
,
and
be
very
terrible
to
you
,
as
the
King
of
terrors
;
but
if
death
meet
with
you
here
,
it
wil
look
with
a
very
cheerful
and
amiable
countenance
;
in
Heb
.
11.
it
's
said
,
They
died
in
Faith
,
not
having
received
the
Promises
.
(
Only
by
the
way
observe
this
concerning
the
last
Point
,
and
mark
how
the
Words
are
twice
repeated
,
For
by
it
(
saith
the
Apostle
)
the
Elders
obtained
a
good
report
:
and
then
in
the
39.
verse
,
And
these
all
having
obtained
a
good
report
through
Faith
,
received
not
the
Promise
;
God
having
provided
some
better
thing
for
us
,
&c.
)
But
the
main
place
for
our
comfort
in
death
is
in
my
Text
,
and
that
which
follows
upon
it
,
For
(
saith
he
)
we
walk
by
Faith
,
not
by
sight
:
What
follows
then
?
we
are
confident
and
willing
rather
to
be
absent
from
the
body
,
and
to
be
present
with
the
Lord
;
we
walking
by
Faith
,
and
not
by
Sight
,
then
we
are
confident
and
willing
rather
to
be
absent
from
the
Body
;
let
death
come
when
it
wil
,
it
shal
be
welcom
,
it
cannot
come
amiss
because
we
walk
by
faith
,
and
not
by
sight
:
The
great
Reason
why
people
are
afraid
of
death
,
is
because
they
walk
by
sight
so
much
:
The
walking
by
faith
,
wil
make
the
soul
to
be
willing
to
be
absent
from
the
body
,
and
to
let
the
soul
to
go
freely
out
:
as
when
a
vessel
hath
no
vent
,
the
liquor
wil
not
run
out
,
but
give
it
vent
and
then
it
wil
run
out
;
so
here
when
the
soul
is
not
willing
to
go
out
of
the
Body
,
let
it
have
but
a
sight
of
those
heavenly
things
that
faith
is
able
to
let
in
to
it
,
and
the
soul
wil
presently
be
willing
to
be
absent
from
the
body
.
Thus
then
you
see
the
Excellency
of
a
Saints
Walk
by
Faith
.
CHAP.
XVII
.
An
Exhortation
to
strengthen
Faith
by
looking
to
the
grand
Covenant
,
when
we
cannot
apply
particular
Promises
,
and
when
we
can
neither
apply
particular
nor
absolute
Promises
,
by
casting
our selves
upon
Gods
Attributes
.
LEt
us
improve
this
a
little
to
stir
up
Saints
to
the
strengthening
Faith
above
al
:
This
I
find
,
that
many
souls
are
very
careful
to
strengthen
other
Graces
,
and
make
great
complaints
of
the
want
of
them
;
but
they
are
not
so
careful
of
this
,
neither
do
they
make
such
complaints
of
the
want
of
this
;
few
are
so
much
troubled
for
the
want
of
this
,
as
for
the
want
of
humility
,
and
meekness
,
and
Heavenly-mindedness
:
You
shal
have
many
complain
thus
;
Oh
that
I
could
get
my
heart
more
humble
,
and
more
broken
,
then
I
should
be
happy
,
but
Oh
I
have
a
hard
heart
:
But
get
thy
heart
more
beleeving
than
it
is
,
and
thou
wilt
be
as
happy
:
And
so
another
complains
,
Oh
if
I
could
but
overcome
my
Passion
,
get
the
mastery
of
my self
,
and
to
be
meek
in
my
carriage
;
but
if
thou
couldest
get
more
Faith
,
that
would
do
better
,
and
would
help
against
thy
Passion
:
Oh
if
I
could
but
overcome
my
evil
thoughts
,
and
pray
better
,
how
happy
were
I
?
but
rather
say
,
Oh
that
I
could
beleeve
more
,
and
exercise
Faith
more
,
Oh
that
I
could
get
influence
from
Jesus
Christ
more
;
and
this
would
make
thee
happy
:
If
you
walk
not
by
Faith
,
you
wil
lose
your
way
quickly
,
you
wil
lose
the
sight
of
the
end
of
your
Faith
,
and
that
wil
discourage
you
;
and
then
you
wil
lose
your
very
way
its
self
,
and
you
wil
be
mightily
ensnared
,
and
be
ready
to
be
drawn
out
of
your
way
,
and
stumble
therin
,
if
you
exercise
not
Faith
:
But
by
faith
you
wil
keep
the
sight
of
the
end
of
your
way
,
and
keep
in
your
way
,
and
be
delivered
from
stumbling
blocks
,
from
snares
in
your
way
.
Now
to
the
end
you
may
strengthen
your
Faith
,
remember
to
practice
this
choyce
Rule
:
When
you
cannot
put
forth
your
Faith
in
a
particular
Promise
,
yet
hold
to
the
main
Covenant
,
to
the
great
and
the
grand
Promise
;
and
when
you
cannot
put
forth
Faith
in
a
conditional
Promise
,
yet
put
it
forth
in
an
absolute
Promise
;
somtimes
I
cannot
see
particular
Promises
that
I
can
act
upon
,
but
what
's
the
Covenant
of
Grace
,
look
upon
the
infinite
freeness
and
the
fulness
of
the
Covenant
of
Grace
then
.
Object
.
But
it
may
be
some
wil
say
,
I
know
not
whether
it
belongs
to
me
or
no
.
Answ
.
Consider
,
There
's
Fulness
of
Grace
,
and
Freeness
of
Grace
in
the
Covenant
;
and
therefore
say
,
Why
may
it
not
belong
to
me
?
I
am
not
excluded
,
therfore
let
me
keep
that
before
my
soul
in
al
my
distresses
,
and
the
sure
keeping
and
presenting
of
it
before
the
soul
,
is
a
special
means
to
draw
forth
the
vertue
of
Faith
.
And
then
,
though
I
do
not
see
a
conditional
Promise
,
I
cannot
apply
that
;
as
thus
:
When
God
saith
,
Blessed
are
those
that
mourn
,
for
they
shall
br
comforted
,
and
blessed
are
the
poor
in
spirit
;
Oh
I
do
not
mourn
,
nor
am
poor
in
spirit
;
I
do
not
find
the
Condition
of
those
Promises
in
me
;
yet
there
are
other
Promises
that
are
absolute
,
and
carry
the
Condition
of
those
Promises
in
them
;
as
,
I
will
take
away
the
heart
of
stone
;
he
doth
not
say
,
I
wil
take
away
the
stony
heart
if
you
wil
do
thus
and
thus
;
but
it
's
an
absolute
Promise
to
all
that
can
cast
themselves
upon
it
,
and
it
requires
no
preceding
Conditions
:
This
▪
is
a
mighty
help
in
our
Walk
by
Faith
.
First
,
By
Faith
look
to
the
grand
Promise
,
and
the
Covenant
in
general
,
when
you
cannot
apply
Particulars
.
Secondly
,
Though
I
cannot
apply
a
conditional
Promise
,
yet
let
me
look
unto
an
absolute
Promise
,
and
let
my
soul
hang
there
,
and
that
's
enough
to
support
for
the
present
,
and
let
me
exercise
Faith
there
:
But
more
of
this
,
and
the
helps
of
Faith
I
shal
come
to
treat
of
in
the
next
Head
;
that
is
,
What
the
soul
should
do
when
there
is
the
want
of
Sence
,
when
God
absents
himself
,
and
the
soul
hath
lost
the
sence
of
God
,
and
his
Love
,
and
Mercy
;
and
when
Gods
Works
do
not
seem
to
go
with
him
,
but
rather
against
him
;
how
the
soul
should
help
and
relieve
it
's
self
in
that
condition
;
for
here
indeed
is
the
only
act
of
Faith
,
when
al
Sence
fails
:
Oh
that
's
the
soul
that
walks
by
Faith
,
that
knows
how
to
make
use
of
it
when
al
the
props
of
Sence
fails
.
But
of
that
in
the
following
Discourse
.
The
Life
of
a
Saint
on
Earth
is
a
mystery
,
for
it
is
to
walk
by
Faith
,
and
no
marvel
though
the
men
of
the
world
do
not
understand
the
way
of
a
Saint
,
they
wonder
at
what
they
mean
in
denying
themselves
,
so
much
as
they
do
,
and
doing
things
that
they
can
see
no
reason
for
:
hence
it
appears
then
,
that
it
must
needs
be
a
mystery
to
the
world
,
because
it
's
a
walk
by
faith
,
Gal.
2.
20.
is
a
very
remarkable
place
for
this
;
saith
the
Apostle
there
,
I
am
crucified
with
Christ
:
as
for
al
the
Honors
and
Preferments
in
the
world
,
they
take
nothing
with
me
,
I
am
crucified
to
them
al
:
those
that
liv'd
with
him
might
stand
and
wonder
,
What
's
the
matter
?
why
should
Paul
be
crucified
to
al
the
Preferments
he
might
have
had
?
for
he
was
a
man
of
great
Esteem
and
Credit
,
yet
he
was
crucified
to
al
things
;
though
I
be
crucified
,
yet
I
have
a
life
,
though
I
am
crucified
with
Christ
,
yet
I
live
,
I
have
a
life
beyond
al
the
things
in
the
world
;
what
's
that
?
Yet
not
I
,
but
Christ
liveth
in
me
,
and
the
life
which
I
now
live
in
the
flesh
,
I
live
by
the
faith
of
the
Son
of
God
;
I
am
crucified
,
and
am
willing
to
be
dead
to
al
the
things
in
the
World
;
it
is
because
▪
I
have
another
life
,
the
life
of
the
Son
of
God
,
which
I
have
by
Faith
:
Oh
the
way
of
Godliness
is
a
great
mystery
that
the
world
do●h
no●
know
,
the
world
looks
upon
them
as
a
company
of
dead
Creatures
;
but
they
have
a
Principle
by
which
they
live
,
that
is
beyond
the
thoughts
of
men
▪
This
I
shal
pass
from
,
and
proceed
.
Suppose
you
cannot
for
the
present
have
use
either
of
Conditional
Promises
,
or
absolute
Promises
,
yet
there
is
some
help
,
The
Soul
is
to
endeavor
to
cast
it
's
self
upon
Gods
Attributes
,
that
is
,
to
work
after
God
that
way
,
and
do
▪
what
it
can
to
close
with
Gods
Name
;
I
confess
we
can
never
have
any
assurance
of
Gods
Love
and
his
Mercy
,
til
we
have
it
in
the
way
of
the
Covenant
:
But
it
's
one
means
to
help
the
soul
after
God
,
when
it
is
out
of
the
sight
of
a
Promise
,
for
to
venture
its
self
upon
the
Attributes
of
God
;
as
upon
the
Mercy
of
God
,
as
God
is
infinitely
Merciful
in
himself
;
and
the
Power
of
God
,
and
the
Goodness
of
God
:
I
confess
these
things
can
never
fully
satisfie
the
soul
except
it
knows
God
in
Christ
,
yet
they
may
be
some
helps
to
keep
the
soul
off
from
departing
from
God
;
it
's
true
,
the
Attributes
of
God
in
themselves
,
can
never
be
a
sufficient
object
for
saving
Faith
,
yet
they
may
be
some
stay
of
the
heart
for
the
present
to
keep
it
from
departing
from
God
,
and
in
such
a
way
wherein
it
may
come
to
find
God
so
much
the
sooner
,
and
that
was
the
support
of
the
poor
woman
of
Canaan
that
we
read
of
in
the
15.
of
Matth
.
the
poor
woman
there
had
no
Promise
to
rest
upon
,
neither
Conditional
,
nor
Absolute
;
for
when
she
came
in
the
22.
ver
.
she
cryed
to
Christ
,
saying
,
Have
mercy
on
me
,
O
Lord
,
thou
Son
of
David
,
my
daughter
is
grievously
vexed
with
a
Devil
:
But
he
answered
her
not
a
word
:
And
then
his
Disciples
came
and
besought
him
,
saying
,
Send
her
away
:
But
he
answered
and
said
,
I
am
not
sent
but
unto
the
lost
sheep
of
the
house
of
Israel
.
What
have
I
to
do
with
you
?
I
am
not
come
to
you
:
And
then
he
told
her
,
That
the
childrens
bread
must
not
be
given
to
dogs
:
Christ
did
stave
her
off
from
all
kind
of
Promises
,
But
Lord
help
me
:
Lord
,
she
look'd
upon
him
as
a
Lord
,
as
one
that
had
infinite
power
;
she
could
not
stand
reasoning
that
the
Promise
belong'd
to
her
;
as
if
she
should
say
,
Though
I
acknowledg
I
cannot
tell
how
to
rest
upon
any
Promise
,
yet
thou
art
good
and
merciful
,
and
Lord
help
me
.
It
were
more
comfortable
if
we
could
pitch
upon
a
particular
Promise
,
and
anchor
there
,
or
upon
the
Covenant
in
general
,
or
upon
a
Conditional
Promise
;
but
if
we
be
barr'd
off
from
all
that
we
have
,
neither
Conditional
,
nor
Particular
,
nor
Absolute
,
yet
still
there
is
somthing
to
help
us
in
looking
upon
God
in
his
Attributes
,
though
not
sufficient
to
make
it
to
be
the
object
of
a
saving
Faith
.
CHAP.
XVIII
.
Helps
for
the
soul
in
its
walking
by
Faith
.
1
Whatsoever
our
case
is
,
we
have
to
deal
with
an
All-seeing
God
.
2
Gods
Word
is
more
to
be
relied
upon
than
his
Works
.
3
All
good
that
is
in
all
Creatures
is
eminently
in
God
.
4
No
Creature
in
Heaven
or
Earth
,
hath
the
least
power
to
do
good
or
hurt
,
any
further
than
God
pleaseth
to
let
out
himself
through
them
.
5
The
way
of
God
in
working
for
his
Saints
,
is
often
above
,
without
,
and
contrary
to
means
.
6
God
puts
the
sentence
of
death
upon
a
thing
before
he
gives
it
.
7
Whatsoever
Promise
is
made
to
any
particular
of
the
people
of
God
,
that
may
every
Godly
man
apply
to
himself
,
being
in
the
same
condition
that
he
was
in
.
8
No
Condition
so
comfortless
as
it
may
be
a
sufficient
plea
for
unbeleef
.
BUt
further
,
To
proceed
in
the
helping
of
the
Soul
in
its
walking
by
Faith
:
There
are
these
four
things
that
I
intend
to
prosecute
in
this
Point
.
First
,
To
lay
before
you
some
Principals
of
Faith
,
that
Faith
may
help
its
self
upon
.
Secondly
,
To
give
you
some
Encouragements
unto
a
soul
that
wants
all
Sence
;
when
God
is
quite
out
of
sight
,
yet
what
Encouragements
the
soul
may
have
.
Thirdly
,
I
shall
lay
down
some
Arguments
to
move
your
hearts
to
put
forth
Acts
of
Faith
even
in
the
want
of
Sence
,
when
all
is
out
of
sight
.
Fourthly
,
Some
Rules
of
Direction
,
what
the
soul
should
do
in
that
great
case
of
the
want
of
Sence
.
These
are
the
Four
Heads
,
and
I
shal
not
be
large
in
any
of
them
.
For
the
First
,
To
lay
down
some
Conclusions
or
Principals
that
may
be
for
the
support
of
Faith
,
when
Sence
and
Reason
is
at
a
stand
.
1
The
first
thing
is
this
:
What
ever
my
case
be
,
yet
I
have
to
deal
with
God
,
with
the
infinite
and
glorious
God
,
who
hath
the
compass
of
al
things
before
him
,
who
doth
not
only
look
upon
things
that
are
now
present
,
but
with
one
view
he
sees
the
whol
Frame
and
Latitude
of
things
.
Our
Knowledg
is
like
a
man
that
is
going
up
to
the
top
of
a
Tower
,
and
looking
through
a
little
cranny
he
sees
those
things
that
are
right
before
him
:
he
sees
not
the
things
that
are
on
this
side
,
or
that
,
only
those
things
that
are
right
before
the
cranny
:
But
the
Knowledg
of
God
is
like
a
mans
Knowledg
that
is
on
the
top
of
a
Tower
;
if
there
be
an
Army
of
men
in
the
field
,
with
one
view
he
can
see
them
all
:
Now
for
the
soul
when
it
is
in
any
straights
,
to
look
thus
upon
God
,
I
have
to
deal
with
that
God
that
hath
the
Compass
,
the
Latitude
,
the
Issues
of
al
things
before
him
:
therfore
upon
this
,
see
how
Faith
helps
its
self
.
Though
I
cannot
●ee
how
such
and
such
a
thing
can
be
,
yet
I
have
to
deal
with
an
infinite
God
that
sees
al
before
him
,
and
he
may
see
waies
and
means
that
I
cannot
see
,
and
although
I
think
that
such
a
thing
tends
to
such
and
such
an
evil
,
yet
God
he
looks
beyond
the
present
,
and
may
see
a
great
deal
or
good
coming
a
long
time
after
by
those
things
that
seems
to
be
very
hurtful
for
the
present
.
The
great
Reason
why
men
beleeve
not
;
and
when
Sence
and
Reason
is
at
a
stand
,
their
hearts
sink
,
because
they
look
no
higher
than
themselves
,
they
look
not
at
God
that
hath
the
compass
of
all
things
in
his
view
;
if
they
did
,
this
would
quiet
them
;
as
a
child
when
he
is
at
a
stand
,
and
knows
not
what
to
do
,
he
wil
commit
himself
unto
his
Father
,
and
thinks
,
my
Father
knows
:
So
should
we
do
when
we
are
at
a
stand
,
we
should
consider
that
we
have
to
deal
with
a
God
that
hath
the
Latitudes
and
Issues
of
al
things
in
his
eyes
at
one
view
.
2
The
Second
Principle
that
I
would
lay
down
for
the
help
of
our
Faith
in
the
want
of
sight
,
is
this
:
That
Gods
Word
is
more
to
be
stuck
unto
than
his
Works
,
we
are
more
to
rely
upon
a
Word
,
than
upon
a
Work
of
God
;
that
's
a
Principle
that
would
be
a
mighty
help
to
Faith
:
Let
's
search
and
see
whether
we
have
a
Word
to
warrant
us
in
our
way
,
whether
any
Word
of
God
holds
forth
any
comfort
to
us
.
Object
.
You
will
say
,
When
I
read
the
Word
,
I
have
some
comfort
;
Oh
but
when
I
see
how
things
are
working
,
then
I
am
quite
taken
off
.
Answ
.
Lay
up
this
as
an
everlasting
Principle
,
That
Gods
Word
is
more
to
be
rested
upon
,
than
the
Works
of
God
;
for
God
puts
his
Word
as
an
Object
of
our
Faith
,
but
God
never
makes
any
single
work
of
his
to
be
the
Object
of
our
Faith
;
as
we
have
had
occasion
already
to
shew
you
how
that
Gods
Works
many
times
doth
seem
to
be
quite
contrary
to
his
Word
:
As
take
one
work
single
without
reference
unto
another
work
,
and
it
would
be
quite
contrary
to
his
Word
;
as
I
remember
I
instanced
in
that
of
Abraham
,
when
God
promised
him
to
make
his
Seed
as
the
S●ars
of
Heaven
,
and
yet
he
must
kill
his
Son
;
the
Work
that
God
would
have
him
to
do
,
was
quite
contrary
to
his
Word
;
and
then
to
bid
him
go
from
his
own
Country
into
the
Land
of
Canaan
that
flowed
with
Milk
and
Honey
;
the
first
thing
that
he
meets
withal
,
was
a
famine
in
the
Land
of
Canaan
:
Oh
therefore
rest
on
the
Word
of
God
rather
than
on
any
Work
of
his
,
for
we
cannot
,
nor
God
would
not
have
us
to
understand
his
Works
many
times
;
God
loves
to
be
in
the
dark
in
his
Works
,
but
his
Word
is
light
;
the
Scripture
saith
,
that
Gods
Waies
are
in
the
dark
,
but
his
Word
is
alwaies
called
light
,
therefore
that
's
to
be
rested
upon
.
3
The
third
Principle
to
help
our
Faith
in
the
want
of
Sight
and
Sence
,
is
this
;
That
all
good
that
is
in
all
Creatures
in
the
World
,
is
eminently
in
God
himself
,
in
the
very
Being
of
God
;
that
so
the
soul
enjoyes
al
the
good
there
is
in
al
Creatures
:
I
beseech
you
observe
it
,
When
the
soul
enjoyes
God
,
it
doth
not
only
enjoy
a
good
that
is
better
than
all
Creatures
,
that
every
one
wil
say
,
that
the
mercy
of
God
,
and
the
goodness
of
God
are
higher
and
better
than
al
the
good
that
there
is
in
al
Creatures
;
no
,
but
we
must
understand
it
yet
further
than
that
;
not
only
that
he
enjoyment
of
God
is
better
than
having
all
Creatures
,
but
we
must
understand
thus
,
That
al
Creatures
in
the
world
,
whatsoever
good
they
have
for
doing
any
good
,
all
that
power
,
and
sweetness
,
and
comfort
that
is
scattered
up
and
down
in
several
Creatures
,
it
's
al
united
in
God
in
one
;
that
while
I
have
the
Lord
,
I
have
al
power
in
al
Creatures
whatsoever
;
that
's
a
mighty
Principle
of
Faith
:
For
now
I
want
sight
,
it
may
be
I
see
this
and
the
other
Creature
working
against
me
,
and
I
see
the
want
of
help
in
one
,
and
the
want
of
help
in
the
other
;
but
if
I
can
have
a
real
sight
of
God
,
to
see
al
the
good
that
is
in
al
Creatures
to
be
in
him
;
this
is
a
wonderful
support
:
then
if
I
have
to
do
with
nothing
but
God
himself
,
I
have
enough
,
for
I
have
al
there
in
him
:
As
though
a
man
hath
not
such
and
such
Herbs
that
grows
in
a
Garden
,
perhaps
he
hath
neither
Rosemary
,
nor
Time
,
nor
Sweet-marjoram
,
yet
if
he
hath
the
Water
,
that
is
still'd
out
of
these
Herbs
,
he
hath
the
Vertue
and
Quintessence
that
is
in
every
one
of
them
:
So
the
soul
that
hath
union
with
God
,
and
portion
in
the
Almighty
,
hath
the
Quintessence
,
and
Vertue
,
and
Efficacy
of
al
Creatures
in
God
himself
:
That
's
the
Third
great
Principle
in
the
helping
of
Faith
in
the
want
of
sight
and
sence
,
in
any
case
of
trouble
that
the
soul
is
in
.
4
The
fourth
Principle
of
Faith
is
this
,
That
all
Creatures
that
we
look
upon
as
those
that
may
afford
us
any
help
;
al
their
power
depends
upon
God
,
they
have
power
neither
to
do
good
or
hurt
any
further
than
God
doth
give
out
his
power
,
and
doth
concur
with
them
;
no
Creature
in
Heaven
or
Earth
,
hath
the
least
power
to
do
the
least
hurt
,
any
further
than
God
is
pleased
to
let
out
himself
through
those
Creatures
;
he
hath
the
absolute
command
of
all
.
These
things
are
granted
in
the
general
,
and
you
are
ready
to
say
,
Who
doth
not
understand
them
?
It
's
true
,
it
's
an
easie
matter
to
convince
men
of
that
,
but
if
it
comes
to
examination
,
the
very
ground
of
the
shaking
of
our
Faith
when
we
meet
with
any
trouble
,
ariseth
from
the
want
of
the
use
of
these
Principles
:
Let
these
be
laid
to
the
heart
,
and
let
there
be
a
right
and
a
sound
understanding
of
these
,
and
it
will
be
a
mighty
help
to
our
Faith
.
5
The
fifth
Principle
for
our
Faith
is
this
,
That
the
way
of
God
in
working
for
his
Creatures
,
is
a
way
often
beyond
al
means
whatsoever
;
God
doth
delight
in
working
(
and
especially
for
his
Servants
)
beyond
al
means
of
al
Creatures
,
and
contrary
unto
means
;
above
means
,
without
means
,
and
contrary
unto
means
;
this
is
the
way
of
God
in
his
working
for
his
Saints
.
I
confess
the
way
that
God
uses
to
work
for
others
(
for
the
men
of
the
world
)
it
is
but
the
way
of
a
general
Providence
.
It
is
a
very
useful
Consideration
this
one
Note
,
to
consider
the
difference
of
the
working
of
God
towards
the
generality
of
the
men
of
the
world
,
and
the
working
of
God
in
re●erence
to
his
Saints
:
The
working
of
God
towards
the
men
of
the
world
,
is
the
working
of
his
general
Providence
,
and
no
further
,
they
can
expect
no
more
;
and
if
God
work
any
further
towards
them
,
to
bring
good
to
them
,
or
to
help
them
,
God
hath
a
special
aim
to
somwhat
beyond
them
:
But
for
his
working
towards
his
Saints
,
there
's
the
right
hand
of
God
stretcht
out
,
the
right
hand
of
Gods
power
,
and
it
's
glorious
in
Excellency
,
that
is
,
God
in
working
for
the
good
of
his
Saints
,
takes
a
great
deal
of
delight
in
going
beyond
al
means
,
without
means
,
contrary
unto
means
;
and
indeed
those
actions
of
God
that
he
doth
mind
his
Saints
more
specially
in
,
are
such
:
And
hence
are
al
those
expressions
that
you
have
,
of
the
right
hand
of
God
,
and
the
excellency
of
his
power
;
the
excellency
of
his
power
is
over
Jacob
:
it
's
true
,
it
's
the
Power
of
God
that
works
al
good
to
al
Creatures
in
the
world
,
and
God
causes
his
general
Providence
to
be
working
for
good
to
them
;
but
his
Excellency
is
over
Jacob
;
that
is
,
to
work
beyond
,
without
,
and
contrary
unto
means
;
ther
's
the
glory
of
God
.
Saith
God
when
he
works
for
his
people
,
such
kind
of
works
as
are
ordinary
for
me
to
do
when
I
am
working
for
others
,
wil
not
serve
turn
to
manifest
my
love
and
respect
to
my
Saints
,
no
,
I
'le
go
beyond
,
and
without
,
and
contrary
to
them
.
Oh
that
this
might
have
a
double
use
upon
our
hearts
,
not
only
to
strengthen
our
Faith
,
that
when
means
are
wanting
,
and
come
short
,
and
seem
to
go
contrary
,
yet
to
walk
by
Faith
.
Oh
but
let
us
likewise
learn
by
the
way
from
hence
to
be
more
than
ordinary
in
our
Service
for
God
,
he
is
more
than
ordinary
in
his
working
towards
us
:
For
the
soul
to
lay
up
this
,
and
to
take
this
as
for
granted
,
That
God
in
his
special
working
for
his
People
and
Churches
,
he
works
otherwise
than
he
doth
for
others
,
he
works
beyond
,
and
without
,
and
contrary
unto
means
;
and
he
commonly
doth
use
to
put
the
Sentence
of
death
upon
a
thing
before
he
gives
it
.
6
And
that
may
be
in
the
sixth
place
:
That
God
in
his
dealings
towards
his
people
,
he
seldom
uses
to
do
any
great
matters
for
them
,
but
he
doth
use
to
put
the
Sentence
of
death
first
upon
it
before
it
's
done
,
he
doth
not
use
to
come
to
help
till
just
they
are
ready
to
die
,
until
al
seems
to
be
gone
,
then
their
extremity
is
his
opportunity
;
God
would
not
give
Abraham
a
child
til
Sarahs
womb
was
dead
,
and
he
was
as
it
were
dead
:
so
if
you
examine
the
waies
of
God
towards
his
people
,
he
usually
brings
them
into
the
shadow
of
death
,
and
there
is
a
sentence
of
death
,
and
then
appears
the
grace
and
mercy
of
God
towards
his
people
,
and
so
the
Apostle
speaks
of
Gods
dealing
towards
him
,
in
2
Cor
.
1.
8
,
9.
We
were
pressed
out
of
measure
,
above
strength
,
insomuch
that
we
despaired
even
of
life
;
but
(
saith
he
)
we
had
the
SENTENCE
{αβγδ}
,
the
Answer
,
or
Denunciation
of
Death
.
OF
DEATH
in
our selves
:
But
to
what
end
?
That
we
should
not
trust
in
ourselves
,
but
in
God
which
raiseth
the
dead
:
Hope
is
never
higher
elevated
,
than
when
our
state
in
all
mens
eyes
is
at
the
lowest
:
You
must
not
therefore
when
you
find
your
condition
brought
so
low
,
as
to
say
,
this
is
beyond
al
my
strength
,
and
God
doth
not
use
to
tempt
his
people
beyond
their
strength
,
and
therefore
surely
God
is
gone
,
help
is
gone
;
no
,
now
is
the
time
for
God
to
come
if
ever
,
when
the
Sentence
of
death
is
put
upon
a
people
:
Oh
how
often
have
you
found
God
somtimes
coming
in
,
when
you
have
given
up
al
at
Sea
,
and
if
the
wind
had
not
turned
just
at
that
instant
you
had
been
gone
;
but
then
hath
been
the
time
for
God
to
come
and
work
for
your
deliverance
when
the
Sentence
of
death
hath
been
upon
you
,
because
God
would
have
al
the
glory
of
it
to
himself
:
And
that
's
a
sixt
Principle
.
7
A
Seventh
is
this
:
Whatsoever
Promise
we
have
in
al
the
Book
of
God
to
any
particular
of
the
people
of
God
,
that
Promise
may
every
godly
man
apply
unto
himself
being
in
the
same
condition
that
he
was
in
:
If
you
read
in
the
Book
of
God
how
he
hath
dealt
with
any
of
his
Saints
when
they
have
been
in
any
extremity
or
difficulty
,
God
hath
given
out
Promises
to
them
to
succor
them
,
that
is
a
Warrant
for
thee
to
lay
hold
upon
that
Promise
as
if
it
were
made
to
thee
in
particular
;
and
this
is
a
great
help
to
Faith
.
These
two
Scriptures
are
generally
known
,
the
Promise
that
God
made
to
Joshua
,
he
said
,
I
will
never
leave
thee
,
nor
forsake
thee
:
Now
the
Apostle
in
the
Hebrews
,
doth
apply
it
to
the
Christians
that
liv'd
in
those
times
,
For
God
hath
said
(
saith
he
)
I
will
never
leave
you
,
nor
forsake
you
:
They
might
have
said
,
this
Promise
was
made
to
Joshua
,
and
not
to
us
:
yet
that
way
of
the
Apostle
in
applying
the
Promise
,
is
a
general
Rule
to
us
,
that
whensoever
we
find
any
Promise
in
Scripture
concerning
any
particular
godly
man
,
we
have
warrant
to
make
use
of
that
as
if
so
be
that
God
had
called
to
us
from
Heaven
by
name
,
and
said
Thomas
,
or
Richard
,
I
wil
do
this
and
this
for
thee
:
That
's
a
Seventh
Principle
for
Faith
.
8
The
Eighth
thing
that
I
would
lay
down
to
help
Faith
in
the
time
of
the
want
of
Sight
,
is
this
,
That
there
is
no
condition
that
any
of
the
People
of
God
can
be
in
,
no
condition
so
dark
,
and
so
wanting
comfort
,
as
is
a
sufficient
Plea
for
Unbeleef
:
Though
thy
condition
be
never
so
dark
and
dismal
in
thine
own
eyes
,
yet
remember
,
it
can
never
be
so
dark
,
so
dismal
,
so
void
of
comfort
,
of
help
,
as
should
give
thee
any
ground
▪
for
thy
Unbeleef
.
I
'le
give
you
one
Scripture
that
may
serve
instead
of
all
for
this
,
In
Isa
.
50.
10.
Who
is
among
you
that
feareth
the
Lord
?
that
obeyeth
the
voyce
of
his
Servant
?
that
walk
in
darkness
,
and
hath
no
light
?
Let
him
trust
in
the
Name
of
the
Lord
,
and
stay
himself
upon
his
God
:
Who
is
there
that
walketh
in
darkness
,
and
hath
no
light
?
no
light
at
al
,
nothing
but
black
darkness
,
dismal
darkness
;
You
walk
in
darkness
because
your
walk
is
not
the
walk
of
Faith
:
But
who
is
it
that
walks
in
darkness
,
and
sees
no
light
of
comfort
at
al
?
what
should
he
do
?
Let
him
trust
in
the
Name
of
the
Lord
,
and
stay
upon
his
God
.
It
is
,
Whosoever
is
among
you
that
feareth
the
Lord
:
It
's
those
indeed
that
fear
God
,
so
they
must
be
qualified
,
and
their
desires
are
to
obey
the
voyce
of
his
Servants
;
mark
,
the
holy
Spirit
speaks
of
two
things
that
Godly
People
in
their
greatest
weaknesses
may
find
:
That
is
,
First
,
The
fear
of
God
is
upon
their
hearts
,
indeed
although
they
cannot
do
as
others
of
the
Saints
,
they
cannot
overcome
their
corruptions
as
they
,
yet
the
fear
of
God
is
upon
them
.
And
then
Secondly
,
That
obeyeth
the
voyce
of
his
Servant
:
They
can
appeal
to
God
that
knoweth
all
things
that
there
's
nothing
their
souls
more
desires
than
to
be
obedient
to
God
,
speaking
by
his
Servants
to
their
souls
;
and
though
it
's
true
,
they
have
not
power
to
do
the
thing
that
is
required
▪
yet
there
is
the
obedience
of
the
heart
:
Well
then
,
Who
is
it
?
Whosoever
it
be
,
though
never
so
weak
,
though
never
such
stirrings
of
corruption
in
them
,
yet
if
they
thus
fear
God
,
and
their
hearts
lie
under
the
Authority
of
his
Word
,
so
as
to
be
willing
to
yield
obedience
to
the
voyce
of
God
by
his
Servants
,
though
he
walks
in
darkness
,
and
sees
no
light
,
he
sees
no
comfort
,
no
way
of
succor
for
him
,
yet
let
him
trust
in
the
Name
of
the
Lord
,
and
stay
upon
his
God
,
so
that
there
is
no
condition
so
dark
and
dismal
to
any
that
desire
to
fear
the
Lord
,
and
walk
in
his
ways
,
but
they
may
have
exercise
of
their
Faith
in
trusting
in
the
Name
of
the
Lord
,
and
staying
upon
their
God
.
And
thus
you
have
these
Principles
laid
down
for
to
ground
your
Faith
upon
,
which
you
should
lay
next
to
your
hearts
,
for
you
may
have
use
of
every
one
of
these
in
your
walk
.
CHAP.
XIX
.
Encouragements
to
the
soul
in
its
walking
by
Faith
.
1
God
tenders
himself
to
all
to
whom
the
Gospel
comes
,
in
a
Covenant
of
Grace
,
and
not
of
Works
.
2
All
the
good
that
God
doth
for
his
Creatures
,
especially
in
order
to
eternal
Life
,
is
for
his
Names
sake
.
3
There
is
no
qualification
in
the
Creature
that
is
made
by
God
as
a
condition
to
our
beleeving
.
4
It
is
the
great
Glory
of
God
,
and
the
design
that
he
hath
in
the
world
,
to
glorifie
himself
in
the
way
of
his
free
Grace
,
and
faithfulness
towards
men
.
5
It
's
as
delightful
to
Christ
to
have
the
end
of
his
Death
,
as
to
us
to
have
our
souls
saved
.
6
God
leaves
his
People
without
Sence
of
his
love
for
many
good
ends
to
them
.
7
God
hath
more
Glory
in
saving
than
in
casting
off
.
AS
for
Encouragements
to
the
soul
in
its
walking
by
Faith
;
consider
of
these
Particulars
.
1
That
God
doth
tender
himself
unto
all
those
to
whom
the
Gospel
comes
,
so
as
he
is
willing
to
deal
with
them
in
the
way
of
a
Covenant
of
Grace
,
and
not
a
Covenant
of
Works
:
This
is
a
special
help
and
Encouragement
to
the
soul
that
is
in
darkness
,
and
sees
no
light
,
who
hath
no
sence
of
the
Presence
,
and
Love
,
and
Mercy
of
God
,
yet
O
thou
soul
look
up
to
God
;
Oh
the
sight
of
God
will
such
a
soul
say
,
is
terrible
to
me
;
The
Lord
is
a
consuming
fire
,
and
who
can
stand
before
the
everlasting
Burnings
?
Oh
who
can
endure
the
consuming
fire
?
But
Oh
thou
soul
look
up
again
,
and
behold
the
Lord
tendering
himself
to
deal
with
thee
in
the
way
of
the
Covenant
of
Grace
.
Object
.
I
but
,
I
do
not
know
whether
I
am
under
the
Covenant
of
Grace
.
Answ
.
Yet
when
thy
Ears
hears
the
glad
tydings
of
the
Gospel
,
know
that
that
's
nothing
else
but
God
coming
to
tender
himself
to
thy
soul
in
the
way
of
a
Covenant
of
Grace
:
Had
we
to
deal
with
God
in
a
way
of
a
Covenant
of
works
,
Cursed
is
every
soul
that
abides
not
in
every
thing
that
is
written
in
the
book
of
the
law
to
do
it
;
then
every
thought
of
God
might
be
very
terrible
to
us
,
and
I
verily
beleeve
that
it
's
the
main
ground
that
holds
many
under
a
spirit
of
bondage
,
and
causes
them
to
walk
in
a
disconsolate
,
and
distressed
condition
,
and
cannot
walk
by
Faith
,
because
they
look
upon
God
as
having
to
deal
with
him
in
the
way
of
a
Covenant
of
Works
;
they
see
God
to
be
a
Holy
,
and
Just
,
and
Righteous
God
,
and
they
see
his
Law
Righteous
;
now
they
are
conscious
to
themselves
of
having
broken
his
Law
,
and
their
Consciences
being
defil'd
with
evil
works
,
and
having
guiltiness
upon
them
through
the●r
sin
,
upon
this
God
is
terrible
to
them
,
and
they
are
not
able
to
put
forth
any
acts
of
faith
to
beleeve
in
him
.
But
on
the
other
side
,
Could
this
soul
come
to
behold
God
tendering
himself
to
it
,
to
deal
with
it
in
the
way
of
a
Covenant
of
Grace
,
and
the
Lord
speaking
thus
,
for
so
he
doth
,
Oh
you
wretched
sinful
soul
who
art
cast
and
undone
by
the
Covenant
of
Works
that
first
was
made
with
man-kind
,
you
are
undone
,
and
by
that
must
perish
for
ever
:
But
behold
,
there
is
a
Second
Covenant
,
a
Covenant
of
Grace
,
wherein
I
am
willing
to
have
to
deal
with
the
Children
of
men
,
and
through
that
Covenant
that
I
have
made
,
that
is
,
Beleeve
and
Live
,
and
I
am
he
that
justifies
the
ungodly
;
and
in
that
Covenant
there
is
a
way
of
satisfaction
for
the
Sons
of
Men
,
and
there
is
acceptation
even
of
the
desires
,
and
endeavors
of
the
souls
of
poor
Creatures
that
are
otherwise
ful
of
sin
;
yet
acceptation
there
is
through
the
Covenant
,
of
their
souls
,
and
that
to
Eternal
Life
;
and
it
is
through
that
Covenant
that
I
am
willing
to
have
to
do
with
the
children
of
men
,
with
you
in
particular
to
whom
my
Gospel
comes
to
be
preached
;
not
to
deal
with
you
meerly
as
I
am
the
Creator
of
al
things
,
and
you
Creatures
,
as
I
Holy
,
and
you
Sinful
;
but
willing
to
deal
with
you
through
my
Son
,
and
to
apply
the
purchase
that
my
Son
hath
made
:
Oh
if
we
could
but
come
to
see
the
Lord
so
,
in
the
midst
of
al
fears
and
troubles
we
might
come
to
exercise
our
Faith
,
and
to
walk
by
Faith
rather
than
by
Sence
;
beholding
God
in
this
manner
,
and
indeed
without
the
beholding
of
God
thus
we
shal
never
be
able
to
step
a
step
of
Faith
in
our
walk
:
And
that
's
the
first
Encouragement
.
2
The
Second
is
this
,
That
all
the
good
that
God
doth
for
his
Creatures
,
especially
in
order
to
Eternal
Life
is
for
his
own
Name
sake
,
it
is
out
of
free
Grace
,
and
nothing
else
;
it
is
because
Mercy
pleaseth
him
,
Mic
.
7.
18.
it
's
not
because
you
can
please
him
,
for
he
will
have
mercy
on
whom
he
wil
have
mercy
,
and
whom
he
wil
he
hardens
;
it
is
meerly
because
he
delights
in
mercy
,
it
's
from
Arguments
that
are
in
his
own
Bowels
,
and
not
from
Arguments
that
are
or
can
be
in
thee
or
any
Creature
:
What
an
Encouragement
is
here
for
the
soul
to
exercise
Faith
?
a
soul
that
walks
in
darkness
and
can
see
no
light
,
I
see
nothing
in
mine
own
heart
but
a
dungeon
of
dismal
darkness
;
Oh
but
I
hear
that
the
Fountain
of
al
Gods
goodness
unto
his
Creatures
,
of
all
the
good
that
he
doth
for
his
Creatures
in
order
to
Eternal
Life
,
is
meerly
out
of
free
grace
,
and
because
mercy
pleases
him
;
then
why
may
there
not
be
a
way
for
me
then
to
exercise
Faith
,
though
my
condition
be
never
so
sad
in
its
self
:
That
's
the
Second
Encouragement
.
3
The
Third
is
this
,
That
there
is
no
qualifications
in
the
Creature
that
is
made
by
God
as
a
Condition
of
our
beleeving
:
God
doth
not
say
,
that
if
you
be
thus
and
thus
,
that
then
you
have
right
to
beleeve
,
and
so
you
shal
come
to
have
right
to
Christ
,
There
is
nothing
before
Faith
,
that
gives
right
unto
Faith
:
Indeed
there
may
be
somthing
before
that
may
take
away
some
hinderances
,
and
lets
,
and
so
may
help
us
towards
beleeving
;
but
nothing
before
Faith
that
can
give
us
a
right
to
beleeving
;
therefore
for
men
to
say
,
How
do
I
know
that
I
have
a
right
to
beleeve
?
If
thou
canst
beleeve
,
thy
beleeving
gives
thee
a
right
to
beleeve
;
't
is
my
beleeving
makes
me
to
have
interest
in
the
Riches
,
and
in
the
Grace
of
the
Covenant
to
apply
it
to
my self
,
but
there
's
nothing
can
give
me
a
right
to
beleeve
:
If
the
Gospel
be
preached
,
and
I
find
the
Lord
working
upon
my
heart
to
draw
me
to
beleeve
,
the
Lord
gives
me
liberty
to
it
,
that
is
,
not
that
I
may
conceit
that
I
have
my
part
in
Christ
:
All
to
whom
the
Gospel
is
preached
,
they
have
right
to
this
:
if
they
can
find
that
in
their
hearts
,
to
cast
and
noul
their
souls
upon
the
infinite
,
free
,
ful
,
and
rich
Grace
of
God
in
the
Gospel
,
they
may
do
it
;
and
they
need
not
stand
to
plead
whether
it
be
not
too
much
boldness
in
them
so
to
do
,
for
thou
art
invited
to
do
it
freely
,
Come
and
drink
of
the
Waters
of
Life
freely
;
and
you
that
have
no
money
,
no
worthiness
at
al
in
you
,
yet
the
way
is
made
over
to
you
as
wel
as
to
others
:
And
that
's
a
Third
Encouragement
.
And
if
at
the
first
time
when
we
come
to
beleeve
;
there
be
then
no
qualifications
required
to
give
us
interest
to
beleeve
,
then
surely
at
al
other
times
we
are
not
to
reason
,
That
because
I
am
thus
and
thus
,
therefore
I
may
not
beleeve
;
let
thy
condition
be
as
bad
as
it
can
be
afterwards
,
yet
surely
it
is
not
worse
than
it
was
at
the
first
of
all
,
thou
art
not
more
off
than
before
,
or
at
least
it
cannot
be
so
ill
but
that
this
Rule
may
encourage
thee
.
Yea
,
though
they
have
sin'd
against
knowledg
,
and
after
profession
of
Religion
,
yet
still
this
holds
a
truth
that
there
is
no
precedent
qualifications
gives
thee
right
to
beleeving
,
it
doth
but
that
which
may
make
way
,
and
take
away
hinderances
,
and
therefore
thou
may
est
be
encouraged
in
the
want
of
al
sight
and
sence
,
yet
stil
to
exercise
thy
Faith
.
4
The
Fourth
Encouragement
,
That
it
is
the
great
glory
of
God
,
and
design
that
he
hath
in
the
world
to
glorifie
himself
in
the
way
of
his
free
grace
,
and
faithfulness
towards
the
children
of
men
:
God
doth
delight
in
the
glory
of
his
Power
,
in
the
glory
of
his
Wisdom
,
in
the
glory
of
his
Bounty
,
in
the
glory
of
his
Justice
;
but
the
great
Master-piece
above
al
things
,
is
the
glory
of
his
Grace
,
in
the
Glory
of
the
Riches
of
his
Grace
,
and
Mercy
,
and
Faithfulness
,
it
is
that
the
Lord
delights
more
in
,
than
he
doth
in
making
the
World
:
God
as
he
hath
made
one
World
,
so
he
could
make
a
thousand
Worlds
by
the
Word
of
his
Power
:
If
God
pleased
,
he
could
make
a
thousand
Worlds
more
by
one
Word
;
yet
God
doth
not
so
much
delight
in
making
of
Worlds
,
as
in
shewing
forth
the
riches
of
his
Grace
to
poor
wretched
Creatures
that
have
undone
themselves
:
That
's
the
great
Master-piece
of
God
that
he
will
be
honored
in
to
al
Eternity
:
Now
when
as
the
soul
shall
think
,
If
that
Mercy
may
do
me
good
,
that
shal
be
so
great
as
God
shal
have
the
chief
Glory
of
above
al
his
Works
,
and
that
God
takes
most
delight
in
above
al
other
of
his
Attributes
,
if
that
mercy
wil
do
me
good
,
then
this
is
tendered
to
me
in
the
Word
,
and
therefore
I
may
have
Encouragement
to
beleeve
.
5
Another
is
this
,
That
as
it
is
Gods
great
design
to
magnifie
his
Grace
above
al
his
Works
,
so
it
's
as
delightful
to
Christ
to
enjoy
the
end
of
his
death
,
as
it
can
be
to
any
of
you
to
have
your
souls
saved
:
Christ
takes
as
much
pleasure
in
,
and
accompts
it
as
great
a
good
to
him
to
have
the
End
of
his
death
,
as
any
of
you
can
accompt
it
to
have
your
souls
eternally
sav'd
:
You
think
thus
,
Oh
such
and
such
a
Mercy
that
I
have
need
of
,
what
a
benefit
would
it
be
to
me
if
God
would
grant
me
this
mercy
;
but
if
God
would
save
my
soul
,
pardon
my
sin
,
and
bring
me
to
eternal
Life
,
how
happy
should
I
be
?
What
is
thy
heart
set
upon
such
a
Mercy
,
and
doest
thou
so
prize
the
pardon
of
thy
sin
,
and
the
saving
of
thy
soul
?
thou
canst
not
prize
it
more
than
Christ
prizes
the
fruit
of
his
death
,
thou
canst
not
get
more
good
by
thy
Salvation
,
than
Christ
shal
get
by
having
the
purchase
which
he
purchased
by
his
death
;
you
know
the
Scripture
in
Isa
.
53.
He
shall
see
the
travel
of
his
soul
,
and
he
shall
be
satisfied
,
for
by
his
knowledg
shall
my
righteous
Servant
justifie
many
:
This
is
the
travel
of
Christs
soul
to
bring
sinners
to
be
justified
,
and
when
Christ
sees
this
,
he
is
satisfied
:
If
thou
should'st
see
the
Salvation
of
thy
soul
,
and
God
should
as
it
were
in
a
Map
shew
thee
all
that
glory
that
thou
should'st
have
in
Heaven
to
al
Eternity
,
would
not
this
satisfie
thee
?
Now
when
Christ
sees
the
travel
of
his
soul
,
that
is
,
in
bringing
Life
and
Salvation
for
sinners
,
this
is
as
great
a
satisfaction
to
the
heart
of
Christ
as
thy
Salvation
can
be
to
thine
own
soul
:
The
consideration
of
this
,
may
be
useful
to
help
thee
to
beleeve
in
the
want
of
all
Sence
whatsoever
.
6
The
next
is
this
,
That
God
withdrawing
himself
from
his
People
,
and
bringing
of
them
into
such
a
condition
wherein
they
are
without
al
kind
of
sence
of
his
Love
,
and
nothing
but
darkness
;
the
Lord
in
this
hath
many
good
ends
why
he
doth
it
:
He
doth
that
which
is
very
sad
to
the
hearts
of
his
people
,
yet
it
is
not
so
evil
but
God
many
times
hath
excellent
ends
for
which
he
doth
do
it
,
he
takes
his
Servants
off
from
the
props
of
the
Creature
,
and
from
the
prop
of
Sence
and
Reason
to
the
end
that
he
may
be
All
in
All
to
them
;
if
there
were
no
other
end
why
God
did
withdraw
himself
from
his
Creatures
,
but
that
he
might
shew
to
them
what
their
condition
were
like
to
be
for
ever
,
but
only
that
he
might
eternally
forsake
them
,
if
God
had
never
any
other
end
,
then
thou
mayest
be
much
discouraged
in
the
want
of
sence
:
But
consider
what
an
Encouragement
is
here
for
thee
to
think
thus
,
Indeed
my
condition
is
sad
,
but
hath
God
no
other
ends
but
only
to
forsake
his
Creature
?
have
not
I
heard
out
of
the
Word
many
times
that
God
hath
very
gracious
ends
,
and
that
he
doth
not
only
aim
at
his
own
glory
,
but
at
the
good
of
his
Creature
in
withdrawing
himself
,
and
much
good
hath
come
by
it
,
it
hath
been
a
means
to
withdraw
the
hearts
of
his
Servants
from
the
Creature
,
and
to
unite
them
more
▪
strongly
to
himself
:
Then
why
should
not
I
make
the
best
Interpretations
of
Gods
dealings
as
may
be
?
I
was
before
afraid
that
surely
God
had
utterly
forsaken
me
;
but
when
I
hear
this
,
that
he
hath
many
gracious
ends
why
he
doth
for
the
present
withdraw
himself
from
the
hearts
of
his
People
;
not
only
many
good
ends
why
he
doth
outwardly
afflict
his
people
,
that
many
are
convinc'd
of
;
Oh
but
that
God
should
intend
good
in
withdrawing
himself
from
their
Souls
,
that
they
cannot
see
so
much
:
But
Oh
thou
afflicted
soul
,
that
art
tossed
with
tempests
and
with
temptations
and
troubles
,
know
that
God
hath
many
times
gracious
ends
even
in
withdrawing
himself
from
the
very
souls
of
his
Servants
.
God
withdrew
himself
from
the
very
Soul
of
Christ
for
a
time
,
for
so
he
cries
out
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
therefore
do
not
think
that
it
is
alwaies
in
hatred
,
and
so
as
it
wil
be
a
certain
forerunner
of
Gods
separation
from
thee
:
Certainly
God
did
at
that
time
love
his
own
Son
dearly
,
when
he
did
cry
out
so
;
and
indeed
that
may
be
a
mighty
help
to
our
Faith
,
when
we
consider
not
only
what
God
doth
do
many
times
to
his
dear
Saints
,
but
to
his
own
Son
;
and
consider
that
God
did
not
withdraw
himself
from
Christ
only
for
satisfaction
(
for
so
it
was
)
and
to
shew
that
we
had
deserved
that
the
Lord
should
eternally
withdraw
himself
from
us
,
but
it
was
that
he
might
be
a
merciful
High-Priest
to
us
;
as
in
Heb
.
4.
We
have
not
an
High-Peiest
which
cannot
be
touched
with
the
feeling
of
our
infirmities
,
but
was
in
all
points
tempted
like
as
we
are
:
In
all
Points
;
why
?
you
are
tempted
with
Poverty
,
Christ
was
;
you
are
tempted
with
Disgrace
,
Christ
was
:
I
but
I
am
tempted
with
inward
and
Spiritual
afflictions
,
with
Gods
withdrawing
the
Sence
of
his
Love
,
and
Mercy
,
and
Goodness
,
what
should
I
do
there
?
Christ
was
tempted
so
too
;
In
all
things
,
the
Scripture
saith
;
And
why
was
he
tempted
?
it
was
,
That
he
might
be
made
sensible
of
our
Infirmities
,
that
he
might
be
a
compassionate
High-Priest
to
us
;
and
therefore
mark
the
Exhortation
that
follows
upon
it
in
the
16.
verse
,
Let
us
therefore
come
boldly
unto
the
Throne
of
Grace
,
that
we
may
obtain
mercy
,
and
find
Grace
to
help
in
time
of
need
.
So
I
shal
conclude
for
the
present
with
that
Exhortation
;
You
want
Sight
and
Sence
,
Oh
walk
by
Faith
,
and
let
this
be
an
Encouragement
and
help
to
thee
for
the
exercising
of
thy
Faith
,
That
we
have
such
a
High-Priest
that
was
toucht
with
the
feeling
of
our
Infirmities
;
and
among
other
particulars
even
in
that
,
My
God
,
My
God
,
why
hast
thou
forsaken
me
?
and
I
make
no
question
but
it
was
one
special
end
why
we
have
this
very
suffering
of
Christ
in
his
soul
recorded
in
the
Scripture
,
and
it
was
when
he
was
afflicted
outwardly
,
yet
then
he
was
inwardly
afflicted
at
the
sam
time
;
Christ
was
apprehended
as
a
Malefactor
,
and
so
accused
,
he
was
imprisoned
,
and
forsaken
by
his
friends
,
he
was
in
the
hands
of
wicked
men
,
yea
,
in
the
hands
of
wicked
men
so
as
to
be
put
to
death
by
them
,
and
there
made
a
gazing
stock
to
al
the
World
,
and
scorned
at
in
the
midst
of
his
afflictions
:
we
do
not
use
to
scorn
at
men
when
they
suffer
,
though
they
suffer
for
their
sin
;
but
Christ
was
scorned
at
:
now
if
ever
there
were
a
time
for
God
to
shine
upon
him
,
and
to
give
him
the
sence
of
his
Love
,
one
would
think
it
should
be
now
;
Oh
no
,
but
now
at
this
time
God
withdraws
himself
from
him
so
far
as
he
cries
out
in
the
Agony
and
bitterness
of
his
soul
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
You
are
to
make
a
Two-fold
Use
of
it
.
First
,
That
here
is
a
satisfaction
to
Gods
Justice
,
Christ
by
being
forsaken
for
a
time
hath
delivered
al
Beleevers
from
being
forsaken
by
God
Eternally
.
And
it
is
likewise
an
Use
of
very
great
moment
,
that
Beleevers
should
make
of
it
,
Christ
is
set
●ut
▪
as
a
Pattern
before
us
,
and
we
are
to
arm
our selves
with
the
same
mind
.
And
he
is
set
forth
unto
us
as
a
High-Priest
to
shew
unto
us
that
he
was
put
under
such
temptations
as
these
are
,
to
the
end
he
might
pitty
us
,
and
have
compassion
on
us
in
our
temptations
,
and
tryals
,
to
the
end
our
Faith
might
be
helped
,
if
we
should
ever
be
brought
to
such
a
condition
,
to
be
without
Sence
,
so
as
to
look
upon
God
in
the
greatest
of
our
afflictions
to
have
forsaken
us
,
yet
then
cast
up
an
Eye
to
Jesus
Christ
,
and
behold
him
thus
forsaken
,
and
know
as
here
is
satisfaction
to
justifie
for
thee
;
so
here
you
have
an
example
of
Gods
dealing
with
his
own
Son
whom
his
soul
loved
,
for
certainly
the
soul
of
God
did
alwaies
love
him
,
I
know
Father
,
thou
alwaies
hearest
me
,
and
so
he
did
alwaies
love
him
:
Certainly
the
Lord
had
gracious
ends
in
forsaking
of
him
,
and
this
is
set
out
as
a
Pattern
to
thee
for
the
helping
of
thy
Faith
when
all
Sence
is
wanting
;
and
had
we
nothing
in
all
the
Book
of
God
to
help
us
to
exercise
Faith
in
the
want
of
Sence
,
but
only
this
example
of
Christ
,
and
the
dealings
of
God
the
Father
with
him
,
it
were
sufficient
to
help
us
to
walk
by
Faith
when
we
have
no
sight
nor
sence
.
The
walk
of
a
Saint
is
the
walk
of
Faith
;
there
's
nothing
manifests
us
to
be
Saints
but
this
,
The
walking
by
Faith
,
and
not
by
Sence
.
I
shal
ad
one
further
Encouragement
that
may
help
very
much
,
especially
to
a
soul
that
is
humbled
before
God
,
and
is
panting
after
the
grace
of
God
.
Consider
,
When
you
are
afraid
that
God
should
cast
you
off
because
you
have
no
sence
of
his
Love
,
what
should
God
get
by
it
if
he
cast
you
off
?
If
you
can
but
bring
it
to
this
,
That
God
shal
get
as
much
by
receiving
you
,
and
saving
you
,
as
he
shal
have
by
casting
you
off
,
why
should
you
not
have
encouragement
to
beleeve
and
exercise
Faith
in
the
want
of
Sence
?
When
you
have
the
most
dismal
thoughts
of
al
,
and
Sence
is
furthest
off
,
what
do
you
think
God
wil
get
,
if
he
should
cast
you
off
?
Object
.
You
wil
say
,
He
shall
have
the
Glory
of
his
Will
,
he
shall
shew
forth
the
absoluteness
of
his
Will
in
it
,
and
what
should
I
look
any
further
,
what
reason
God
may
have
?
To
that
I
Answer
thus
:
First
,
God
may
have
the
glory
of
his
Will
,
and
yet
save
you
too
;
yea
,
and
have
the
glory
of
his
Will
rather
more
in
saving
such
a
soul
that
's
making
after
him
,
than
he
should
have
in
casting
of
him
off
:
And
surely
if
God
may
have
a
great
deal
more
glory
,
then
you
may
have
a
great
deal
of
encouragement
to
beleeve
.
For
if
he
hath
the
glory
of
his
Will
,
It
's
but
his
Will
upon
you
;
but
in
saving
of
you
,
he
may
have
the
glory
of
his
Will
of
you
,
and
that
's
more
glory
:
you
shall
passively
glorifie
his
Will
,
that
is
,
you
shall
be
a
Subject
,
as
God
may
make
it
to
appear
before
Men
and
Angels
that
he
may
do
what
he
pl●a●e
with
you
:
But
when
you
shal
come
and
subject
to
his
Will
,
and
lie
down
at
his
feet
,
he
hath
the
glory
of
his
Will
Actively
upon
you
,
and
this
is
more
.
Again
,
God
shal
have
the
glory
of
his
Power
by
casting
of
you
off
;
I
but
when
you
come
and
fall
down
before
him
,
and
tremble
at
his
Presence
,
he
hath
it
more
.
Yea
,
and
he
hath
the
glory
of
his
Power
in
shewing
mercy
,
as
wel
as
in
destruction
:
we
have
a
notable
Scripture
for
that
in
the
Book
of
Numbers
,
chap.
14.
ver
.
17.
Moses
is
pleading
for
the
people
,
and
now
saith
he
,
I
beseech
thee
let
the
power
of
my
Lord
be
great
,
according
as
thou
hast
spoken
,
saying
,
The
Lord
is
long
suffering
,
and
of
great
mercy
,
forgiving
iniquity
and
transgression
:
Let
the
Power
of
my
Lord
be
great
,
so
that
it
seems
the
Power
of
God
appears
in
forgiving
iniquity
and
transgression
,
as
much
as
in
destruction
:
If
God
should
destroy
thee
,
indeed
a
glorious
power
of
his
would
appear
in
thy
ruine
;
but
there
wil
appear
as
glorious
a
power
of
his
in
forgiving
thee
as
in
destroying
;
and
may
not
this
be
a
great
encouragement
to
exercise
Faith
in
the
want
of
Sence
.
Object
.
I
but
God
's
a
Just
God
,
and
delights
in
the
Glory
of
his
Justice
,
and
he
will
have
the
Glory
of
his
Justice
it
may
be
upon
me
.
Answ
.
Nay
,
but
thou
mayest
be
encouraged
to
beleeve
in
this
,
Because
he
may
have
as
much
glory
of
his
Justice
in
saving
thee
,
as
in
destroying
thee
,
yea
,
and
he
may
have
it
more
in
saving
thee
,
than
in
destroying
thee
.
For
first
,
Thou
tremblest
before
Gods
Justice
:
if
there
were
no
more
than
that
,
for
the
heart
from
a
free
act
,
not
from
a
forced
act
,
but
freely
;
even
that
,
is
as
great
a
glory
of
Gods
Justice
as
God
hath
from
all
the
damned
in
Hell
:
In
destroying
of
the
Creature
God
hath
not
more
glory
of
his
Justice
than
when
the
Creature
shal
by
a
free
work
,
and
not
by
a
forced
work
,
come
in
and
tremble
before
Gods
Justice
,
and
subject
it
's
self
to
the
Justice
of
God
,
and
acknowledg
Gods
Righteousness
and
Justice
,
if
the
Lord
should
destroy
it
:
The
glory
that
he
hath
upon
the
damned
,
it
's
but
Passive
,
and
that
is
not
so
much
;
but
the
glory
of
his
Justice
he
hath
in
thee
,
in
that
thou
doest
freely
come
and
acknowledg
it
,
and
tremble
before
it
,
he
hath
it
actively
,
and
this
is
more
.
But
Secondly
,
There
is
a
way
for
God
to
have
the
glory
of
his
Justice
,
and
yet
to
save
thee
.
Object
.
You
wil
say
,
Though
I
come
freely
to
acknowledg
Gods
Justice
,
yet
Gods
Justice
is
not
glorified
fully
.
Answ
.
I
but
there
is
a
way
wherein
God
may
save
thee
,
and
yet
have
the
glory
of
his
Justice
fully
;
And
that
is
in
Jesus
Christ
.
Now
what
a
transcendent
Encouragement
is
this
to
beleeve
then
,
when
there
is
nothing
that
can
be
conceived
wherein
God
shal
have
glory
one
way
,
but
he
may
have
it
the
other
way
,
and
have
it
more
abundantly
.
If
God
doth
destroy
a
Creature
,
to
what
end
is
it
,
but
that
he
might
have
glory
?
Now
if
God
may
have
his
glory
,
and
save
a
Creature
,
may
not
that
Creature
have
hope
and
ground
to
beleeve
then
?
when
as
the
Lord
hath
provided
such
a
way
of
Salvation
as
his
glory
shall
be
no
loser
at
al
?
And
especially
this
,
when
the
soul
considers
that
God
hath
begun
already
such
a
work
upon
it
,
wherein
he
is
in
a
way
of
glorifying
himself
in
the
soul
as
much
as
if
he
should
have
destroyed
it
.
And
thus
much
for
the
Encouragements
of
beleeving
in
the
want
of
Sence
.
I
am
willing
to
be
somwhat
large
in
this
Point
because
it
is
so
needful
:
Though
I
may
treat
of
things
that
are
but
as
riddles
to
many
,
yet
to
those
souls
that
want
the
Sence
of
Gods
Love
,
these
things
wil
not
be
too
large
to
such
,
but
their
hearts
will
greedily
imbrace
them
.
But
because
the
want
of
beleeving
in
the
want
of
Sence
,
is
easier
to
speak
of
than
to
do
,
for
it
is
one
of
the
hardest
things
that
are
to
beleeve
in
the
want
of
Sence
;
therefore
I
will
further
proceed
in
way
of
Motives
,
to
labor
to
draw
the
heart
to
the
work
of
Beleeving
.
CHAP.
XX
.
Motives
to
draw
the
heart
to
beleeve
in
want
of
Sence
.
1
There
's
as
great
humility
,
and
obedience
to
God
in
beleeving
,
as
in
any
other
way
.
2
It
is
the
safest
way
in
the
want
of
all
●ence
to
exercise
Faith
.
3
It
is
the
soonest
way
to
get
the
sence
of
Gods
Love
.
4
It
is
the
proper
time
for
Faith
to
act
.
5
It
is
a
glorious
thing
to
beleeve
in
want
of
Sence
.
6
It
is
that
which
honors
God
more
than
any
other
Grace
.
7
It
argues
very
much
love
to
God
.
8
Faith
is
wrought
by
the
Almighty
Power
of
God
.
THe
First
is
this
:
The
great
hindrance
of
beleeving
in
the
want
of
Sence
is
this
,
The
heart
thinks
that
the
work
of
Beleeving
,
and
the
work
of
Humility
will
hardly
stand
together
;
it
thinks
thus
,
that
it
is
not
fit
for
me
to
beleeve
,
but
to
be
humbled
before
God
,
I
,
it
is
for
others
;
they
may
beleeve
,
but
I
am
a
wretched
vile
Creature
,
and
the
work
that
I
have
to
do
is
to
be
humbled
.
1
Therefore
the
First
Motive
is
this
:
That
there
is
as
great
Humility
and
Obedience
to
God
in
beleeving
as
in
any
other
way
:
and
so
this
wil
take
away
the
Two
Grand
Hinderances
of
Beleeving
:
That
is
,
First
,
That
it
is
for
me
to
be
humbled
.
And
Secondly
,
That
I
am
very
sinful
,
and
it
's
for
me
to
look
rather
to
walk
in
obedience
to
God
,
and
to
do
what
God
requires
,
before
I
should
beleeve
in
the
Grace
of
God
.
Now
Humility
and
Obedience
are
as
eminent
in
beleeving
,
as
in
any
way
whatsoever
it
can
be
made
eminent
in
.
It
a
Creature
would
study
wherein
to
shew
the
greatest
Humility
and
Obedience
,
it
must
be
in
beleeving
in
the
want
of
Sence
,
for
there
is
much
self
denial
in
it
;
for
the
heart
of
man
is
set
upon
this
,
It
would
fain
have
somthing
in
its
self
:
Faith
it
is
an
emptying
grace
,
for
to
deny
its
own
thoughts
,
and
to
venture
its
self
against
its
own
Sence
;
here
is
a
great
deal
ol
humility
for
men
to
do
things
when
they
see
no
Reason
and
encouragement
for
it
:
As
a
Servant
,
though
he
be
not
very
humble
,
nor
obedient
,
yet
he
wil
do
some
works
if
he
hath
present
encouragement
before
his
Eyes
,
and
sees
present
Reason
for
it
:
But
here
's
the
tryal
of
an
obedient
Servant
,
If
he
be
required
to
do
that
which
he
sees
no
encouragement
for
before
his
eyes
,
nor
able
to
understand
the
Reason
of
such
a
thing
:
though
it
's
true
,
it
is
his
Masters
wil
that
he
should
do
it
,
yet
he
rather
apprehends
there
wil
come
a
great
deal
of
trouble
upon
it
,
rather
than
good
;
yet
if
he
doth
it
at
the
command
of
his
Master
,
he
shews
himself
humble
and
obedient
in
this
:
So
certainly
Humility
and
Obedience
is
shewn
as
much
in
this
grace
as
in
any
:
that
's
the
most
humble
,
and
most
obedient
Christian
that
is
the
most
beleeving
Christian
,
This
is
the
Command
of
God
,
that
you
should
beleeve
in
his
Son
:
THE
Command
of
God
,
above
all
other
Commands
,
that
you
should
beleeve
in
his
Son
:
And
when
the
holy
Spirit
expresses
the
Subjection
of
the
heart
to
God
,
he
doth
express
it
in
the
subjection
of
it
to
the
Gospel
in
the
way
of
beleeving
in
Christ
whether
there
be
Sence
or
no
;
in
Rom.
10.
3.
For
they
being
ignorant
of
Gods
Righteousness
,
and
going
about
to
establish
their
own
Righteousness
,
have
not
submitted
themselves
unto
the
Righteousness
of
God
;
so
that
you
see
that
this
is
a
great
submission
for
the
heart
,
for
the
heart
to
rest
upon
a
Righteousness
above
its
self
,
a
Righteousness
that
is
in
Christ
,
and
when
it
sees
no
Righteousness
in
it self
,
yet
to
submit
to
the
Righteousness
of
Christ
:
I
have
many
times
thought
that
if
I
were
thus
and
thus
,
God
would
shew
Mercy
to
me
,
but
the
Lord
hath
withdrawn
himself
,
and
I
am
a
wretched
vile
Creature
:
But
the
Gospel
presents
the
Righteousness
of
Christ
,
and
you
must
submit
all
your
thoughts
to
the
Righteousness
of
Christ
:
Here
's
the
submission
of
your
hearts
.
Those
that
are
humble
before
God
for
the
want
of
Sence
,
they
think
with
themselves
that
they
are
willing
to
submit
to
God
;
if
you
should
ask
them
,
Would
not
you
fain
bring
your
hearts
to
be
willing
to
submit
to
God
?
Oh
yes
,
Oh
that
I
could
do
it
:
If
you
would
submit
to
him
in
any
thing
,
submit
to
the
Righteousness
of
Christ
,
submit
al
your
thoughts
,
and
al
the
Reasonings
of
your
minds
that
are
against
the
Righteousness
of
Christ
,
submit
them
to
the
Righteousness
of
Christ
:
Here
's
Humility
,
here
's
Obedience
,
for
the
soul
to
give
up
its
self
to
the
Workmanship
of
God
;
it
's
true
,
I
have
nothing
in
my self
,
but
I
give
up
my self
to
the
Workmanship
of
God
and
Christ
,
to
do
with
me
what
he
pleases
.
Here
is
Evangelical
Obedience
.
2
A
Second
Motive
,
It
's
the
safest
way
in
the
want
of
al
Sence
to
exercise
Faith
:
What
wilt
thou
do
O
thou
poor
Soul
that
hast
no
sence
of
the
Love
of
God
in
Christ
?
Thou
wilt
be
glad
to
take
the
safest
way
;
certainly
this
is
the
safest
,
for
if
thou
thinkest
when
thou
wantest
Sence
,
to
be
striving
and
laboring
in
the
performance
of
duty
til
Sence
comes
,
and
then
thou
wilt
beleeve
,
thou
doest
not
take
the
safest
way
indeed
;
but
if
thou
canst
cast
thy self
upon
Free
Grace
as
it
's
tendred
in
the
Gospel
:
this
is
safer
than
any
other
way
,
for
you
shal
see
the
danger
of
the
other
.
There
is
a
great
deal
of
danger
in
the
putting
thy self
under
a
Covenant
of
Works
;
if
thou
goest
the
other
way
to
work
,
as
what
Paul
saith
concerning
Circumcision
,
If
ye
be
circumcised
,
Christ
profits
you
nothing
:
Why
circumcised
?
Because
that
was
an
eminent
work
of
the
Law
which
was
required
of
them
,
and
indeed
a
Seal
to
the
whol
Law
;
though
it
was
a
Seal
too
of
the
Gospel
,
and
of
the
Righteousness
of
Faith
,
yet
it
was
an
eminent
work
of
the
Law
besides
,
that
those
that
were
circumcised
bound
themselves
to
the
Law
in
it
,
and
therefore
Christ
did
not
profit
them
:
So
if
you
think
to
get
Joy
,
and
the
Comforts
of
the
holy
Spirit
in
any
other
way
but
beleeving
,
you
are
in
danger
to
put
your selves
out
of
the
Covenant
of
Grace
into
a
Covenant
of
Works
.
And
besides
,
There
's
very
much
danger
in
it
this
way
,
Because
that
by
seeking
to
get
it
in
working
and
laboring
in
the
performance
of
Duties
,
thou
art
in
danger
never
to
have
it
,
for
it
's
never
like
to
come
that
way
,
but
by
our
beleeving
,
thou
mayest
be
working
any
other
way
all
thy
life
time
,
and
never
come
to
have
it
:
Or
if
thou
shouldest
come
to
have
it
that
way
,
and
so
if
thou
thinkest
to
ground
thy
Faith
upon
thy
Sence
still
,
it
will
be
move
dangerous
;
if
thou
shouldest
have
some
joy
and
encouragement
by
thy
striving
,
and
then
ground
thy
Faith
upon
that
,
thou
art
like
to
miscarry
in
thy
Faith
,
and
that
Faith
like
to
come
to
nothing
in
the
conclusion
:
It
's
a
dangerous
thing
to
ground
Faith
upon
Sence
;
yet
many
of
us
do
rather
seek
to
have
our
Faith
the
fruit
of
our
Joy
,
than
to
have
our
Joy
the
fruit
of
our
Faith
;
whereas
▪
we
should
rather
lay
the
Foundation
of
Faith
,
and
then
the
Joy
that
comes
after
,
that
's
right
:
If
after
an
act
of
beleeving
you
come
to
have
joy
,
that
joy
is
right
;
but
if
after
an
act
of
Joy
,
and
work
of
Sence
,
you
then
think
you
can
beleeve
,
you
may
suspect
that
Faith
not
to
be
right
:
Indeed
Good
Works
are
a
Nurse
to
Faith
,
but
good
Works
are
never
to
be
the
Mother
of
Faith
.
But
further
,
It
's
safe
in
this
,
Because
it
wil
free
you
from
danger
of
temptations
:
If
so
be
that
you
be
striving
and
strugling
by
Duties
to
get
the
Sence
of
Gods
Love
,
if
that
be
the
thing
and
not
by
the
exercise
of
Faith
,
you
will
be
liable
to
many
temptations
:
As
thus
,
you
will
be
striving
and
strugling
,
but
will
not
get
strength
,
and
then
comes
a
Temptation
;
I
have
labor'd
,
and
striven
,
and
nothing
comes
of
it
,
and
therefore
surely
God
loves
me
not
.
Yea
,
There
wil
be
this
Temptation
:
Were
not
I
as
good
break
off
and
leave
off
al
,
I
see
nothing
comes
of
my
Duties
;
and
so
you
wil
have
a
temptation
to
turn
aside
after
vanity
,
you
wil
be
weary
of
the
performance
of
Duty
within
a
while
,
though
now
you
set
upon
it
;
therefore
it
's
the
safest
way
for
the
exercising
of
Faith
at
the
first
in
the
want
of
Sence
,
to
look
upon
the
grace
of
God
in
Christ
as
it
's
tendered
,
and
to
cast
the
soul
upon
it
.
Object
.
I
but
you
wil
say
,
Though
there
may
be
danger
in
my
standing
upon
Sence
,
yet
I
should
exercise
Faith
presently
,
there
's
danger
of
presuming
,
and
therfore
by
avoiding
one
evil
,
I
should
run
upon
another
.
Answ
.
To
help
you
against
this
,
I
shall
shew
you
what
Presumption
is
.
First
,
Presumption
is
this
,
It
is
to
trust
in
Gods
Mercy
out
of
Christ
;
that
's
the
first
thing
in
Presumption
,
and
the
most
men
in
the
world
that
do
presume
,
they
presume
upon
this
ground
,
Because
they
hope
in
Gods
Mercy
,
but
they
do
not
apprehend
the
Mystery
of
the
Gospel
,
how
Gods
Mercy
is
to
be
let
out
unto
them
through
Christ
,
and
that
there
is
not
any
one
drop
of
Gods
Mercy
but
is
to
be
communicated
through
Christ
,
and
no
other
way
;
yet
most
men
they
rely
upon
Gods
Mercy
,
and
hope
that
God
that
made
them
will
save
them
,
and
so
trust
upon
Gods
mercy
out
of
Christ
:
Whatsoever
hopes
of
Gods
Mercy
thou
hast
out
of
Christ
is
presumption
,
for
no
Creature
hath
any
thing
to
do
with
mercy
,
but
in
and
through
Christ
:
But
perhaps
those
that
live
under
the
Gospel
wil
say
no
,
they
wil
not
trust
in
God
but
through
Christ
.
But
then
the
Second
thing
is
a
trusting
that
God
wil
save
them
through
Christ
,
and
yet
they
mistake
Christ
,
and
do
not
understand
Christ
aright
:
as
thus
,
They
trust
in
Gods
Mercy
through
Christ
,
only
to
save
them
from
danger
,
to
save
them
from
the
punishment
of
their
sin
,
meerly
for
such
self-ends
as
they
may
be
delivered
from
punishment
;
and
they
see
no
excellency
in
Christ
but
as
he
is
one
that
should
deliver
them
from
punishment
;
this
is
presumption
too
.
But
when
the
soul
is
not
only
convinc'd
of
this
,
and
sees
this
by
the
holy
Spirit
,
that
all
the
Mercy
of
God
is
to
be
conveyed
through
Jesus
Christ
.
But
then
Secondly
,
The
Lord
shews
to
the
soul
the
Excellency
of
Christ
,
not
only
as
one
to
deliver
it
from
punishment
,
but
as
one
in
whom
there
is
all
good
to
make
the
soul
happy
for
ever
;
there
is
Grace
in
Christ
as
wel
as
Pardon
,
there
is
Sanctification
as
wel
as
Redemption
and
Glorification
;
there
is
the
bringing
in
the
soul
to
God
,
and
union
with
God
,
and
the
enjoyment
of
God
in
Christ
,
and
that
's
the
happiness
that
my
soul
desires
,
not
only
to
be
delivered
from
Hell
,
but
that
I
who
was
broken
off
from
God
through
sin
,
may
now
come
to
have
union
with
him
,
and
so
be
happy
in
the
enjoyment
of
God
as
my
portion
for
ever
;
and
thus
I
trust
upon
Gods
grace
in
Christ
:
this
is
not
presumption
certainly
.
Though
you
could
do
this
at
such
a
time
that
you
cannot
find
any
ability
in
your selves
to
perform
any
duty
,
yet
if
you
do
now
cast
your selves
upon
the
grace
of
God
in
Christ
that
you
might
have
life
in
him
,
not
only
that
you
might
have
pardon
,
and
to
be
delivered
from
Hell
,
but
that
you
might
have
life
;
do
this
as
soon
as
you
wil
,
this
is
not
presumption
.
A
Third
thing
wherein
Presumption
consists
,
is
this
,
For
men
to
beleeve
that
Christ
is
theirs
,
and
that
they
shal
be
sav'd
upon
false
grounds
.
As
thus
,
When
men
shall
beleeve
that
Christ
is
theirs
,
and
God
wil
have
Mercy
upon
them
,
and
save
them
,
why
?
Because
they
are
not
so
bad
as
others
;
because
they
do
some
good
things
,
and
they
live
honestly
among
men
,
and
serve
God
as
they
speak
,
and
because
God
blesses
them
in
their
outward
estates
,
and
they
have
prayed
to
him
,
and
God
hath
heard
them
,
and
such
things
;
and
thus
they
beleeve
that
Mercy
is
theirs
,
and
they
shall
be
saved
,
and
because
good
people
think
wel
of
them
,
and
they
keep
company
with
them
that
are
godly
;
here
's
presumption
.
Therefore
when
I
exhort
to
beleeve
in
the
want
of
Sence
,
I
do
not
exhort
to
this
,
that
you
should
presently
conclude
in
your
own
hearts
,
well
,
Christ
is
mine
,
and
I
shal
certainly
be
sav'd
;
no
,
but
the
work
that
I
exhort
to
,
it
is
,
To
cast
your
souls
upon
the
grace
of
God
in
Christ
for
life
,
and
for
salvation
;
it
may
be
you
cannot
have
a
reflect
act
upon
your
hearts
,
and
say
,
I
am
sure
I
shall
be
sav'd
;
for
to
exhort
men
and
women
to
this
,
that
they
should
perswade
themselves
they
shall
be
sav'd
,
that
's
not
the
thing
,
for
that
must
be
a
work
of
Christs
Spirit
.
But
the
first
act
of
Faith
wherby
the
soul
,
though
it
doth
not
apprehend
that
it
shal
be
sav'd
,
yet
it
wil
venture
its
self
upon
the
grace
of
God
in
Christ
;
and
if
I
perish
,
I
'le
perish
this
way
saith
the
soul
:
That
's
that
which
I
exhort
to
,
and
not
to
make
any
conclusions
that
certainly
I
shal
be
sav'd
upon
such
and
such
false
grounds
;
no
,
if
afterwards
thou
comest
to
make
conclusions
,
it
must
be
upon
the
testimony
of
the
holy
Spirit
witnessing
to
thy
soul
,
that
this
act
of
thine
in
casting
thy
soul
upon
Christ
,
is
a
true
act
indeed
,
and
not
a
meer
delusion
.
For
that
may
be
the
way
of
coming
to
have
Sence
,
not
that
I
shall
know
by
certain
effects
that
my
Faith
is
true
,
not
that
only
,
though
that
's
one
way
;
but
by
the
testimony
of
Gods
Spirit
witnessing
this
unto
me
,
that
this
work
of
imne
in
thus
going
out
of
my self
,
and
rouling
my
soul
upon
the
grace
of
God
in
Christ
,
that
i●
is
a
true
work
,
and
not
a
delusion
:
It
's
true
,
where
this
witne●s
of
the
holy
Spirit
is
,
it
is
ever
according
to
the
Word
,
and
there
wil
follow
gracious
effects
from
it
:
But
certainly
there
may
come
an
assurance
this
way
,
&
may
be
as
certain
as
I
am
certain
that
I
see
the
light
of
the
Sun
by
the
light
of
the
Sun
;
I
need
have
no
evidence
that
I
see
the
light
of
the
Sun
but
by
the
light
of
the
Sun
its
self
:
And
so
there
may
be
that
certainly
of
the
souls
beleeving
by
the
evidence
of
the
work
its
self
,
by
a
work
of
enlightening
by
the
Word
;
and
this
is
another
manner
of
ground
of
my
joy
,
than
because
I
am
not
so
bad
as
others
,
and
because
God
blesses
me
in
my
outward
estate
,
and
the
like
;
no
,
I
have
found
such
a
mighty
work
of
God
upon
me
,
carrying
me
to
his
Son
,
and
I
do
find
now
such
an
evidence
of
the
Spirit
that
this
is
the
work
of
God
,
so
that
I
am
become
a
new
Creature
,
I
am
not
only
not
so
bad
as
other
men
,
but
I
find
a
mighty
change
in
me
from
death
to
life
,
I
find
I
live
by
new
Principles
,
and
have
a
new
Rule
,
and
have
new
Ends
that
I
propound
to
my self
in
all
my
waies
:
But
this
is
after
this
work
of
Faith
,
from
the
effects
of
it
.
So
that
it
is
evident
that
your
beleeving
in
the
want
of
Sence
is
not
Presumption
,
but
the
safest
way
that
can
be
taken
.
3
The
Third
Motive
is
this
,
That
it
is
the
soonest
way
to
get
the
sence
of
Gods
Love
.
Object
.
You
wil
say
,
Why
?
if
I
could
find
my self
to
be
able
to
overcome
my
corruptions
,
and
perform
such
and
such
duties
as
others
are
able
to
do
,
then
I
am
perswaded
I
should
have
the
sence
of
Gods
Love
;
but
I
think
I
shall
never
have
it
till
then
.
Answ
.
Thou
goest
the
furthest
way
about
;
whether
ever
God
wil
give
it
that
way
or
no
,
it
's
a
question
:
But
if
God
should
be
so
indulgent
as
to
give
it
thee
at
last
,
yet
it
wil
be
a
great
while
first
,
and
thou
wilt
be
held
under
the
spirit
of
Bondage
a
long
time
.
Object
.
You
will
say
,
We
cannot
do
it
in
our selves
.
Answ
.
It
's
true
;
no
more
can
you
do
any
thing
else
;
but
let
there
be
that
power
that
you
endeavor
to
put
forth
in
other
things
,
do
you
endeavor
to
put
it
forth
here
,
and
endeavor
it
in
the
first
place
(
I
speak
to
such
as
are
sensible
,
that
they
have
not
the
sence
of
Gods
Love
unto
them
,
and
are
longing
and
thirsting
after
it
.
)
that
I
confess
:
wil
come
among
the
Directions
,
but
it
's
necessary
here
for
the
right
understanding
of
what
I
mean
:
when
I
affirm
,
That
it
's
the
speediest
way
to
get
sence
,
for
to
labor
to
put
forth
an
act
of
Faith
even
presently
:
Thou
complainest
of
thy
dead
heart
,
and
if
it
were
more
quick
,
thou
shouldest
then
beleeve
;
let
the
assure
thee
,
there
's
no
such
quickening
grace
as
Faith
is
,
The
Just
shall
live
by
Faith
;
and
the
Scripture
tels
us
,
that
the
Lord
hath
quickned
us
;
in
Col.
2.
13.
You
being
dead
in
your
sins
,
and
the
uncircumcision
of
your
flesh
,
hath
be
quickned
together
with
him
;
How
?
Having
forgiven
you
all
trespasses
;
so
that
the
quickning
of
the
heart
you
see
it
is
in
the
work
of
Justification
,
it
's
in
the
forgiving
of
our
trespasses
:
we
first
would
fain
have
our
hearts
quickned
,
and
then
we
would
beleeve
that
our
sins
are
for
given
us
;
no
,
but
beleeving
in
the
grace
of
God
for
Justification
,
that
's
the
way
of
quickning
;
Sanctification
doth
follow
after
Justification
,
and
therefore
the
soonest
way
to
get
grace
;
and
what
sence
you
would
have
in
the
Love
and
goodness
of
God
,
is
by
beleeving
;
that
's
the
speediest
way
,
you
do
but
beat
al
out
the
bush
in
any
other
way
:
you
wil
get
it
abundantly
sooner
this
way
,
in
laboring
to
stir
up
acts
of
Faith
,
in
beleeving
in
God
,
than
you
can
do
in
any
other
way
whatsoever
.
That
may
be
done
in
some
hear
this
way
,
that
may
not
be
done
in
some
months
or
years
in
any
other
way
.
4
A
Fourth
Motive
is
this
,
Labor
to
stir
up
Faith
,
and
to
walk
by
Faith
in
the
want
of
sence
,
because
even
when
sence
fails
,
then
is
the
proper
time
for
Faith
to
act
,
and
then
Faith
doth
appear
in
its
own
native
excellency
,
in
the
proper
colors
or
it
.
As
for
Love
(
by
comparing
one
Grace
with
another
,
we
shal
come
to
understand
either
Grace
the
better
)
for
me
to
love
another
when
I
see
all
things
lovely
in
them
,
and
when
there
is
nothing
that
any
way
discontents
me
,
here
doth
not
appear
any
great
excellency
in
Love
;
who
cannot
but
love
such
a
one
when
there
is
al
things
lovely
?
But
when
you
can
love
,
even
though
there
be
cross
dispositions
,
though
there
be
many
things
done
that
do
displease
you
,
and
unlovely
,
yet
you
can
love
,
your
love
goes
through
a
great
many
difficulties
,
and
though
there
be
much
water
,
it
cannot
be
quenched
:
Water
will
quench
a
little
spark
,
but
it
cannot
quench
a
great
deal
of
fire
;
I
,
this
Love
is
somwhat
indeed
.
So
it
is
here
in
Faith
;
It
is
not
so
much
for
a
man
to
beleeve
when
he
hath
all
kind
of
encouragements
for
his
beleeving
,
when
he
hath
sence
to
help
him
too
,
and
experience
,
and
all
things
goes
according
to
what
is
spoken
in
the
Word
:
But
for
me
to
beleeve
though
things
seem
to
go
quite
contrary
to
my
Faith
,
though
things
be
cross
,
here
is
the
proper
act
of
Faith
,
and
the
excellency
of
Faith
:
for
me
to
be
able
to
beleev
against
discouragements
,
as
it
was
the
commendations
of
Abrahams
Faith
to
beleeve
against
hope
,
and
above
hope
;
whatsoever
there
is
against
my
Faith
,
yet
to
beleeve
:
Certainly
there
were
no
great
need
of
the
Grace
of
Faith
,
if
we
had
alwaies
sence
,
if
we
had
alwaies
God
in
sight
,
and
Heaven
,
and
al
the
Glory
that
God
hath
laid
up
for
his
people
;
if
there
were
alwaies
this
in
our
eye
,
then
there
were
no
great
need
of
Faith
;
and
therefore
in
Heaven
such
kind
of
Faith
as
this
wil
fail
;
the
Scripture
saith
,
that
Faith
and
Hope
wil
cease
,
but
Love
continues
;
it
's
because
that
then
they
shal
have
alwaies
sight
:
But
when
there
is
no
sence
,
then
appears
the
proper
act
of
Faith
,
therefore
labor
in
the
want
of
Sence
to
put
forth
Faith
.
5
Fiftly
,
The
beleeving
in
the
want
of
sence
,
is
a
most
glorious
work
in
its
self
;
there
's
a
great
deal
of
Glory
in
it
.
I
remember
three
things
that
Luther
speaks
of
,
that
are
the
hardest
things
to
be
done
in
the
world
;
and
one
is
,
To
beleeve
things
that
seem
to
be
impossible
:
And
the
other
is
,
To
trust
in
God
,
and
beleeve
in
him
,
when
he
shews
himself
to
be
an
Enemy
:
And
the
third
,
To
hope
in
things
that
are
defer'd
:
These
are
the
hardest
things
to
beleeve
;
Things
impossible
;
To
rely
upon
God
,
though
he
shews
himself
to
be
an
Enemy
;
And
to
hope
in
things
that
are
defer'd
:
but
though
they
are
very
hard
yet
certainly
they
are
glorious
works
of
Faith
.
And
another
Speech
he
hath
;
Faith
if
be
strong
,
it
doth
acknowledg
a
God
;
what
though
God
seems
to
leave
the
soul
?
yet
then
a
strong
Faith
will
acknowledg
God
a
Receive
of
the
soul
at
that
time
:
And
again
saith
he
,
When
God
doth
seem
to
persecute
a
soul
,
yet
it
wil
acknowledg
God
to
be
the
helper
of
the
soul
at
that
very
time
;
when
God
seems
to
damn
a
soul
,
he
acknowledges
God
to
be
a
Savior
to
the
soul
at
that
very
time
:
Here
's
the
strength
of
Faith
,
and
this
is
a
glori
us
work
of
Faith
,
To
acknowledg
God
that
forsakes
to
be
a
receiver
of
the
soul
;
God
that
seems
to
persecute
,
to
be
a
Helper
;
God
that
damns
,
to
be
a
Savior
of
the
soul
;
here
's
a
glorious
act
of
Faith
;
and
certainly
it
's
glorious
in
the
eyes
of
God
,
and
in
the
eyes
of
his
blessed
Angels
;
it
's
such
a
glorious
act
,
wherein
the
very
Angels
attain
not
too
:
There
's
no
act
that
we
read
that
the
Angels
have
in
Heaven
greater
than
this
,
Though
he
kils
me
,
yet
wil
I
trust
in
him
;
that
act
of
Job
was
a
glorious
act
;
the
Scripture
doth
not
mention
any
more
glorious
act
of
any
of
the
Angels
in
Heaven
than
that
act
is
;
they
have
altogether
sight
,
they
see
the
face
of
God
,
and
have
no
temptations
to
distrust
in
God
;
but
in
the
midst
of
temptations
,
and
when
God
seems
to
come
out
to
kill
a
soul
,
yet
then
to
rely
upon
his
grace
in
Christ
,
here
's
a
most
gracious
act
of
Faith
.
6
A
Sixt
Motive
is
this
,
As
it
's
most
glorious
in
its
self
;
so
it
's
that
which
honors
God
more
than
any
other
Grace
:
You
know
what
the
Scripture
saith
of
Abraham
,
he
gave
glory
to
God
by
beleeving
:
Why
?
would
not
you
fain
give
glory
to
God
in
the
greatest
measure
that
possibly
you
can
?
If
you
would
,
it
is
by
walking
by
Faith
when
God
is
out
of
sight
,
and
when
all
things
that
might
be
otherwise
encouragements
seem
to
be
out
of
sight
.
You
give
God
here
the
glory
not
only
of
his
Power
,
and
Goodness
,
and
Mercy
,
but
his
Faithfulness
:
It
's
a
notable
Story
that
I
remember
Plutarch
hath
concerning
Alexander
,
in
reference
Plutarch
in
the
life
of
Alex
.
fol
862.
to
his
Physitian
Philip
:
Alexander
had
a
Physitian
which
was
named
Philip
,
in
whom
he
did
much
trust
for
his
Faithfulness
,
whom
one
Permenio
sought
to
defame
to
Alexander
,
and
wrote
unto
him
,
that
he
was
bribed
and
corrupted
by
Darius
with
large
promises
of
great
Riches
to
take
away
his
life
by
giving
of
him
poyson
:
some
time
after
,
such
a
Letter
being
brought
to
Alexander
,
he
made
none
of
his
Familiars
acquainted
therewith
:
but
that
he
might
shew
his
confidence
that
he
had
in
Philip
,
when
the
hour
came
that
he
should
take
his
Medicine
,
Philip
came
into
the
Chamber
,
and
brought
a
Cup
in
his
hand
with
the
Potion
he
should
drink
;
Alexander
then
gave
him
the
Letter
,
and
withal
cheerfully
took
the
Cup
of
him
,
shewing
no
manner
of
fear
or
mistrust
of
any
thing
,
and
put
it
to
his
mouth
,
and
drunk
of
the
Potion
before
the
Letter
could
be
read
:
By
the
which
he
did
,
as
if
he
should
have
said
,
See
how
you
are
accused
,
but
yet
for
all
that
I
am
not
afraid
,
but
put
confidence
in
your
Faithfulness
still
.
I
would
apply
it
thus
:
Did
not
Alexander
honor
his
Physitian
very
much
in
this
thing
,
in
shewing
to
all
the
world
how
he
durst
trust
him
?
And
though
he
had
such
a
temptation
to
suspect
him
,
and
to
call
him
into
question
,
yet
he
would
hearken
to
no
such
temptation
,
but
would
venture
his
life
upon
him
:
It
Alexander
had
given
his
Physitian
never
so
much
,
it
could
not
have
been
such
an
honor
to
him
,
as
to
shew
how
he
would
trust
him
in
such
a
case
as
this
:
If
we
hear
such
and
such
an
Accusation
of
such
an
one
,
yet
if
our
hearts
can
trust
in
them
,
still
it
's
a
great
honor
that
we
put
upon
them
.
Now
then
consider
what
honor
Faith
puts
upon
God
;
it
's
true
,
our
lives
are
in
Gods
hands
:
Saith
Temptation
and
base
Unbelief
,
God
wil
leave
you
one
day
,
God
intends
no
good
to
you
,
all
that
you
have
is
but
to
prepare
you
for
further
wrath
,
you
wil
perish
at
last
in
such
a
way
as
this
,
God
wil
fail
you
at
last
:
Temptation
would
perswade
us
that
God
rather
hated
us
in
all
that
he
doth
,
than
intends
love
to
us
:
When
Temptation
hath
said
what
it
can
,
yea
,
when
things
do
seem
to
works
as
if
God
would
destroy
us
at
last
;
saith
Faith
,
but
though
he
kill
me
,
I
will
trust
upon
him
,
I
will
venture
my
Life
upon
him
;
yea
,
and
I
will
venture
my
life
upon
God
in
his
waies
;
I
am
resolved
whatsoever
I
suffer
,
and
whatsoever
I
meet
withal
in
those
waies
here
,
I
'le
lay
down
my
life
,
and
venture
my
Eternal
Estate
upon
God
in
these
waies
of
his
:
it
may
may
be
the
world
scorns
me
,
and
mocks
me
,
and
saith
they
are
but
Fancies
and
Conceits
:
But
wel
saith
the
soul
,
here
I
have
pitcht
my
Anchor
,
and
here
I
'le
venture
my
Soul
and
Eternal
Estate
upon
God
in
such
waies
as
these
are
,
although
God
doth
seem
to
come
against
me
as
an
Enemy
;
here
's
honor
that
we
put
upon
God
:
Oh
what
honor
is
it
to
God
when
we
so
beleeve
against
sight
:
the
Lord
was
so
wel
pleased
with
this
work
of
Abrahams
Faith
,
that
be
doth
renew
his
Covenant
with
an
Oath
;
he
swears
to
him
then
what
he
wil
do
for
him
:
Oh
it
did
so
take
the
heart
of
God
that
the
Lord
then
took
a
solemn
Oath
that
he
would
be
his
God
,
and
the
God
of
his
Seed
,
Oh
when
the
Lord
sees
a
soul
put
such
an
honor
upon
his
Faithfulness
,
then
he
doth
not
only
promise
,
but
swears
to
do
good
to
that
soul
:
As
when
men
wil
be
tempting
of
God
through
unbeleef
,
the
Lord
swears
against
them
,
as
against
the
people
of
Israel
,
the
Lord
is
provoked
against
unbeleef
,
when
you
wil
tempt
him
that
way
;
as
they
said
,
And
can
God
prepare
a
table
in
the
wilderness
?
And
there
are
the
Children
of
Anach
,
and
walls
that
reach
to
Heaven
:
Why
?
what
are
these
the
things
that
wil
cause
you
to
distrust
in
me
,
and
be
thinking
of
turning
back
again
to
Egypt
?
I
swear
in
my
wrath
that
you
shall
never
enter
into
my
rest
,
saith
God
:
And
so
on
the
other
side
,
when
things
seem
to
go
quite
contrary
,
and
yet
saith
the
soul
,
well
,
come
what
wil
come
,
let
me
suffer
never
so
much
,
I
'le
venture
al
,
not
only
my
Credit
,
and
Liberty
,
and
Comforts
,
I
'le
venture
not
only
my
present
,
but
my
eternal
estate
,
and
I
'le
lay
my self
at
Gods
feet
:
Now
when
the
Lord
sees
this
,
Oh
it
's
that
which
pleases
him
at
the
very
heart
,
and
he
is
ready
to
swear
that
this
soul
shal
never
miscarry
:
Oh
it
's
a
Grace
that
doth
much
honor
God
.
7
And
it
s
a
grace
that
doth
argue
very
much
Love
to
God
:
You
say
,
Oh
that
you
could
love
God
more
?
those
that
beleeve
most
,
they
love
most
;
as
I
hinted
before
,
Love
is
seen
in
this
,
that
I
wil
not
regard
any
accusations
;
the
main
work
of
Love
is
this
,
That
it
makes
me
that
I
can
trust
my self
with
my
Beloved
;
as
it
is
said
of
the
good
wife
in
the
Proverbs
,
That
the
heart
of
her
husband
can
trust
in
her
;
let
any
come
and
accuse
his
wife
never
so
much
,
yet
his
heart
can
trust
in
her
;
strong
Love
cannot
stand
with
Jealousies
:
Certainly
where
Jealousies
are
upon
every
little
occasion
ready
to
rise
,
it
is
from
the
want
of
Love
;
and
so
where
there
is
a
jealousie
of
God
,
there
can
be
no
hearty
love
.
So
likewise
about
our
listening
to
Accusations
;
If
I
do
not
love
such
and
such
,
if
any
do
accuse
them
to
me
,
I
can
quickly
hearken
and
entertain
any
accusation
of
them
;
but
if
I
love
them
,
I
wil
not
entertain
readily
any
accusations
of
them
:
As
where
there
is
several
parties
of
men
,
and
the
Bond
of
Love
is
broken
,
let
there
be
any
accusation
against
one
that
is
in
their
way
▪
they
wil
entertain
it
;
but
let
there
come
any
accusations
against
men
that
are
of
the
contrary
party
,
they
wil
not
so
readily
entertain
them
:
So
,
if
we
did
love
God
,
we
would
never
entertain
any
ill
reports
of
God
:
where
the
heart
doth
stand
out
against
any
ill
reports
of
God
,
certainly
the
soul
doth
love
God
exceedingly
.
8
I
'le
give
you
one
more
Motive
:
Consider
this
,
That
Faith
wheresoever
it
is
,
it
is
first
wrought
by
an
Almighty
power
in
the
soul
;
Ephes
.
1.
18
,
19.
The
exceeding
greatness
of
Gods
Power
whereby
he
raised
up
Christ
from
the
dead
,
appears
in
the
work
of
Faith
:
Consider
this
,
If
there
he
such
an
infinite
power
of
God
,
the
same
power
that
raised
Christ
from
the
dead
put
forth
in
▪
Faith
at
first
,
then
surely
Faith
is
able
to
do
great
things
:
Thus
I
would
reason
;
That
thing
that
hath
the
choice
of
Gods
Power
,
the
excellency
of
the
Power
of
God
,
the
thing
wherein
the
glory
of
Gods
Power
appears
in
above
all
other
things
,
that
thing
hath
a
great
deal
of
power
put
into
it
,
and
is
able
to
do
great
things
:
But
so
it
is
with
Faith
,
read
over
al
the
Book
of
God
,
and
you
never
find
such
expressions
of
Gods
Power
for
the
doing
of
any
thing
that
ever
he
did
since
the
world
began
,
as
in
the
1.
of
the
Ephesians
,
are
expressions
of
his
Power
in
working
Faith
in
the
soul
:
surely
then
one
that
hath
any
hope
of
having
the
work
of
God
upon
him
,
should
argue
thus
,
Hath
God
put
forth
such
an
Almighty
Power
in
the
working
of
this
Grace
in
my
soul
,
and
shall
this
Grace
be
able
to
do
nothing
?
If
this
Grace
in
my
soul
were
only
able
to
beleeve
in
God
so
long
as
I
have
God
in
sight
,
a
little
power
would
serve
for
this
:
but
my
Faith
is
a
Grace
that
hath
a
great
deal
of
Gods
Power
in
it
,
and
therefore
God
expects
that
there
must
be
such
things
done
by
it
as
it
may
shew
forth
the
greatness
of
his
Power
.
If
God
gives
a
man
only
Natural
Parts
,
he
would
have
them
to
be
improved
to
the
height
of
them
:
When
God
works
Faith
in
the
soul
at
first
,
saith
God
,
I
'le
put
forth
a
Power
even
beyond
whatsoever
I
put
forth
before
,
above
all
my
Works
that
I
have
made
:
when
I
come
to
make
a
Beleever
,
and
to
work
Faith
in
the
soul
,
there
shall
be
the
choice
and
excellency
of
my
Power
:
when
this
is
done
,
saith
God
to
the
soul
,
Oh
Beleever
,
now
walk
so
as
to
manifest
that
which
is
done
in
your
souls
,
wherein
the
excellency
of
my
Power
doth
appear
,
and
by
doing
so
,
we
shall
surely
walk
in
a
Gracious
,
and
Holy
,
and
Blessed
way
by
Faith
in
the
want
of
all
Sence
.
CHAP.
XXI
.
Motives
to
stir
up
weak
Beleevers
to
the
exercising
of
their
Faith
,
when
they
want
Sence
.
1
Their
Sence
of
Gods
Love
afterwards
will
be
sweeter
.
2
They
be
stronger
against
Temptations
afterwards
.
3
It
will
turn
their
greatest
afflictions
into
the
greatest
Blessings
.
4
To
have
jealousie
of
God
for
withdrawing
,
is
tedious
to
his
spirit
.
I
Shall
go
on
further
in
some
few
Motives
for
the
stirring
up
of
weak
Beleevers
in
the
exercising
of
their
Faith
.
1
Surely
in
the
first
place
,
The
sight
and
sence
that
we
shall
come
to
have
after
our
beleeving
when
there
was
no
sight
,
will
be
so
much
the
sweeter
and
more
comfortable
;
a
mercy
that
comes
after
Gods
withdrawing
of
himself
,
and
our
exercising
of
Faith
,
is
the
sweetest
mercy
of
any
mercy
;
when
a
mercy
is
raised
from
the
dead
,
as
Isaac
that
was
born
against
the
apprehension
of
common
Sence
,
and
was
a
child
of
Faith
,
his
name
was
called
Isaac
;
now
Isaac
signifies
Laughter
,
because
Isaac
was
a
matter
of
much
Joy
to
his
Parents
:
and
so
certainly
whatsoever
child
it
be
that
comes
of
Faith
,
is
a
child
of
Joy
,
whatsoever
mercy
comes
upon
the
exercise
of
our
Faith
,
and
that
when
al
things
seem
to
work
contrary
,
that
mercy
,
Oh
't
is
a
sweet
mercy
,
it
will
pay
for
all
the
affliction
that
we
had
in
the
time
of
the
want
of
Sence
.
2
If
in
the
want
of
Sence
,
and
the
sight
of
Gods
Love
we
can
exercise
Faith
:
That
soul
that
can
do
so
will
be
easily
able
to
overcome
almost
any
temptation
afterwards
:
If
so
be
that
thou
canst
so
prevail
by
Faith
upon
thine
heart
to
stand
out
in
such
an
affliction
as
this
is
,
when
thou
wantest
the
sight
and
sence
of
the
Love
of
God
,
and
yet
thy
Faith
can
work
through
this
;
if
it
can
,
it
wil
easily
be
able
to
overcome
any
temptation
afterwards
:
As
suppose
in
any
other
business
,
a
man
hath
not
the
success
he
desired
and
expected
,
but
is
crost
in
it
,
it
may
be
upon
this
,
temptation
is
very
strong
upon
some
,
and
they
begin
to
be
discouraged
:
But
for
one
that
hath
been
acquainted
with
any
Spiritual
dissertions
,
and
yet
their
Faith
hath
wrought
through
them
;
such
a
one
wil
think
surely
,
it
is
not
so
much
for
me
to
go
on
in
my
way
,
and
to
work
through
this
discouragement
,
the
want
of
success
in
such
a
business
,
as
it
was
once
for
me
to
go
on
,
and
to
work
through
that
discouragement
that
I
had
,
namely
,
in
the
want
of
the
sight
and
sence
of
Gods
Love
;
Faith
helped
me
at
that
dead
lift
then
,
and
why
not
now
?
and
so
for
any
other
affliction
:
Let
any
affliction
be
upon
their
bodies
,
or
estates
,
in
respect
of
their
friends
,
of
any
that
are
neer
to
them
,
those
afflictions
are
nothing
in
comparison
of
the
want
of
the
sight
and
sence
of
Gods
Love
in
Christ
:
If
the
soul
be
but
enabled
here
to
work
through
this
by
Faith
,
it
will
find
all
afflictions
to
be
but
easie
to
him
,
therefore
it
is
of
great
concernment
for
you
to
walk
by
Faith
in
the
want
of
sence
.
3
By
this
means
if
we
can
exercise
Faith
in
the
want
of
Sence
,
we
shall
turn
the
greatest
Afflictions
into
the
greatest
Blessings
;
of
all
afflictions
that
are
in
the
world
,
the
want
of
the
sight
and
sence
of
Gods
Love
in
Christ
is
the
greatest
affliction
;
but
by
the
exercise
of
Faith
we
shall
make
this
to
be
a
blessing
to
us
;
we
shal
get
abundance
of
experience
,
and
we
shall
come
to
have
the
Love
of
God
more
sweet
unto
us
:
and
then
having
gotten
through
a
difficulty
as
this
is
,
we
shall
by
it
come
to
have
more
establishment
a
great
deal
in
the
constant
way
of
our
lives
,
and
come
to
have
more
communion
with
God
,
and
delight
in
God
▪
and
so
we
shall
have
a
Blessing
by
that
which
is
the
greatest
affliction
of
all
.
4
Fourthly
and
lastly
,
Consider
what
a
tedious
thing
it
must
needs
be
to
the
Spirit
of
God
,
for
a
Saint
upon
Gods
withdrawing
himself
,
and
the
want
of
sight
,
presently
to
have
jealous
thoughts
of
God
:
As
it
would
be
tedious
to
any
loving
Husband
,
if
he
could
never
go
abroad
upon
any
occasion
,
and
be
out
of
the
presence
of
his
Wife
,
but
presently
she
were
jealous
;
or
if
in
the
house
he
should
find
fault
with
any
little
thing
,
presently
she
concludes
her
Husband
loves
her
not
,
because
his
expressions
are
not
so
full
,
or
his
countenance
so
amiable
at
one
time
as
at
another
;
this
would
be
very
grievous
to
the
spitit
of
a
Husband
to
have
such
constructions
to
be
made
.
Look
how
tedious
it
would
be
to
the
spirit
of
a
Husband
to
have
such
ill
constructions
made
by
his
carriage
or
absence
upon
any
necessary
occasion
;
so
tedious
is
it
to
the
Spirit
of
God
for
a
soul
to
be
making
such
ill
constructions
upon
Gods
withdrawing
himself
,
or
because
he
doth
not
alwaies
manifest
himself
in
the
same
way
at
one
time
,
as
at
another
:
Oh
let
us
take
heed
that
we
be
not
burdensom
to
the
Spirit
of
God
by
our
Unbeleef
.
There
are
many
people
that
are
partly
afflicted
by
Melancholly
and
Unbeleef
that
are
very
tedious
to
the
spirits
of
those
they
converse
with
;
and
as
they
are
tedious
to
the
Spirits
of
those
with
whom
they
do
converse
,
so
certainly
their
carriage
is
very
tedious
to
the
Spirit
of
God
,
they
do
grieve
the
Spirit
of
God
by
their
Unbeleef
,
therefore
let
us
take
heed
of
our
Unbeleef
in
the
want
of
Sence
,
and
labor
to
exercise
Faith
.
Object
.
I
but
you
will
say
,
What
should
we
do
?
it
's
easie
indeed
to
Tell
us
that
we
should
exercise
Faith
in
the
want
of
sight
and
sence
,
but
it
is
not
so
easie
to
Do
it
.
Answ
.
I
confess
it
is
one
of
the
hardest
things
in
the
world
to
exercise
Faith
in
the
want
of
Sence
;
therefore
for
help
in
this
,
take
these
Rules
of
Direction
.
CHAP.
XXII
.
Directions
for
the
exercise
of
Faith
in
the
want
of
Sence
.
First
,
Be
afraid
of
Unbeleef
as
much
as
of
Presumption
.
Secondly
,
Listen
not
to
any
thing
that
makes
against
the
Word
.
Thirdly
,
One
Promise
is
enough
to
rest
upon
,
though
you
think
other
Scriptures
are
against
you
.
Fourthly
,
Treasure
up
some
Principles
before
temptation
that
you
will
stick
to
,
As
1
There
can
be
no
conclusion
of
Reprobation
,
as
of
Election
.
2
It
is
better
to
set
upon
Duties
though
we
cannot
do
them
as
we
ought
,
than
omit
them
.
3
Where
there
is
no
peace
with
sin
,
there
sin
is
not
a
sufficient
ground
to
hinder
the
peace
of
the
soul
.
4
Where
the
soul
complains
for
the
want
of
Grace
,
it
cannot
conclude
against
it self
that
it
hath
not
that
Grace
.
5
There
is
a
Faith
of
Adhaerence
when
there
is
none
of
Evidence
.
DIRECTIONS
.
FIrst
,
Be
afraid
of
Unbeleef
,
as
much
as
you
are
afraid
of
Presumption
:
If
Beleevers
,
especially
those
that
are
weak
,
would
be
as
much
afraid
of
Unbeleef
,
as
they
are
afraid
of
the
sin
of
Presumption
.
You
shall
have
many
that
are
afraid
to
presume
,
but
it
scarce
enters
into
their
thoughts
to
be
afraid
of
Unbeleef
;
if
I
presume
,
then
that
's
dangerous
,
I
may
quickly
destroy
my self
that
way
:
But
why
should
you
not
be
as
much
afraid
to
destroy
your self
by
Unbeleef
;
there
is
not
only
destruction
in
Unbeleef
as
wel
as
in
Presumption
,
but
there
is
a
wronging
of
the
Grace
of
God
in
it
,
and
so
there
may
be
more
danger
of
sin
in
the
one
thing
than
in
the
other
;
it
's
true
,
there
is
sin
&
danger
in
presumption
,
and
there
is
sin
and
danger
in
unbeleef
too
;
and
the
truth
is
,
that
unbeleef
is
a
more
secret
sin
,
and
that
which
we
may
fall
into
before
we
are
aware
,
sooner
than
the
other
:
Now
if
the
soul
would
but
reason
after
this
manner
,
It
's
true
,
I
think
that
the
Promises
of
Mercy
belongs
not
unto
me
,
and
therfore
I
am
afraid
I
should
presume
;
but
what
if
I
should
wrong
the
Grace
of
God!
is
not
that
a
tender
thing
?
and
is
there
any
thing
in
the
world
that
God
stands
more
upon
to
have
honored
than
his
Grace
in
Christ
?
and
what
if
it
should
prove
that
I
have
wronged
the
Grace
of
God
in
Christ
all
this
while
,
what
a
sad
thing
would
it
be
!
and
would
not
that
be
as
grievous
to
God
as
any
thing
else
?
Oh
if
you
would
but
do
thus
,
this
would
be
a
very
great
help
to
you
;
for
there
would
be
this
Use
of
it
,
That
it
would
make
you
to
be
willing
to
listen
as
well
to
those
things
that
may
further
your
believing
in
the
in
the
grace
of
God
in
Christ
that
may
honor
Gods
Grace
as
to
listen
to
those
things
that
may
take
you
off
.
We
find
by
experience
,
That
those
that
are
weak
,
let
one
speak
to
them
never
so
much
by
way
of
encouragement
to
Faith
,
they
scarce
listen
to
what
is
spoken
,
or
doth
not
remember
it
;
but
whatsoever
hints
of
any
thing
they
have
that
any
way
may
discourage
them
,
that
they
mind
,
and
their
thoughts
run
after
,
and
work
upon
,
all
that
possibly
they
can
:
now
it
appears
by
this
,
that
they
are
not
afraid
of
the
sin
of
Unbeleef
so
as
of
the
sin
of
Presumption
:
Certainly
next
to
that
sin
against
the
holy
Spirit
,
there
is
no
greater
sin
in
the
world
,
than
the
sin
of
Unbeleef
;
and
it
is
that
which
doth
more
cross
the
designs
that
God
hath
of
honoring
of
himself
,
than
any
other
sin
whatsoever
;
therefore
be
afraid
of
it
,
and
charge
thy
heart
with
it
,
as
thou
woul'dst
charge
thy
heart
with
that
which
thou
art
most
inclinable
to
:
If
thou
wert
inclinable
to
uncleanness
,
would'st
not
thou
lay
a
charge
upon
thy
heart
to
take
heed
of
the
least
stirrings
that
way
?
If
thou
wert
inclinable
to
worldline●s
,
would'st
not
thou
lay
a
charge
upon
thy
heart
against
that
?
So
charge
thy
heart
to
take
heed
of
any
beginnings
of
the
sin
of
Unbeleef
,
because
that
's
the
sin
that
thou
art
most
inclinable
to
.
If
thou
wert
impatient
,
wouldest
not
thou
be
careful
to
charge
thy
heart
to
take
heed
of
that
sin
?
Charge
thy
heart
to
take
heed
of
this
sin
of
Unbeleef
.
That
's
the
first
Rule
.
Secondly
,
The
Second
Rule
of
Direction
is
this
,
At
any
time
when
thou
hast
a
word
that
doth
but
seem
to
make
for
thee
,
take
heed
that
thou
doest
not
hearken
to
any
thing
against
that
word
,
but
require
a
proof
for
it
out
of
the
Word
;
as
thus
,
If
thou
hast
any
thing
in
Gods
Word
that
is
presented
to
th●e
,
in
any
way
for
the
helping
of
thy
Faith
in
the
want
of
Sence
,
never
listen
to
any
thing
that
makes
against
that
word
,
but
require
a
proof
for
it
out
of
the
Word
:
many
times
when
we
have
a
word
that
speaks
well
,
and
encouraging
our
Faith
,
we
set
many
times
our
own
fancies
,
and
conceits
,
and
surmises
,
and
jealousies
,
and
fears
against
the
Word
,
and
this
doth
us
much
harm
:
But
when
we
have
a
word
we
should
never
listen
to
surmises
,
nor
jealousies
,
and
fears
;
but
here
's
a
Word
,
and
can
I
have
as
much
out
of
the
Word
against
me
in
such
a
thing
,
as
I
have
here
in
the
Word
to
encourage
me
?
doth
the
Word
beat
me
off
as
well
as
encourage
me
in
this
way
?
If
indeed
I
can
bring
out
of
the
Word
,
that
they
that
are
thus
and
thus
,
have
no
Grace
,
that
such
and
such
things
as
these
are
,
cannot
stand
with
true
Grace
;
if
I
can
prove
this
out
of
the
Word
,
then
it
is
somwhat
.
Where
have
you
almost
any
man
or
woman
that
comes
with
any
Objections
against
their
estates
and
conditions
,
with
any
of
their
doubts
,
that
bring
any
Word
for
to
strengthen
their
doubts
withal
?
Indeed
their
doubts
that
are
in
them
,
seem
to
be
very
strong
,
and
prevail
much
to
discourage
their
hearts
;
but
is
it
from
the
Word
that
their
doubts
are
strengthened
?
You
shall
seldom
hear
them
to
bring
any
text
of
Scripture
for
their
doubts
;
only
they
are
afraid
,
and
was
ever
any
of
Gods
People
so
as
they
are
?
But
they
come
not
thus
,
and
say
,
Sir
,
Here
's
such
a
place
of
Scripture
that
I
read
such
a
day
,
and
me
thinks
this
Scripture
makes
against
me
.
If
you
would
go
no
further
than
the
Scripture
for
your
doubts
,
it
were
an
easie
matter
to
help
to
answer
them
,
for
then
we
could
shew
you
what
God
intends
in
that
Scripture
,
but
it
's
almost
impossible
to
answer
jealousies
,
and
fears
;
we
could
answer
ten
Scriptures
sooner
than
one
jealousie
and
fear
,
that
hath
no
ground
from
Scripture
:
Give
me
but
a
Scripture
for
your
doubts
,
I
can
give
you
another
that
may
be
for
your
encouragement
;
as
that
Scripture
where
Christ
saith
,
He
that
comes
unto
me
,
I
will
in
no
wise
cast
off
;
the
Scripture
requires
nothing
but
coming
to
him
;
and
then
,
Ho
,
every
one
that
thirsteth
,
come
and
buy
without
money
,
and
take
the
Waters
of
the
Well
of
Life
freely
:
these
Scriptures
,
we
can
plainly
shew
you
the
meaning
of
the
Spirit
of
God
in
them
for
encouragement
;
but
can
you
shew
such
Scriptures
as
any
of
your
doubts
are
grounded
upon
?
Many
of
you
have
many
doubts
concerning
your
Sanctification
;
but
have
you
any
text
that
tels
you
,
that
where
Sanctification
is
not
perfect
,
that
there
the
soul
hath
no
interest
in
Christ
?
Therefore
this
may
encourage
any
soul
to
come
in
and
beleeve
,
because
there
are
no
such
Scriptures
as
doth
tell
any
,
That
because
they
have
not
perfection
in
Sanctification
,
or
because
there
are
remainders
of
corruption
in
them
,
that
therefore
they
have
no
interest
in
God
and
Christ
.
If
we
would
take
no
comfort
but
from
Scripture
,
and
we
would
listen
to
no
Objections
but
from
Scripture
,
then
it
were
an
easie
matter
to
get
Faith
to
be
exercised
,
and
we
should
walk
by
Faith
more
than
we
do
,
if
we
would
rest
upon
the
Word
,
both
for
the
ground
of
our
encouragement
,
and
for
our
doubtings
,
so
as
to
resolve
the
Word
shall
be
as
much
the
ground
of
my
doubts
and
fears
,
as
it
shal
be
the
ground
of
my
Faith
and
Comforts
:
Do
but
hold
to
this
,
and
then
you
wil
be
mightily
helped
to
walk
by
Faith
,
and
not
by
sight
;
for
though
sight
fails
us
,
yet
the
Word
never
doth
fail
,
but
abides
the
same
;
a
sure
and
an
everlasting
Foundation
.
Thirdly
,
If
you
have
any
one
sign
that
may
encourage
you
,
you
may
take
comfort
from
that
though
you
find
not
another
;
If
upon
the
searching
in
the
Book
of
God
,
you
find
any
one
Promise
making
for
you
,
though
you
may
think
other
things
are
against
you
,
that
one
is
enough
for
you
to
rest
your
souls
upon
;
for
where
there
is
one
,
though
you
are
not
able
to
apprehend
the
other
,
yet
there
are
others
too
:
For
that
's
a
certain
Rule
,
Every
Promise
doth
hold
forth
Christ
;
and
where
there
is
any
one
Grace
,
there
's
all
Grace
,
though
it
cannot
be
seen
:
As
a
man
may
know
as
certainly
a
wicked
man
by
the
living
in
any
one
known
sin
,
and
by
his
heart
closing
with
it
;
though
he
doth
not
live
in
others
;
yet
there
is
no
sin
mortified
in
that
man
that
hath
any
one
sin
reigi●ing
in
him
;
that
is
,
if
he
hath
any
one
sin
that
he
knows
to
be
a
sin
,
and
yet
his
heart
closes
with
it
,
and
is
not
set
against
it
as
an
Enemy
to
him
,
this
man
hath
not
any
sin
mortified
:
so
,
where
there
is
any
one
Grace
,
there
is
every
Grace
,
though
it
cannot
be
seen
.
If
I
should
come
to
one
that
is
carnal
,
and
if
I
see
but
the
sin
of
Covetousness
,
of
Ear●hlyness
,
of
Worldlyness
in
him
,
if
I
should
charge
him
,
and
say
,
that
you
are
an
unclean
person
too
;
he
would
defie
it
,
he
thinks
himself
far
from
it
,
Why
?
Because
he
doth
not
commit
the
act
of
it
:
but
that
's
certain
,
where
thou
art
under
the
power
of
any
one
sin
,
there
's
no
sin
mortified
:
So
,
where
any
child
of
God
can
but
find
the
work
of
any
one
Grace
;
it
may
be
such
a
one
will
say
,
I
can
find
no
work
of
other
Graces
,
but
I
bless
God
,
there
is
some
Grace
I
can
find
;
as
for
instance
,
this
Grace
,
That
I
love
the
Saints
,
I
love
the
Brethren
,
and
I
love
them
because
they
are
Godly
,
and
upon
no
other
ground
;
and
I
find
I
love
the
Word
,
and
the
more
holy
the
Word
is
,
the
more
do
I
love
it
:
If
there
be
but
this
one
Particular
,
though
thou
canst
not
find
the
exercise
of
other
Graces
,
yet
thou
mayest
certainly
conclude
there
are
all
Graces
:
All
Graces
are
in
that
soul
where
there
is
any
one
Grace
:
this
would
be
a
mighty
help
to
Faith
in
the
want
of
Sence
.
When
you
come
to
examine
your
heart
,
it
may
be
the
Devil
wil
be
putting
you
upon
those
Graces
that
are
the
weakest
of
all
,
and
are
most
opposed
by
your
corruptions
,
and
will
be
ready
to
tell
you
,
that
you
have
no
Grace
because
you
have
not
that
Grace
:
but
is
there
any
other
grace
that
you
have
?
If
you
can
find
in
your
souls
there
is
any
grace
,
certainly
you
may
conclude
,
that
you
have
an
interest
in
God
and
his
Love
,
though
he
be
out
of
sight
.
Fourthly
,
A
Fourth
Rule
of
Direction
to
walk
by
Faith
in
the
want
of
sight
,
is
this
,
Labor
to
treasure
up
some
Principles
,
or
some
certain
Conclusions
and
Truths
that
you
will
stick
too
,
and
resolve
upon
whatsoever
temptations
comes
against
them
:
As
for
Instance
thus
:
1
Here
's
one
Principle
which
is
as
cleer
as
any
thing
in
the
world
,
and
that
I
can
easily
convince
any
man
of
,
that
is
not
in
a
temptation
;
but
if
you
be
not
satisfied
in
it
before
a
temptation
comes
,
you
wil
not
be
so
soon
convinc'd
of
it
when
it
is
come
;
as
this
one
Truth
,
That
there
is
no
threat
in
the
Word
of
God
that
is
absolute
,
so
as
that
it
may
not
be
recall'd
:
Or
rather
take
it
thus
;
There
is
no
certain
sign
in
the
Word
of
God
whereby
any
one
can
conclude
themselves
to
be
a
Reprobate
:
Observe
now
the
difference
of
Gods
grace
,
how
Gods
grace
is
beyond
his
wrath
and
displeasure
in
this
,
in
the
manifestation
of
it
:
Promises
of
mercy
you
have
absolute
,
but
the
threats
of
Gods
wrath
,
you
have
none
but
conditional
;
yea
,
and
so
conditional
as
may
be
recal'd
again
:
And
signs
of
Election
you
have
certain
,
whereby
we
may
know
our
Election
;
but
signs
of
Reprobation
,
whereby
any
man
or
woman
while
they
live
should
conclude
themselves
to
be
Reprobates
,
there
's
none
in
all
the
Book
of
God
,
only
that
of
the
sin
against
the
holy
Spirit
,
which
is
a
sin
that
such
a
soul
that
is
making
after
God
,
and
longing
after
the
light
of
his
face
,
is
far
enough
from
:
Oh
the
grace
of
God
in
this
for
to
help
against
unbeleef
,
and
help
our
Faith
;
That
God
should
be
pleased
for
to
manifest
his
Election
certain
,
in
the
Word
,
We
know
your
Election
,
saith
the
Apostle
;
he
speaks
of
the
Election
of
others
,
For
our
Gospel
came
to
you
,
not
in
word
only
,
but
in
power
:
but
there
is
no
certain
tie
of
Reprobation
,
Those
whom
he
hath
predestinated
,
he
hath
called
:
we
know
by
our
calling
,
our
predestination
,
but
we
cannot
conclude
our selves
to
be
Reprobates
;
I
confess
there
are
some
signs
that
are
dangerous
ones
;
that
is
,
Such
as
may
make
men
fear
,
yea
,
and
conclude
too
,
That
if
they
should
live
and
die
in
such
a
condition
,
then
they
were
Reprobates
,
that
's
certain
:
and
some
are
more
black
brands
than
others
of
Reprobation
,
As
the
turning
of
the
grace
of
God
into
wantonness
,
that
's
one
of
the
blackest
brands
of
Reprobation
of
any
;
or
for
God
to
suffer
a
man
to
prosper
in
a
wicked
course
;
but
yet
these
are
not
certain
:
Though
a
soul
doth
turn
the
grace
of
God
into
wantonness
,
yet
who
knows
but
that
God
may
convince
that
soul
?
Lay
this
as
a
Principle
,
That
there
can
be
no
conclusion
of
any
one
,
excepting
that
which
I
touched
on
before
,
no
concluding
that
they
are
Reprobates
:
And
whatsoever
threatnings
there
are
in
the
Word
,
they
are
not
so
absolute
,
but
there
is
a
way
that
God
propounds
in
the
Word
,
a
way
for
my
,
and
for
thy
soul
,
to
deliver
my self
,
or
thee
to
deliver
thy self
from
the
strength
and
power
of
those
threatnings
;
that
is
,
by
beleeving
,
and
by
repenting
:
This
is
easie
for
men
and
women
to
beleeve
;
but
in
time
of
temptation
,
it
is
not
so
easie
to
beleeve
this
.
Oh
lay
this
for
a
conclusion
,
let
my
condition
be
the
worst
that
possibly
can
be
imagined
,
let
me
lay
up
this
son
a
Conclusion
,
There
is
no
threat
that
is
absolute
,
but
the
soul
while
it
lives
may
be
delivered
from
it
.
And
I
hear
this
,
That
there
is
no
Condition
so
sad
that
is
a
certain
sign
of
a
Reprobate
:
There
can
be
no
Conclusions
of
Reprobation
as
of
Election
.
2
Another
Principle
is
this
,
That
it
is
better
for
to
set
upon
those
things
that
God
requires
of
us
though
we
cannot
do
them
as
we
ought
,
than
wholly
to
omit
them
:
You
will
find
this
an
extraordinary
help
;
I
know
nothing
a
greater
hinderance
to
the
work
of
Faith
in
the
soul
than
this
;
for
those
that
are
enquiring
after
God
and
his
Waies
,
because
they
cannot
do
Duties
as
they
ought
,
or
cannot
get
that
good
that
they
do
desire
,
therfore
they
think
that
they
were
better
to
let
all
alone
:
and
Temptations
work
strongly
that
way
,
and
if
temptations
can
prevail
over
the
heart
in
this
thing
,
it
hath
yet
enough
to
keep
the
soul
under
a
spirit
of
bondage
,
and
unbeleef
alwaies
:
But
if
this
be
a
conclusion
laid
,
that
I
had
better
be
doing
what
God
would
have
me
,
and
using
the
means
that
God
requires
,
than
let
them
alone
;
it
were
better
to
be
doing
,
though
I
cannot
do
as
I
ought
:
As
somtimes
I
have
said
of
Water
that
doth
run
through
a
pipe
,
though
it
keep
nothing
in
,
yet
it
keeps
the
pipe
sweet
;
so
though
you
cannot
remember
any
thing
of
the
Word
,
but
it
runs
through
your
memory
,
yet
it
keeps
you
from
being
musty
,
or
from
gathering
filth
:
I
come
to
a
Sermon
,
indeed
I
cannot
say
I
have
gotten
much
by
it
;
but
thus
far
;
if
thou
neglect
the
Word
,
thy
hear
will
grow
more
corrupt
a
great
deal
than
if
thou
comest
to
the
Word
:
And
so
,
a
man
that
is
sick
in
his
stomach
,
it
may
be
he
eats
som
meat
,
but
his
stomach
casts
it
al
up
again
;
you
will
say
,
were
not
this
man
as
good
eat
no
meat
at
al
?
yet
you
wil
give
him
meat
for
al
that
,
for
there
is
somthing
that
is
turned
to
nourishment
that
doth
uphold
the
life
of
the
man
:
And
so
't
is
in
the
use
of
means
,
though
we
think
that
all
the
means
are
lost
,
yet
there
is
somthing
insensibly
that
doth
work
;
and
however
,
thou
art
in
the
way
that
God
would
have
thee
to
be
in
;
and
if
there
were
nothing
else
but
this
,
this
were
enough
:
Lay
this
for
a
Principle
,
and
it
will
be
advantagious
in
the
time
of
dissertion
.
3
Another
Principle
is
this
,
That
where
there
is
no
peace
with
sin
,
there
sin
is
not
a
sufficient
ground
to
hinder
the
peace
of
the
soul
:
I
mean
by
that
No
peace
with
sin
,
not
only
that
our
consciences
are
against
our
sins
,
but
that
our
hearts
,
our
wills
and
affections
are
against
them
as
well
as
our
consciences
;
for
I
confess
the
conscience
of
a
wicked
man
may
be
against
his
sin
though
his
sin
doth
close
with
his
will
and
affections
;
but
where
there
is
a
fight
against
sin
by
the
will
and
affections
,
that
soul
feels
sin
to
have
a
contrariety
to
the
disposition
of
the
heart
,
there
is
a
contrary
temper
and
disposition
in
the
heart
to
sin
;
there
the
remainder
of
sin
is
not
a
sufficient
ground
to
hinder
the
peace
of
the
soul
:
There
may
be
a
great
deal
of
corruption
in
the
soul
,
but
while
it
is
as
a
disease
,
and
not
mingled
in
the
very
temperature
of
the
soul
,
there
it
is
not
a
sufficient
ground
to
hinder
the
peace
of
the
soul
.
4
A
Fourth
Principle
is
this
,
That
where
the
soul
finds
the
want
of
any
Grace
,
or
at
least
sensible
that
it
cannot
be
sensible
as
it
would
be
,
and
doth
hunger
after
that
grace
,
and
prize
it
above
all
comforts
in
this
world
,
and
that
for
the
excellency
there
is
in
it
,
there
the
soul
cannot
conclude
against
its
self
,
that
it
hath
not
that
grace
in
it
,
it
is
too
much
boldness
for
the
soul
to
conclude
,
against
its
self
that
it
hath
not
that
grace
in
it
,
it
is
too
much
boldness
for
the
soul
to
conclude
,
God
hath
never
wrought
such
a
grace
in
me
;
if
so
be
that
I
find
,
that
because
I
have
not
the
sence
of
that
Grace
,
and
the
work
of
it
as
I
desire
,
that
this
is
the
burden
of
my
soul
,
it
is
that
which
is
the
grief
of
my
heart
,
that
I
do
want
the
exercise
of
such
a
grace
,
and
the
Lord
knows
how
I
would
prize
it
,
not
only
because
it
is
necessary
,
I
cannot
be
sav'd
without
it
;
but
how
I
would
prize
it
as
that
wherein
there
is
an
Excellency
,
a
Beauty
,
a
Glory
,
and
this
is
that
which
my
soul
longs
for
,
and
I
am
making
after
with
all
my
might
;
such
a
soul
cannot
conclude
,
That
that
Grace
is
not
wrought
within
it
.
Oh
this
would
answer
an
hundred
Doubts
,
and
Queries
,
and
Objections
of
many
people
in
the
time
of
the
affliction
of
their
consciences
about
Graces
,
that
will
thus
conclude
,
Well
,
Certainly
there
's
such
and
such
a
Grace
that
I
have
not
,
and
because
I
have
not
that
,
I
am
afraid
I
have
none
at
all
:
But
if
this
be
put
to
thee
,
Is
not
this
the
burden
of
thy
soul
that
thou
wantest
such
and
such
Graces
as
these
are
?
and
dost
thou
not
prize
the
happy
condition
of
those
that
have
them
?
and
is
not
thy
soul
in
a
way
of
hungring
and
thirsting
after
that
Grace
,
and
laboring
for
it
?
Thou
shalt
speak
against
the
grace
and
the
goodness
of
God
to
thee
,
if
thou
shouldest
conclude
that
thou
hast
not
this
Grace
already
;
it
may
be
in
thee
,
and
under
the
Clods
,
though
perhaps
thou
dost
not
see
it
so
cleerly
in
the
fruit
and
effects
of
it
.
5
A
Fift
Conclusion
is
this
,
That
there
is
a
Faith
of
Adhaerence
where
there
is
not
a
Faith
of
Evidence
,
lay
up
that
;
take
the
expression
thus
,
There
may
be
union
with
Christ
,
where
there
is
no
vision
:
It
is
no
argument
,
because
I
have
no
vision
,
therefore
I
have
no
union
;
neither
is
it
an
argument
,
because
I
have
not
Faith
of
Evidence
,
therfore
I
have
no
Faith
of
Adhaerence
;
a
soul
may
truly
and
safely
stick
and
cleave
unto
God
,
unto
Christ
,
by
a
faith
of
Adhaerence
,
though
it
have
no
Faith
of
Evidence
to
it self
for
the
present
:
this
is
helpful
to
the
soul
to
help
it
in
beleeving
in
the
want
of
sence
,
when
God
is
out
of
sight
.
If
the
soul
hath
not
that
Faith
of
Evidence
that
it
doth
desire
,
for
it
then
to
conclude
it
hath
no
faith
at
all
,
thou
mayest
have
a
Faith
of
Adhaerence
,
and
thou
shouldest
try
whether
thou
doest
not
find
thy
heart
to
cleave
to
Jesus
Christ
,
and
to
close
with
him
.
Now
these
Principles
are
to
be
laid
beforehand
,
and
there
is
no
man
that
is
out
of
a
temptation
,
but
wil
acknowledg
these
things
.
CHAP.
XXIII
.
A
Fifth
Direction
for
the
exercise
of
Faith
in
want
of
Sence
;
which
is
,
When
Reasoning
and
Temptations
wax
strong
,
the
way
is
not
to
answer
them
,
but
to
pray
.
Sixthly
,
Set
before
thee
,
the
Covenant
of
Grace
.
Seventhly
,
Act
Faith
and
Repentance
afresh
.
FIfthly
,
Another
Direction
in
the
want
of
Sence
,
is
this
;
That
when
Reasonings
and
Temptations
grow
strong
,
the
way
is
not
to
answer
them
with
Reasonings
,
and
to
seek
to
satisfie
those
temptations
;
but
rather
to
fall
to
prayer
,
and
to
spread
them
before
the
Lord
,
as
Hezekiah
did
Rabshekes
rayling
Letter
:
the
Devil
comes
somtimes
,
and
even
rails
upon
God
,
and
his
Truths
,
and
Waies
,
and
Saints
,
but
do
thou
go
and
spread
them
before
the
Lord
,
do
not
think
to
answer
Reasoning
with
Reasoning
,
the
Devil
will
be
too
hard
;
if
thou
beginnest
to
Reason
with
Flesh
and
Blood
,
and
thinkest
to
satisfie
thy self
by
thine
own
Reasonings
,
the
Devil
will
be
too
hard
,
he
is
too
cunning
a
Logitian
for
thee
;
we
must
not
sight
with
the
Devil
in
his
own
way
,
that
is
,
by
Reason
,
for
the
Devils
have
stronger
Parts
and
Reasons
than
we
can
have
,
if
we
rest
to
our
own
Understanding
:
But
the
way
is
to
fly
to
Jesus
Christ
,
to
beseech
him
that
he
would
answer
these
Reasonings
and
Temptations
:
Oh
when
a
soul
can
in
the
quietness
of
it
commit
its
self
to
Jesus
Christ
,
and
spread
its
case
before
him
,
Lord
,
I
am
put
to
a
non-plus
here
,
I
know
not
what
to
say
to
my self
,
and
my
condition
,
only
I
think
that
I
can
say
this
,
That
I
love
thee
,
as
you
know
when
Christ
spake
to
Peter
,
Lovest
thou
me
?
Lord
,
thou
knowest
that
I
love
thee
:
It
may
be
Temptation
comes
and
saith
,
If
you
loved
God
,
you
would
do
thus
and
thus
,
and
surely
these
and
these
things
cannot
stand
with
a
true
Love
to
God
:
it
may
be
thou
canst
not
answer
every
particular
,
but
canst
thou
go
in
the
quiet
of
thy
heart
,
and
appeal
to
God
,
Lord
,
thou
knowest
that
I
love
thee
,
I
know
not
what
to
say
to
these
things
that
are
suggested
;
but
Lord
,
thou
knowest
that
I
love
thee
?
Indeed
if
a
man
should
come
and
bring
some
Evidences
to
you
,
and
Reasons
to
convince
you
,
that
your
heart
is
naught
,
and
your
waies
are
evil
;
it
's
not
enough
for
you
to
stand
out
and
say
,
well
,
say
what
you
will
,
yet
I
beleeve
that
my
condition
is
good
,
and
it
's
not
so
bad
as
you
will
make
it
;
it
's
not
for
you
to
answer
men
so
,
but
when
there
comes
a
temptation
of
the
Devil
,
you
are
not
bound
to
give
the
Devil
an
accompt
,
as
you
are
to
give
your
Brother
an
accompt
:
If
you
can
go
into
the
presence
of
God
,
and
appeal
to
God
that
your
waies
are
right
,
and
that
God
knows
you
love
him
,
that
may
be
an
answer
to
a
thousand
temptations
that
comes
into
your
minds
:
And
if
you
can
open
your
hearts
freely
in
Prayer
,
and
look
up
to
Jesus
Christ
your
great
Champion
,
and
desire
his
help
to
assist
you
in
this
Combate
:
this
is
a
better
way
than
to
think
to
stand
out
with
Reasoning
and
wrastling
with
temptation
:
Oh
rather
,
rather
appeal
to
God
in
Prayer
,
and
open
your
hearts
to
him
,
and
that
's
the
way
.
Luther
used
to
say
,
That
his
Peayers
were
the
Leeches
of
his
Cares
;
as
Leeches
will
suck
out
corrupt
blood
,
so
Prayers
will
get
out
the
strength
of
temptations
:
Many
Physitians
in
some
cases
will
rather
seek
to
purge
the
Body
that
way
than
by
giving
a
Potion
;
the
Leeches
sucking
out
corrupt
blood
will
sooner
clense
the
Body
than
a
Potion
:
And
so
the
Leeches
of
Prayer
will
many
times
sooner
help
against
a
temptation
than
any
other
thing
that
can
be
done
.
Sixthly
:
Further
,
In
the
time
of
Dissertion
,
the
Direction
that
we
should
take
,
is
this
;
Labor
to
keep
in
thine
eye
,
the
Object
of
Faith
:
So
as
to
behold
and
look
upon
that
which
may
help
thy
Faith
,
set
before
thee
,
the
Covenant
of
Grace
,
the
Freeness
,
the
Fulness
of
Gods
Grace
in
Christ
as
't
is
revealed
in
the
Covenant
,
the
plentiful
Mercy
that
is
there
,
keep
that
in
thine
eye
:
Many
when
they
want
the
sight
of
Gods
Favor
,
they
then
are
altogether
poring
upon
their
corruptions
,
looking
upon
the
black
side
of
the
cloud
;
but
though
you
cannot
apprehend
yet
,
that
God
is
yours
,
and
the
Favor
and
Love
of
God
in
Christ
,
yet
you
may
keep
in
your
eye
those
things
that
are
the
Object
of
the
Faith
of
such
as
are
true
Beleevers
;
what
is
it
that
raises
the
Faith
of
Beleevers
,
but
the
presenting
of
the
Glory
and
Riches
of
the
Covenant
of
Grace
to
them
?
Now
do
not
you
turn
away
your
eyes
from
it
.
Object
.
You
will
say
,
But
I
know
not
whether
it
belongs
to
me
.
Answ
.
Yet
look
upon
it
,
keep
your
eyes
upon
it
,
upon
some
special
part
of
the
Gospel
,
some
remarkable
Scriptures
as
have
most
of
the
Gospel
in
them
,
as
that
,
So
God
loved
the
world
,
that
he
sent
forth
his
only
begotten
Son
,
&c.
and
2
Cor
.
5.
19.
And
such
Scriptures
that
hold
forth
much
of
the
Gospel
should
be
kept
in
your
eyes
,
meditate
on
them
,
roul
them
in
your
thoughts
and
you
know
not
what
they
may
work
.
Object
.
You
will
say
,
These
things
do
belong
to
Beleevers
.
Answ
.
Nay
,
They
do
not
belong
only
to
those
that
are
actual
Beleevers
already
;
but
they
are
to
that
end
reveal'd
,
that
they
might
work
Faith
where
it
is
not
:
they
have
a
generative
faculty
in
them
,
it
is
through
the
Gospel
that
Faith
is
begotten
,
as
wel
as
encreased
;
therfore
keep
those
things
in
your
eye
for
the
raising
of
your
Faith
:
And
that
's
another
help
in
the
want
of
Sence
.
Seventhly
,
I
shall
give
you
one
more
,
and
that
is
,
In
the
want
of
Sence
and
Sight
,
let
it
be
you
great
care
if
you
think
you
have
not
had
Faith
and
Repentance
before
,
yet
now
afresh
to
act
it
:
That
's
likewise
a
Rule
that
upon
any
occasion
in
speaking
to
those
in
Dissertions
,
I
ever
make
use
of
,
and
shall
ever
as
a
special
Rule
as
any
I
know
for
to
help
those
that
are
in
any
spiritual
Dissertions
,
to
renew
an
act
of
Faith
and
Repentance
,
yea
,
if
they
think
they
never
beleeved
before
,
yet
to
strive
to
put
forth
a
work
of
Faith
and
Repentance
;
that
is
thus
,
It
may
be
the
soul
hath
examined
and
searched
to
know
what
the
condition
is
between
God
and
it
,
and
can
find
no
evidence
at
all
that
ever
it
had
any
grace
,
yet
what
hinders
but
that
you
may
now
beleeve
?
do
not
spend
so
much
time
to
look
over
your
old
Evidences
,
to
find
out
your
Evidences
that
were
of
ancient
date
,
as
forthwith
to
strive
to
put
forth
a
new
act
of
Faith
:
If
thou
beest
non-plust
with
the
temptations
of
the
Devil
,
or
thine
own
heart
,
that
thou
knowest
not
what
in
the
world
to
say
;
but
answer
thus
,
Well
,
grant
the
worst
that
may
be
,
Suppose
al
that
hath
been
before
were
false
,
yet
what
hinders
,
but
that
now
I
may
beleeve
?
Remember
what
hath
been
said
,
There
is
nothing
that
gives
right
to
Christ
but
beleeving
,
and
nothing
gives
any
man
right
to
beleeve
,
but
beleeving
,
therefore
what
hinders
but
that
at
this
instant
I
may
beleeve
?
I
do
not
mean
this
by
beleeving
,
to
conclude
that
my
condition
is
good
,
for
many
Christians
are
held
under
the
Spirit
of
bondage
by
this
,
they
think
the
Nature
of
Faith
is
this
,
For
to
conclude
in
their
own
thoughts
,
that
their
condition
is
good
,
and
that
they
certainly
shall
be
saved
;
that
's
a
fruit
of
Faith
,
but
not
the
Nature
of
Faith
:
The
Nature
of
Faith
is
the
rouling
of
the
soul
upon
the
free
Grace
of
God
in
Christ
.
Now
though
there
be
many
things
that
may
hinder
me
from
concluding
that
my
state
is
good
,
yet
there
is
nothing
that
should
hinder
me
from
rouling
my
soul
upon
the
free
Grace
of
God
in
Christ
:
A
man
hath
some
hope
that
he
hath
such
an
Acquittance
,
or
a
Bond
among
some
Papers
in
his
Boxes
,
but
he
cannot
find
it
;
if
he
hath
to
deal
with
one
that
's
Faithful
,
he
may
go
likely
,
and
get
his
Bond
renewed
,
or
get
an
Acquittance
made
anew
before
he
can
find
his
old
one
▪
So
't
is
here
,
we
having
to
deal
with
a
Faithful
God
,
when
many
times
we
have
lost
our
Evidences
,
lost
our
bonds
;
the
way
is
to
go
and
renew
our
Acquittances
,
to
renew
our
Bonds
,
to
renew
our
Evidences
;
that
is
,
to
go
and
exercise
Faith
afresh
;
what
hinders
me
that
now
this
very
morning
or
evening
,
but
that
I
may
put
forth
an
act
of
Faith
upon
Jesus
Christ
.
I
shall
conclude
with
this
one
Note
:
I
affirmed
to
you
before
,
that
there
was
a
Faith
of
Adhaerence
,
where
there
is
not
a
Faith
of
Evidence
;
let
me
now
tell
you
,
That
there
is
a
Venturing
Faith
,
as
well
as
of
Adhaerence
and
Evidence
:
Indeed
this
Venturing
Faith
is
an
Adhaerance
,
but
when
the
soul
cannot
have
encouragement
to
beleeve
under
the
notion
of
Adhaering
to
Jesus
Christ
,
it
may
be
the
violence
of
temptation
seems
to
drive
it
off
from
Adhaering
:
But
for
the
helping
of
those
that
are
under
temptation
,
and
want
Sence
altogether
,
let
Faith
be
presented
under
the
Notion
of
Venturing
;
though
we
have
not
the
word
in
Scripture
,
yet
we
have
the
thing
,
as
that
of
the
poor
woman
of
Canaan
,
though
she
were
put
off
,
and
call'd
a
Dog
,
and
the
like
,
yet
Dogs
have
crum●
;
and
so
that
of
Job
,
Though
he
kill
me
,
yet
will
I
trust
in
him
:
If
I
perish
,
I
perish
,
as
Esther
said
:
And
so
when
the
foul
can
but
come
to
this
,
Well
,
it
's
true
,
I
am
out-reasoned
by
temptation
,
and
I
know
not
what
in
the
world
to
say
to
my self
what
my
condition
is
,
I
see
I
am
puzled
,
and
I
am
never
like
to
work
,
out
this
temptation
in
that
way
of
Reasoning
I
am
in
;
but
for
my
part
,
I
am
resolved
upon
this
,
If
the
Lord
destroy
me
,
he
shall
destroy
me
relying
upon
him
;
it
's
true
,
I
do
not
know
yet
whether
God
will
receive
me
or
no
,
I
have
not
that
Evidence
,
and
for
my
cleaving
to
the
grace
of
God
in
Christ
,
whether
I
can
do
it
o●
no
I
cannot
tel
,
but
this
I
am
resolved
,
Here
I
will
venture
,
and
if
I
perish
,
I
wil
perish
,
casting
my
●oul
upon
the
Grace
of
God
in
Christ
;
this
shall
be
my
way
:
I
am
sure
,
if
I
depart
from
God
,
I
must
perish
,
if
I
should
be
weary
of
God
and
his
Waies
,
and
forsake
them
,
and
imbrace
mine
own
sinful
waies
,
I
am
certain
that
I
shall
perish
there
;
but
I
'le
rather
do
this
,
I
will
venture
my
soul
here
,
and
here
I
will
lie
as
a
poor
,
wretched
,
miserable
Creature
in
my self
,
and
I
will
cast
an
eye
up
towards
his
Holy
Temple
,
towards
the
Grace
of
God
,
and
here
my
soul
shall
pitch
and
venture
,
I
'le
cast
Anchor
here
,
whether
the
Tempest
will
be
so
great
that
it
will
break
Anchor
and
Cable
I
know
not
,
but
I
am
sure
if
I
do
not
cast
Anchor
,
I
shall
run
upon
the
Rocks
and
split
,
and
suffer
Ship-wrack
.
I
confess
were
not
the
soul
in
a
temptation
,
this
were
not
enough
,
meerly
to
venture
,
we
must
not
rest
in
this
,
we
must
stil
be
laboring
to
find
that
our
souls
do
adhaere
,
and
cleave
to
the
Grace
of
God
in
Christ
,
and
never
be
at
quiet
till
we
have
got
some
assurance
of
it
too
.
But
I
declare
what
is
to
be
done
in
the
time
of
temptation
;
when
a
man
is
in
a
storm
and
tempest
,
then
it
is
a
work
acceptable
to
God
,
and
it
hath
had
very
often
excceeding
good
success
;
when
a
soul
not
knowing
what
to
do
,
yet
at
length
it
hath
concluded
thus
,
If
I
am
undone
I
will
be
undone
in
Christs
arms
,
and
here
I
will
hang
,
and
ride
at
this
Anchor
,
and
if
the
Lord
should
shake
me
into
Hell
,
yet
I
'le
hang
as
long
as
I
can
,
and
here
I
'le
venture
:
Oh
this
will
keep
thee
from
departing
from
God
,
and
wil
be
such
an
acceptable
work
to
God
as
it
's
like
that
thou
shalt
not
be
long
without
some
manifestation
of
God
to
thee
to
encourage
thee
in
thy
way
:
and
for
to
make
all
the
former
good
,
I
'le
leave
this
one
thing
with
you
,
and
that
's
this
;
Know
,
that
all
times
are
not
fit
times
for
you
to
judg
of
your
condition
in
;
it
's
not
a
fit
time
to
judg
whether
a
Tree
be
alive
or
dead
in
the
midst
of
Winter
;
't
is
not
a
fit
time
to
weigh
Gold
when
I
am
abroad
in
a
tempest
and
storm
;
't
is
not
a
fit
time
to
judg
of
the
Constitution
of
ones
Body
in
the
Fit
of
a
Feaver
;
and
of
the
comliness
of
ones
Countenance
in
the
time
of
an
Ague
;
no
,
if
you
would
judg
of
the
Body
,
you
must
do
it
when
it
is
in
health
;
and
so
if
you
would
weigh
Gold
,
it
must
be
when
the
Scales
may
stand
even
:
There
are
many
poor
weak
Beleevers
that
did
never
pass
any
judgment
upon
themselves
,
but
in
the
hour
of
a
Temptation
,
which
is
the
unfittest
time
;
no
,
rather
stay
while
you
are
your self
,
and
then
you
may
be
fitter
to
judg
of
your
estate
.
These
Directions
may
be
some
good
help
for
your
Faith
in
the
want
of
Sence
,
that
while
God
withdraws
himself
,
yet
you
may
be
able
in
some
measure
through
the
Lords
assistance
to
walk
by
Faith
,
when
you
cannot
walk
by
sight
.
CHAP.
XXIV
.
The
Principal
Ingredient
in
every
Duty
,
is
the
acting
of
Faith
:
Refer'd
to
two
Heads
:
First
,
How
a
Christian
should
walk
by
Faith
in
time
of
affliction
.
Secondly
,
How
he
should
walk
by
Faith
when
God
calls
him
upon
any
difficult
Service
.
Helps
to
walk
●●
Faith
,
when
God
appears
as
an
Enemy
to
the
so
〈…〉
1
It
hath
been
the
condition
of
the
dearest
Saints
.
2
It
is
Unbeleef
to
apprehend
him
so
.
3
If
God
were
really
so
,
fly
not
from
him
.
4
If
thy
soul
be
at
enmity
with
▪
sin
,
God
is
not
thine
Enemy
.
5
There
is
enough
in
Christ
to
reconcile
Enemies
.
6
Consider
it
is
for
thy
negligence
.
7
Trust
in
God
though
he
appear
never
so
terrible
.
THe
Principal
thing
in
a
Saints
Walk
with
God
,
is
to
walk
by
Faith
:
Observe
but
this
Rule
in
all
Duties
that
you
do
perform
,
let
it
be
your
main
care
to
act
Faith
in
the
Duty
:
it
is
that
which
Beleevers
are
faulty
in
,
they
make
conscience
of
such
and
such
Duties
,
and
they
are
careful
,
not
only
to
do
those
things
that
God
requires
,
but
to
do
them
in
that
manner
that
God
requires
,
that
is
,
in
Sincerity
,
in
Zeal
,
in
strong
Affections
,
in
Seriousness
;
yet
they
do
not
so
much
consider
of
the
acting
of
Faith
:
The
Principal
Ingredient
in
every
Duty
,
is
the
acting
of
Faith
;
●f
we
Pray
,
it
is
the
Prayer
of
Faith
;
if
we
Hear
,
it
is
mixing
of
the
Word
with
Faith
;
if
we
receive
the
Lords
Supper
,
it
is
the
discerning
of
the
Lords
Body
;
in
every
Service
we
must
look
how
much
Faith
hath
been
exercised
;
If
you
perform
any
Duty
,
look
back
,
I
have
done
what
God
requires
of
me
,
but
how
have
I
done
it
?
how
hath
my
soul
closed
with
the
free
Grace
of
God
in
Christ
after
I
have
done
all
that
I
can
?
yet
have
I
been
beat
down
in
mine
own
thoughts
,
and
advanced
free
Grace
?
have
I
found
my
soul
acting
upon
the
Promise
at
this
time
,
when
I
have
been
Praying
,
and
Hearing
,
and
Receiving
?
These
thoughts
are
but
seldom
in
the
hearts
of
many
Christians
,
they
look
at
rather
the
performing
of
a
Duty
in
a
Moral
way
,
than
in
a
true
Christian
and
Evangelical
way
.
I
shall
proceed
to
some
further
Cases
about
the
walking
by
Faith
:
And
they
may
be
referr'd
to
these
Two
Heads
.
First
,
Either
,
How
a
Christian
should
walk
by
Faith
in
time
of
Affliction
.
Or
,
Secondly
,
How
he
should
walk
by
Faith
when
God
cals
him
to
any
difficult
Service
.
When
God
laies
any
affliction
upon
us
,
yet
it
is
not
Sence
that
we
give
way
to
,
but
it
is
Faith
that
we
act
in
our
afflictions
.
And
then
when
God
cals
me
to
any
work
,
though
at
the
first
I
may
think
it
is
beyond
me
,
I
shall
never
be
able
to
accomplish
it
,
yet
in
this
difficult
work
I
am
to
walk
by
Faith
,
and
act
Faith
,
and
if
any
thing
will
carry
me
through
,
it
is
Faith
.
First
for
Afflictions
,
they
are
of
two
sorts
:
Either
Inward
,
or
Outward
Afflictions
.
Even
that
which
we
have
treated
about
already
,
The
want
of
the
sight
of
God
,
is
a
great
inward
affliction
,
and
we
might
bring
it
under
this
Head
:
yet
there
are
some
inward
afflictions
that
are
beyond
this
,
Not
only
that
God
withdraws
himself
from
the
soul
,
and
there
is
the
want
of
sight
;
but
what
if
God
comes
against
the
soul
as
an
Enemy
?
that
's
beyond
Gods
withdrawing
of
himself
,
so
that
there
is
no
sight
of
him
:
and
yet
even
then
a
Saint
should
walk
by
Faith
;
not
only
when
God
is
withdrawn
,
but
when
God
shall
appear
as
an
Enemy
;
for
many
souls
are
ready
to
say
,
The
Lord
hath
done
so
to
me
.
As
to
the
Help
of
that
,
when
God
appears
as
an
Enemy
to
the
soul
:
Know
,
1
First
for
your
help
that
you
may
not
despond
,
and
Faith
may
not
be
shattered
,
That
this
is
not
such
a
condition
,
but
others
of
the
dear
Saints
of
God
have
been
put
into
heretofore
:
't
is
some
encouragement
for
the
act
of
Faith
,
when
I
know
that
my
condition
is
not
such
but
that
others
of
the
dearest
Saints
of
God
have
been
in
that
condition
,
and
yet
in
that
condition
,
they
did
walk
by
Faith
,
and
so
got
out
of
it
:
In
Job
,
13.
24.
see
there
what
the
complaint
of
that
holy
man
was
,
Wherefore
hidest
thou
thy
face
,
and
holdest
me
for
thine
Enemy
?
here
you
have
both
these
:
The
want
of
sight
,
yea
,
here
is
a
degree
beyond
that
,
Thou
hidest
thy
face
,
and
holdest
me
for
thine
Enemy
:
God
appeared
so
against
him
even
as
an
Enemy
;
it
was
not
in
regard
of
his
outward
afflictions
and
losses
that
he
look'd
at
so
much
;
but
in
regard
of
Spiritual
afflictions
that
were
upon
his
soul
,
God
did
tear
and
rend
him
even
as
an
Enemy
:
and
so
many
others
of
Gods
Servants
;
Heman
in
the
88.
Psalm
:
If
you
read
that
Psalm
,
you
shal
find
that
surely
it
was
no
less
that
God
did
appear
to
him
,
but
as
an
Enemy
.
2
But
for
our
further
help
,
Know
,
It
may
be
that
these
are
but
the
dark
apprehensions
of
Unbeleef
,
and
not
indeed
that
God
really
is
as
an
Enemy
to
you
:
It
was
certainly
the
unbeleef
of
the
people
of
Israel
which
caused
them
to
say
,
when
they
were
brought
into
straights
,
God
hath
brought
us
into
the
Wilderness
because
he
HATED
us
;
presently
concluding
that
God
was
an
Enemy
,
because
they
had
not
what
they
would
have
;
and
that
's
the
vain
froward
disposition
of
some
,
if
they
cannot
have
what
they
would
have
,
it
is
because
God
hates
them
:
This
is
thy
Unbeleef
that
thou
art
to
check
thy self
for
.
3
But
suppose
there
were
a
reallity
in
it
,
That
God
did
appear
indeed
as
an
Enemy
,
certainly
the
best
way
is
not
to
fly
from
him
;
though
he
hath
the
Sword
of
Justice
in
his
hand
ready
to
strike
thee
,
yet
the
best
way
,
it
is
to
come
and
crouch
before
him
,
to
lie
down
in
his
presence
,
to
put
thy
neck
even
to
the
stroke
of
Justice
,
and
to
exercise
a
Venturing
Faith
:
howsoever
fly
not
from
him
though
he
doth
appear
as
an
Enemy
,
for
there
can
be
nothing
got
in
flying
from
him
.
4
Yea
but
Fourthly
,
If
thy
soul
be
at
enmity
with
sin
,
certainly
God
is
not
thine
Enemy
whatsoever
he
doth
appear
to
thee
:
though
he
seem
to
come
in
never
such
a
terrible
manner
against
thee
,
yet
if
thou
canst
but
look
into
thy
heart
,
and
see
whether
there
be
,
not
only
in
thy
conscience
,
but
in
thy
very
heart
,
contrary
Principles
unto
it
:
God
is
never
an
Enemy
to
that
soul
that
is
an
Enemy
unto
sin
.
5
And
yet
further
,
in
the
fifth
place
;
Suppose
there
were
a
reallity
that
God
were
an
Enemy
,
yet
know
,
there
is
enough
in
Christ
to
reconcile
Enemies
,
in
Rom.
5.
10.
For
if
when
we
were
Enemies
,
we
were
reconciled
to
God
:
even
when
we
were
Enemies
;
therfore
though
thou
beest
an
Enemy
,
and
though
God
appears
to
thee
as
an
Enemy
,
yet
when
we
were
Enemies
,
we
were
reconciled
to
God
:
Thou
mayest
then
act
Faith
upon
the
purchase
of
the
Blood
of
Christ
,
though
thou
apprehendest
thy self
as
an
Enemy
,
and
God
coming
as
an
Enemy
against
thee
.
6
And
yet
further
,
It
may
be
it
is
because
thy
heart
is
loose
,
and
careless
,
and
negligent
in
thy
way
,
that
therfore
God
doth
seem
to
come
against
thee
as
an
Enemy
,
as
he
did
against
Moses
;
you
know
the
Lord
came
in
a
terrible
manner
against
Moses
to
stay
him
in
the
Inn
;
surely
then
he
came
in
the
appearance
of
an
Enemy
:
but
it
was
because
Moses
had
been
negligent
of
the
circumcising
of
the
Child
.
Thou
art
to
search
and
examine
thy
way
,
what
negligence
,
and
loosness
,
and
wantonne●s
,
and
deadness
is
in
thy
heart
,
what
sluggishness
is
in
thy
heart
;
why
?
God
doth
but
draw
his
Sword
to
awaken
thee
,
and
to
stir
thee
up
,
and
do
but
thou
do
as
those
that
Joab
came
against
,
Send
the
head
of
Shimei
the
son
of
Bicr●
,
and
we
are
gone
:
so
do
thou
renounce
thy
sin
,
and
God
will
appear
no
more
as
an
Enemy
.
7
Moreover
:
Yet
still
let
Gods
appearance
be
never
so
terrible
,
it
's
fit
for
thee
to
trust
in
him
,
and
to
say
with
Job
,
Though
he
kills
me
,
yet
will
I
trust
in
him
:
Suppose
he
doth
intend
to
destroy
me
,
but
yet
if
I
be
destroyed
,
I
will
trust
with
my
heart
making
towards
him
,
my
heart
shall
rely
upon
him
even
while
he
is
striking
the
fatal
blow
upon
me
:
Faith
is
able
to
see
Love
through
frowns
;
though
God
seem'd
to
be
never
so
angry
with
David
,
yet
Cast
me
not
out
of
thy
presence
.
It
is
a
Speech
of
Luther
,
speaking
in
the
commendations
of
Faith
,
That
's
one
great
commendation
for
a
man
to
love
God
when
God
shews
himself
an
Enemy
;
and
that
is
the
excellency
of
Faith
to
enable
the
soul
to
do
that
.
These
Meditations
may
be
some
help
to
the
exercise
of
Faith
,
and
walking
by
it
in
such
a
condition
.
But
God
let
s
out
Satan
upon
me
in
great
,
and
sore
,
and
strong
temptations
;
and
would
he
let
out
the
Devil
upon
me
so
as
he
doth
,
if
he
lov'd
me
?
but
shall
I
be
able
to
walk
by
Faith
,
when
I
am
hurried
by
the
temptations
of
the
Devil
?
That
's
a
sore
and
a
great
affliction
that
the
Saints
endure
.
As
for
that
,
still
you
must
know
that
it
hath
been
the
portion
of
the
dear
Saints
of
God
to
have
Satan
let
out
upon
them
too
:
we
shall
find
that
God
saith
to
Satan
,
that
he
had
given
Job
into
his
hand
,
and
Satan
was
let
out
upon
him
,
and
that
in
a
fearful
manner
:
we
reade
in
Luke
,
of
a
daughter
of
Abraham
,
and
yet
she
had
been
bound
by
Satan
for
eighteen
yeers
together
:
Satan
doth
prevail
many
times
very
much
upon
the
dear
Children
of
God
:
Paul
had
a
prick
in
the
flesh
,
a
messenger
of
Satan
that
was
sent
to
buffet
him
:
And
Luther
often
complains
of
most
horrid
temptations
of
Satan
,
and
makes
all
the
outward
afflictions
that
he
endured
,
and
enmity
,
and
rage
of
all
the
Popish
party
to
be
nothing
to
those
inward
afflictions
that
he
had
in
his
Spirit
:
I
remember
that
upon
it
he
saith
,
that
there
are
Three
things
make
a
Divine
,
Reading
,
Meditation
,
and
Temptation
;
In
Meditation
he
includes
Prayer
,
which
the
Scripture
cals
the
Meditation
of
the
heart
:
these
make
a
Divine
,
and
God
did
prepare
him
for
great
Services
that
he
intended
for
him
by
his
temptations
upon
him
.
CHAP.
XXV
.
Encouragement
for
a
Saint
at
that
time
when
God
lets
the
Devil
out
upon
him
.
1
The
Devil
was
more
upon
thee
,
when
thou
wert
less
sensible
of
him
.
2
God
hath
good
ends
in
it
.
3
Consider
that
Christ
himself
was
tempted
,
for
two
Ends
:
First
,
That
he
might
be
a
merciful
High-Priest
.
Secondly
,
That
he
might
take
out
the
venom
of
temptation
.
4
Consider
Christ
prayeth
for
the
tempted
.
5
Christ
hath
broke
the
Serpents
head
.
6
Consider
the
Promises
that
temptation
shall
not
prevail
.
7
Think
not
to
overcome
Satan
by
Reason
.
8
The
power
of
sin
is
a
greater
evil
than
the
strongest
temptation
.
9
Walk
by
Faith
in
the
stirrings
of
corruptions
.
KNow
therefore
further
for
the
help
of
thy
Faith
in
this
:
Let
not
thy
heart
despond
;
though
the
Lord
let
out
the
Devil
upon
thee
,
yet
walk
by
Faith
in
that
condition
:
For
,
1
First
,
At
such
a
time
when
thou
wert
not
apprehensive
nor
sensible
of
Satan
,
then
he
was
worse
upon
thee
,
than
he
is
now
,
though
thou
hadst
not
those
horrid
temptations
that
now
thou
hast
,
yet
he
had
more
power
over
thee
then
,
than
now
;
and
therefore
thou
hast
no
cause
to
be
discouraged
in
this
.
2
Lay
this
up
as
a
help
of
thy
Faith
,
That
God
hath
very
good
ends
why
he
doth
exercise
his
dearest
Servants
even
with
such
a
heavy
affliction
as
this
is
,
The
strong
temptations
of
Satan
:
Satan
in
this
case
is
like
unto
the
Shepheards
Dog
;
the
Shepheard
sets
his
Dog
to
worry
the
Sheep
a
little
,
but
it
is
to
bring
the
sheep
in
,
and
not
to
kill
them
,
for
he
cals
it
off
when
he
pleases
:
So
Satan
is
as
it
were
the
Dog
that
God
,
the
great
Shepheard
,
doth
●end
somtimes
to
worry
the
Sheep
,
but
so
as
he
cals
him
off
when
he
pleases
,
it
is
but
to
bring
those
that
are
wandring
out
into
the
Fold
:
And
as
tempests
and
storms
cleer
the
Air
,
even
so
hideous
and
terrible
temptations
will
cleer
the
soul
;
the
soul
comes
to
cleer
up
after
them
,
you
come
to
know
your
hearts
a
great
deal
better
than
before
.
3
Further
,
Know
that
Christ
himself
was
tempted
:
If
you
read
but
the
story
of
Christs
temptations
in
the
4.
of
Matthew
,
it
is
a
story
of
excellent
use
,
and
a
mighty
encouragement
for
the
exercise
of
Faith
in
the
time
of
Temptation
.
Even
the
Lord
Jesus
Christ
the
Son
of
God
did
not
escape
it
,
but
the
Devil
had
so
much
power
even
to
carry
his
Body
up
and
down
,
and
to
set
it
upon
the
Pinacle
of
the
Temple
,
and
tempt
him
to
as
hideous
things
as
you
are
tempted
too
:
he
tempted
him
even
to
the
greatest
Idolatry
that
ever
was
,
To
fall
down
and
worship
him
;
to
the
most
fearful
Blasphemy
,
To
cast
off
God
his
Father
,
and
to
acknowledg
even
the
Devil
himself
to
be
a
god
unto
him
.
All
these
were
from
these
Two
Ends
:
Either
,
First
,
That
Christ
might
be
a
merciful
High-Priest
:
as
that
he
might
be
sensible
of
your
temptations
,
he
being
tempted
so
himself
;
Christ
knows
what
it
is
to
be
tempted
by
the
Devil
,
therefore
in
Heb
.
4.
13.
We
have
not
an
High-Priest
which
cannot
be
touched
with
the
feeling
of
our
Infirmities
,
but
was
in
all
points
tempted
like
as
we
are
,
yet
without
sin
:
it
's
true
,
the
temptation
did
not
prevail
in
him
to
sin
,
yet
he
was
tempted
likewise
in
all
things
;
there
's
no
temptation
more
hideous
and
blasphemous
that
Satan
doth
tempt
us
withal
,
than
he
tempted
Christ
himself
;
and
this
was
,
That
he
might
be
a
merciful
High-Priest
,
and
that
he
might
be
touched
with
our
Infirmities
.
Secondly
,
Yea
,
and
not
only
so
,
but
you
are
to
look
upon
the
Temptations
of
Satan
as
part
of
his
Humiliation
,
part
of
his
Sufferings
that
is
meritorious
,
as
that
which
takes
out
the
sting
and
evil
of
all
temptations
;
the
venom
of
the
temptation
is
taken
out
by
Christs
being
willing
to
subject
himself
unto
temptations
;
as
the
sting
and
venom
of
death
,
is
taken
out
by
Christs
subjecting
himself
unto
death
;
so
the
sting
and
venom
of
temptations
is
taken
out
by
Christs
subjecting
himself
unto
them
.
4
And
yet
further
,
We
find
that
Christ
prayes
for
his
People
;
that
they
may
not
be
overcome
with
temptations
:
Thou
must
walk
by
Faith
in
the
time
of
temptation
,
that
is
,
not
only
act
thy
Faith
upon
Christs
temptations
,
for
to
take
out
the
sting
and
venom
of
it
,
but
act
thy
Faith
upon
Christs
Prayer
:
That
Prayer
that
Christ
prayed
for
Peter
,
surely
he
made
it
for
you
too
;
you
may
as
well
apply
that
Prayer
for
Peter
,
as
Paul
in
the
Hebrews
applies
the
Promise
that
was
made
to
Joshua
:
In
Luke
,
22.
31
,
32.
Christ
tels
Peter
that
Satan
had
desire
to
winnow
him
as
Wheat
;
but
Christ
prayed
that
his
Faith
might
not
fail
;
and
observe
,
The
main
thing
that
is
to
be
exercised
in
the
time
of
temptation
is
Faith
,
if
Faith
doth
not
fail
,
the
soul
is
well
enough
;
and
Christ
praies
for
this
:
Now
you
know
what
Christ
saith
,
That
his
Father
doth
hear
him
alwaies
.
In
time
of
temptation
it
's
best
to
pray
much
rather
than
to
reason
with
temptations
,
and
make
use
of
the
prayer
of
Jesus
Christ
:
Oh
blessed
God
,
did
not
thy
Son
when
he
was
in
the
daies
of
his
Flesh
,
pray
for
one
of
his
Members
,
that
when
Satan
would
sift
and
winnow
him
,
that
his
Faith
might
not
fail
;
Oh
Lord
let
me
have
the
fruit
and
benefit
of
this
Prayer
:
this
is
that
which
I
act
my
Faith
upon
.
Again
,
The
stirring
up
Faith
is
the
special
help
against
temptations
;
in
1
Pet
.
5.
9.
you
shall
see
there
,
that
the
way
against
temptations
is
not
for
the
soul
to
sink
down
in
a
sullen
and
discontented
way
to
have
horror
and
trouble
to
overwhelm
it
,
but
to
stir
up
an
act
of
Faith
;
in
verse
8.
he
saith
,
That
our
Adversary
the
Devil
like
a
roaring
Lyon
walketh
about
,
seeking
whom
he
may
devour
,
whom
resist
STEADFAST
in
the
Faith
:
It
is
the
work
of
Faith
{αβγδ}
,
stiff
,
solid
,
setled
.
that
is
the
great
help
in
resisting
the
strength
of
temptations
;
't
is
not
so
much
to
stand
reasoning
the
case
,
Oh
this
temptation
is
a
hideous
thing
,
and
I
hope
I
shall
never
yield
unto
it
;
no
,
but
exercise
Faith
,
and
this
Shield
of
Faith
will
quench
the
fiery
darts
of
the
Devil
,
Ephes
.
6.
16.
Faith
is
not
only
a
Shield
to
keep
off
the
fiery
darts
,
but
to
quench
them
.
5
Besides
,
Know
for
the
help
of
thy
Faith
in
time
of
temptation
,
That
Christ
hath
broke
the
Serpents
head
already
,
he
hath
broke
it
for
thee
,
according
to
that
Promise
,
The
seed
of
the
Woman
shall
break
the
Serpents
head
:
The
Serpent
can
but
nibble
at
thy
heel
,
his
head
is
broke
,
his
strength
is
over-power'd
;
and
the
conquest
that
Christ
hath
over
the
Devil
we
find
set
out
in
Coloss
.
2.
14
,
15.
and
Heb
.
2.
14
,
15.
In
Col.
2.
it
's
said
,
And
having
spoiled
Principalities
and
Powers
,
be
made
a
shew
of
them
openly
,
triumphing
over
them
in
it
;
that
is
,
in
his
Cross
,
He
hath
spoyled
Principalities
and
Powers
:
by
Principalities
and
Powers
,
must
be
meant
,
the
Angels
of
Darkness
,
the
Devils
,
he
hath
spoiled
them
;
when
he
was
upon
the
Cross
,
he
took
away
their
power
,
and
spoiled
them
,
and
triumphed
over
them
:
so
that
they
should
never
be
able
to
mischief
his
Saints
walk
by
Faith
in
temptations
by
exercising
of
it
upon
this
expression
of
Christ
.
And
the
other
Scripture
in
Heb
.
2.
For
as
much
then
as
the
children
are
partakers
of
flesh
and
blood
,
he
also
himself
likewise
took
part
of
the
same
,
that
through
death
he
might
destroy
him
that
hath
the
power
of
death
,
that
is
,
the
Devil
:
And
deliver
them
who
through
fear
of
death
,
were
all
their
life
time
subject
to
bondage
:
Here
's
a
most
sweet
and
excellent
Scripture
to
exercise
Faith
upon
in
time
of
temptation
;
Christ
through
death
,
hath
destroyed
him
that
hath
the
Power
of
death
,
that
is
,
the
Devil
;
the
Devil
comes
with
hideous
temptations
,
and
tels
thee
thou
shalt
die
and
perish
,
and
makes
thee
apprehend
death
in
a
very
terrible
manner
:
Christ
hath
destroyed
him
,
to
deliver
thee
who
through
the
fear
of
death
wert
all
thy
life
time
subject
to
bondage
:
It
may
be
through
the
strength
of
temptation
,
all
thy
daies
thou
hast
been
in
bondage
;
now
this
was
one
end
why
Christ
died
,
that
he
might
destroy
the
Devil
that
hath
so
much
power
in
death
,
to
afflict
the
soul
with
the
dreadful
apprehensions
of
it
.
6
And
then
likewise
,
Know
there
are
many
excellent
and
sweet
Promises
that
we
have
in
Scripture
,
that
temptation
shall
not
prevail
;
and
the
way
to
help
against
that
is
to
turn
to
those
Scriptures
,
and
to
work
thy
Faith
upon
them
;
as
I
'le
name
some
,
1
Cor
.
10.
13.
There
hath
no
temptation
taken
you
,
but
such
as
is
common
to
men
;
but
God
is
faithful
,
who
will
not
suffer
you
to
be
tempted
above
that
ye
are
able
;
but
will
with
the
temptation
also
make
a
way
to
escape
,
that
ye
may
be
able
to
bean
it
:
Here
's
as
full
an
expression
as
our
hearts
can
desire
;
But
God
will
not
suffer
us
to
be
tempted
above
our
strength
,
but
will
with
the
temptation
also
make
a
way
●o
escape
:
Plead
this
Promise
with
God
in
Prayer
,
act
thy
Faith
upon
this
Promise
,
challenge
this
Promise
in
the
time
of
temptation
,
and
this
is
the
way
for
to
be
delivered
from
the
strength
of
temptation
:
And
in
Rom.
16.
20.
The
God
of
Peace
shall
tread
down
Satan
under
your
feet
shortly
:
The
God
of
Peace
;
observe
,
it
's
not
only
a
Promise
that
Satan
shall
be
trodden
down
,
but
God
shall
tread
him
down
as
a
God
of
Peace
:
And
mark
the
issue
of
the
acting
of
Faith
upon
such
Promises
as
these
:
In
Rom.
8.
38
,
39.
you
know
what
the
Triumph
of
the
Apostle
was
,
That
he
was
perswaded
that
neither
Death
,
nor
Life
,
nor
Angels
,
nor
Principalities
,
nor
Powers
,
nor
things
present
,
nor
things
to
come
,
nor
height
,
nor
depth
,
nor
any
other
Creature
should
ever
separate
him
from
the
Love
of
God
;
not
the
chief
of
all
the
Devils
:
And
his
soul
triumphs
in
this
.
7
Yea
further
,
For
the
help
of
thy
Faith
,
be
sure
to
remember
this
Rule
,
That
if
you
think
to
overcome
Temptations
by
reasoning
,
the
Devil
will
be
too
hard
for
you
,
for
he
is
the
old
Serpent
,
very
full
of
Skill
,
Knowledg
,
and
great
experience
that
he
hath
had
for
these
six
thousand
years
;
Oh
there
are
Wiles
of
Satan
,
and
Depths
of
Satan
,
he
hath
more
Natural
strength
in
Understanding
,
and
a
deeper
reach
in
things
,
than
all
the
men
in
the
world
have
;
though
he
be
fallen
,
yet
he
hath
not
lost
all
the
Natural
Understanding
that
he
had
when
God
made
him
,
and
therefore
thou
being
a
poor
weak
Beleever
,
thou
canst
not
be
able
to
stand
against
him
by
Reasoning
no
more
than
against
the
most
cunning
Cheater
that
ever
liv'd
in
the
world
.
8
Yea
,
Let
me
tell
you
by
way
of
Encouragement
for
the
acting
of
your
Faith
in
the
time
of
Temptation
,
That
it
is
not
such
a
heavy
condition
for
the
Lord
to
let
the
Devil
out
upon
one
in
the
most
strongest
and
terriblest
Temptation
,
as
for
the
Devil
to
have
power
to
draw
to
any
sin
;
or
the
power
of
sin
that
God
leaves
any
man
unto
,
is
a
greater
evil
than
the
strongest
temptation
that
ever
befel
any
in
the
world
;
for
the
Devil
though
he
be
strong
,
yet
he
is
not
able
to
force
any
man
to
sin
:
To
be
given
up
therefore
to
the
power
of
any
one
sin
,
is
a
heavier
Judgment
than
to
be
given
up
to
the
most
strongest
temptation
of
the
Devil
.
Object
.
But
you
will
say
,
It
may
be
that's
my
case
:
may
a
poor
afflicted
soul
say
,
Oh!
me
thinks
I
feel
corruption
to
be
exceeding
strong
in
me
.
Answ
.
For
the
Answer
to
that
,
The
opposition
of
thy
soul
,
when
it
is
not
only
thy
Conscience
,
but
thy
Will
and
Affections
against
sin
:
Corruptions
stirs
in
thee
,
but
thou
canst
appeal
to
God
,
not
only
because
Conscience
puts
thee
upon
it
,
but
thou
findest
thy
very
heart
,
thy
Will
and
Affections
opposing
this
:
This
is
a
greater
good
,
than
the
other
is
an
evil
,
and
therefore
thou
shouldest
not
be
discouraged
.
Again
Secondly
,
Walk
by
Faith
even
in
the
stirrings
of
corruption
,
for
the
Lord
hath
made
a
gracious
Promise
,
that
sin
shall
not
have
dominion
over
you
,
in
Rom.
6.
14.
Oh
plead
that
Promise
with
God
,
put
that
Bond
in
suit
,
and
act
your
Faith
upon
that
Promise
;
Oh
Lord
,
sin
stirs
forth
in
me
,
and
I
am
afraid
lest
it
should
prevail
:
But
hast
not
thou
said
Lord
,
it
shall
not
have
dominion
over
me
?
9
Further
,
For
the
help
of
thy
Faith
,
even
in
the
time
of
the
stirrings
of
corruption
,
take
that
Scripture
in
Rom.
5.
6.
the
Lord
is
there
said
to
be
merciful
even
to
the
ungodly
in
a
way
of
Justification
,
for
so
he
speaks
of
that
,
For
when
we
were
yet
without
strength
,
in
due
time
,
Christ
died
for
the
ungodly
:
Though
there
be
much
ungodliness
,
yet
Christ
is
propounded
as
dying
for
the
ungodly
,
therefore
if
one
that
is
ungodly
can
act
Faith
upon
the
death
of
Christ
,
I
mean
,
hath
seen
much
ungodliness
prevailing
in
him
,
but
now
can
act
Faith
upon
such
a
Promise
as
that
is
,
That
Christ
died
for
the
ungodly
,
there
may
be
walking
by
Faith
,
though
there
be
much
corruption
prevailing
.
And
know
,
That
thou
having
to
deal
with
God
in
the
way
of
a
Covenant
of
Grace
;
there
may
be
many
Imperfections
,
and
much
Corruption
may
stand
with
the
Covenant
of
Grace
;
though
it
's
true
,
to
live
under
the
power
of
any
known
sin
cannot
stand
with
the
Covenant
,
yet
much
stirring
of
corruptions
,
and
many
times
prevailing
of
corruptions
may
stand
with
the
Covenant
:
We
know
if
a
Usurper
come
and
seek
to
have
Dominion
over
a
Country
that
doth
not
belong
to
him
,
so
long
as
there
is
opposition
that
he
cannot
get
upon
the
Throne
to
make
Laws
,
and
to
cause
the
men
to
lay
down
their
weapons
,
he
hath
no
dominion
there
;
but
when
he
gets
the
power
so
as
to
sit
upon
the
Throne
,
and
men
cast
down
their
Weapons
and
come
and
submit
to
his
Laws
,
he
hath
Dominion
:
And
so
sin
shall
never
have
Dominion
over
the
Saints
.
Lastly
,
Do
thou
act
thy
Faith
even
in
this
case
upon
the
Attributes
of
God
,
as
I
hinted
before
in
the
General
,
when
I
treated
about
acting
of
Faith
when
God
is
out
of
sight
;
so
when
corruption
prevails
,
do
thou
look
up
to
God
,
as
a
God
gracious
,
and
merciful
,
and
pitiful
towards
his
poor
sick
children
:
And
suppose
that
thou
hadst
a
child
that
were
got
into
an
inward
room
,
and
had
shut
the
door
,
and
there
wringing
of
his
hands
and
making
his
moan
,
Oh
that
he
can
love
his
Father
and
Mother
no
more
;
Oh
then
how
would
thy
bowels
yern
towards
him
,
though
indeed
there
be
much
untowardness
in
the
child
:
I
have
heard
Ephraim
bemoaning
himself
,
saith
God
:
If
thou
when
thou
art
alone
doest
bemoan
thy self
that
thou
hast
such
a
disobedient
heart
,
that
thou
canst
love
,
and
fear
,
and
obey
God
no
more
;
surely
thou
hast
to
deal
with
a
Father
that
will
spare
his
,
as
a
Father
spareth
his
only
Son
that
serveth
him
,
and
therefore
walk
by
Faith
notwithstanding
such
corruptions
that
do
much
trouble
thee
,
and
many
times
prevail
upon
thee
.
CHAP.
XXVI
.
Saints
must
walk
by
Faith
in
time
of
Afflictions
1
They
may
see
the
Love
of
God
therein
.
2
The
Wisdom
of
God
.
3
The
Faithfulness
of
God
.
4
The
Tenderness
of
God
.
5
The
Protection
of
God
.
6
The
Strength
of
God
.
7
The
Glory
God
takes
in
delivering
.
BUt
God
follows
me
with
lamentable
and
sore
afflictions
together
with
my
sin
,
what
should
I
do
in
that
case
?
Answ
.
Thou
must
walk
by
Faith
here
:
This
likewise
befel
Paul
,
he
was
troubled
with
temptations
and
stirrings
of
corruption
,
he
cries
out
sometimes
that
he
was
sold
under
sin
,
and
many
great
and
sore
afflictions
were
upon
him
;
but
through
the
exercise
of
Faith
he
was
able
to
go
on
in
his
way
,
and
to
walk
with
God
in
the
midst
of
the
greatest
and
sorest
afflictions
that
did
befal
him
:
This
were
a
Point
of
very
great
use
,
To
shew
how
Faith
doth
act
in
afflictions
,
and
how
the
soul
may
be
enabled
to
walk
with
God
comfortably
in
the
time
of
afflictions
:
the
use
of
Faith
is
much
in
time
of
affliction
.
Hope
that
hath
all
its
strength
from
Faith
,
is
call'd
an
Anchor
,
an
Helmer
,
and
Shield
:
now
the
use
of
these
things
are
in
time
of
storms
,
in
time
of
danger
and
opposition
:
Then
(
if
ever
)
Faith
should
shew
what
it
's
able
for
to
do
;
as
David
said
to
the
King
of
Akish
,
Thou
shalt
know
what
thy
Servant
is
able
to
do
;
and
so
when
God
calls
to
an
affliction
,
God
calls
to
Faith
,
Come
,
let
's
see
what
you
are
able
for
to
do
.
Now
Faith
helps
in
time
of
Affliction
many
waies
.
First
,
As
the
first
and
principal
help
of
Faith
in
affliction
,
whereby
a
Saint
is
able
to
walk
,
is
,
By
looking
up
on
God
,
it
's
God
in
Christ
that
is
the
proper
object
for
the
eye
of
Faith
to
look
upon
You
know
Moses
in
the
11.
to
the
Hebrews
,
was
willing
to
endure
affliction
with
the
people
of
God
;
but
how
?
he
●aw
him
that
was
invisible
,
He
did
endure
,
he
went
on
in
a
constant
way
of
suffering
afflictions
,
but
it
was
by
the
sight
of
that
God
that
was
invisible
.
Now
the
eye
of
Faith
by
pitching
its
self
upon
God
,
doth
mightily
carry
the
heart
through
afflictions
.
As
thus
,
It
sees
in
Afflictions
the
Love
of
God
;
in
Heb
.
12.
6.
God
chastises
whom
he
loves
;
how
can
this
be
seen
,
but
by
Faith
?
when
God
chastises
me
,
yet
he
loves
me
;
and
how
easie
is
it
for
the
soul
to
walk
with
God
in
afflictions
,
when
he
can
see
Love
in
the
Rod
?
And
so
in
Rev.
3.
19.
there
's
the
Love
of
God
in
afflictions
.
Secondly
,
There
's
the
Wisdom
of
God
in
afflictions
,
he
works
wisely
in
afflictions
;
the
Lord
considers
what
affliction
is
,
and
he
measures
out
afflictions
sutable
unto
the
conditions
of
his
Servants
that
are
in
affliction
:
you
have
a
most
excellent
Scripture
for
that
,
in
Psalm
,
31.
7.
where
the
Psalmist
saith
,
I
will
be
glad
,
and
rejoyce
in
thy
mercy
,
for
thou
hast
considered
my
trouble
;
thou
hast
known
my
soul
in
adversities
:
Thou
hast
considered
my
trouble
;
A
man
that
is
impatient
under
trouble
he
himself
considers
his
trouble
with
all
the
circumstances
and
Arguments
of
it
:
but
thou
shalt
not
need
to
consider
thy
trouble
,
to
be
so
poring
upon
thy
trouble
,
God
himself
considers
thy
trouble
,
he
considers
what
a
proportion
there
is
in
the
trouble
to
thy
strength
;
the
Lord
considers
the
Kind
of
the
trouble
,
the
Lord
considers
the
Degree
of
the
trouble
,
the
Measure
of
it
,
and
the
Continuance
of
it
:
there
's
nothing
to
be
considered
in
any
trouble
,
but
God
considers
of
it
.
Oh
it
's
a
great
help
to
a
soul
to
walk
by
Faith
to
consider
this
;
There
is
nothing
in
my
affliction
that
is
to
be
considered
of
,
but
Lord
,
thou
doest
consider
of
it
.
3
And
then
the
soul
looks
upon
Gods
Faithfulness
in
afflictions
in
Psalm
,
119.
75.
In
very
faithfulness
thou
hast
afflicted
me
:
There
is
a
Faithfulness
in
this
,
as
well
as
in
fulfilling
Promises
;
and
you
know
Faithfulness
is
a
special
Object
for
Faith
.
4
And
then
the
soul
looks
upon
Gods
tenderness
in
the
time
of
affliction
,
how
compassionate
and
sensible
God
is
of
my
afflictions
;
in
Isa
.
63.
9.
In
all
their
affliction
he
was
afflicted
;
he
was
afflicted
himself
,
he
was
sensible
of
all
those
afflictions
,
he
did
Sympathize
with
them
in
the
Furnace
.
5
Again
,
The
Soul
doth
look
upon
Gods
Protection
in
afflictions
,
and
so
exercises
Faith
:
it
's
a
notable
Scripture
in
Psal
.
57.
1.
Thou
wilt
hide
me
under
the
shadow
of
thy
wings
until
these
calamities
be
overpast
:
his
afflictions
were
very
grievous
and
sad
;
but
mark
how
he
exercises
Faith
,
he
looks
upon
himself
as
under
the
shadow
of
Gods
wings
.
6
Further
:
Faith
,
it
takes
hold
of
the
Strength
of
God
in
Afflictions
,
and
so
comes
to
have
strength
to
bear
afflictions
beyond
all
natural
strength
:
that
Scripture
is
most
famous
for
this
,
in
Isa
.
27.
for
the
way
of
the
soul
in
exercising
Faith
in
the
time
of
afflictions
,
Or
let
him
take
hold
of
my
strength
,
that
he
may
make
peace
with
me
,
and
shall
make
peace
with
me
:
The
Lord
there
was
speaking
of
his
Church
as
a
Vine
in
the
beginning
of
the
Chapter
:
Now
as
a
Vine
hath
little
strings
that
God
hath
in
the
Work
of
Nature
put
into
it
for
to
catch
hold
upon
any
thing
that
is
next
it
to
under-prop
it
;
because
the
Vine
is
a
weak
Creature
in
its
self
,
therefore
God
supplies
the
want
of
strength
by
those
little
strings
:
So
saith
he
,
Let
him
take
hold
of
my
strength
,
let
him
by
Faith
,
when
storms
and
tempests
,
when
afflictions
comes
,
let
him
by
Faith
take
hold
of
my
strength
:
as
the
Vine
in
the
time
of
a
storm
,
if
she
can
catch
hold
upon
any
strong
thing
to
support
it
,
the
Vine
keeps
up
,
whereas
otherwise
it
falls
upon
the
ground
:
So
if
there
be
Faith
to
take
hold
of
the
strength
of
God
in
the
time
of
affliction
,
then
the
soul
is
supported
and
enabled
to
go
through
the
affliction
.
7
Yea
further
,
Faith
doth
not
only
take
hold
of
Gods
Strength
,
but
that
's
one
remarkable
thing
,
Faith
looks
upon
God
as
making
of
it
the
greatest
thing
that
himself
doth
delight
and
glory
in
,
namely
,
to
help
his
Servants
in
time
of
affliction
;
as
in
Isa
.
25.
4.
there
you
shall
find
the
Prophet
setting
God
out
in
his
Glory
,
and
it
is
in
the
helping
of
his
people
out
of
their
afflictions
,
and
so
Isa
.
30.
18.
the
Lord
waits
to
be
gracious
,
as
a
work
that
his
heart
is
most
set
upon
:
and
in
the
latter
end
of
the
7.
of
Micah
,
Who
is
a
God
like
unto
thee
,
pardoning
iniquity
,
transgression
,
and
sin
?
and
so
he
goes
on
in
shewing
of
his
pity
▪
and
compassion
towards
his
Servants
:
Who
is
a
God
like
unto
thee
?
and
that
in
this
thing
,
in
the
way
of
his
Mercy
:
God
when
he
would
shew
his
Glory
to
Moses
,
he
shewed
the
Glory
of
the
Attributes
of
his
Goodness
,
and
Mercy
:
Now
when
Faith
can
look
thus
upon
God
,
God
is
not
only
able
and
willing
,
but
accounts
it
his
great
Glory
,
the
great
Masterpiece
of
all
his
Works
to
be
helpful
to
his
poor
Servants
in
the
daies
of
their
troubles
and
afflictions
:
Upon
this
the
soul
walks
by
Faith
▪
CHAP.
XXVII
.
Faith
helps
the
soul
in
time
of
affliction
.
1
By
taking
away
guilt
,
which
makes
afflictions
heavy
.
2
And
by
turning
them
into
good
.
3
By
concluding
deliverance
as
present
.
4
By
resting
upon
the
Word
.
5
By
making
up
all
comforts
in
God
.
1
ANd
then
another
thing
wherein
Faith
helps
the
soul
is
this
:
Faith
takes
away
the
guilt
of
sin
,
and
so
makes
the
affliction
easie
to
be
born
;
it
takes
away
the
guiltiness
,
and
so
it
comes
to
purifie
the
heart
;
guiltiness
makes
afflictions
very
heavy
and
sad
:
When
Josephs
Brethr●n
had
guiltiness
upon
their
Consciences
,
in
Gen.
42.
21.
That
made
the
affliction
to
sting
indeed
:
Faith
takes
away
guiltiness
:
That
place
in
Rom.
5.
1.
is
notable
for
this
,
We
being
justified
by
Faith
,
have
peace
with
God
;
and
what
then
?
We
rejoyce
in
Tribulations
:
We
can
easily
rejoyce
in
Tribulations
,
if
we
be
justified
by
Faith
,
and
so
we
have
peace
with
God
;
it
's
the
guilt
of
sin
that
is
the
sting
in
afflictions
:
Saith
Luther
,
Strike
Lord
,
strike
,
for
I
am
absolved
from
my
sin
:
Let
God
take
away
guilt
,
it
's
an
easie
matter
to
bear
afflictions
:
And
this
is
the
proper
work
of
Faith
to
justifie
the
soul
before
the
Lord
,
and
to
take
away
the
Curse
in
Afflictions
:
All
the
sting
and
curse
of
an
affliction
comes
by
sin
,
it
comes
by
the
Law
;
Faith
acts
upon
the
afflictions
of
Christ
,
upon
what
Christ
hath
suffered
,
and
so
comes
to
take
away
the
sting
of
all
afflictions
;
Oh
Death
,
where
is
thy
sting
?
under
the
word
Death
,
is
comprehended
al
the
forerunners
to
it
,
Oh
Death
,
where
is
thy
sting
?
Thanks
be
to
God
through
Jesus
Christ
:
It
's
all
taken
away
in
the
Lord
Jesus
Christ
;
and
so
Faith
it
comes
to
turn
Afflictions
into
Good
,
our
Water
into
Wine
.
2
Afflictions
that
were
evil
before
,
they
come
to
be
turned
into
Good
:
As
when
Moses
took
up
the
Serpent
;
it
was
a
Serpent
before
he
touch'd
it
,
but
when
he
took
it
up
,
it
was
a
rod
in
his
hand
,
of
use
unto
him
:
So
though
Afflictions
in
themselves
be
as
a
Serpent
ready
to
devour
,
yet
being
toucht
by
the
hand
of
Faith
,
they
are
a
Rod
,
and
such
a
Rod
as
is
useful
,
they
are
turned
into
good
?
and
this
is
the
work
of
Faith
to
make
such
a
strange
kind
of
alteration
in
afflictions
:
there
's
a
notable
Scripture
in
Job
,
5.
19.
speaking
concerning
afflictions
,
He
shall
deliver
thee
in
six
troubles
,
yea
,
in
seven
there
shall
no
evil
touch
thee
;
it
's
a
very
strange
expression
:
though
thou
beest
under
many
troubles
,
no
evil
shall
touch
you
;
the
evil
is
taken
away
,
the
sting
is
gone
,
though
the
trouble
be
there
:
If
the
sting
be
taken
out
of
a
Bee
,
though
it
may
make
a
buzzing
so
as
to
scare
a
child
,
yet
a
man
of
understanding
is
not
afraid
.
3
Again
,
Faith
doth
enable
the
soul
to
look
upon
the
Issue
of
Afflictions
as
present
,
and
to
conclude
deliverance
out
of
afflictions
,
though
it
be
not
actual
,
yet
to
make
it
as
actual
,
and
real
;
as
in
Hosea
,
6.
2.
After
three
daies
he
will
revive
us
:
He
Will
,
though
he
hath
smitten
us
,
yet
we
can
look
upon
our
reviving
as
a
certain
thing
;
After
three
daies
,
he
will
revive
us
:
And
in
Job
,
23.
10.
I
shall
come
forth
as
Gold
:
I
know
what
the
issue
of
all
will
be
,
it
will
be
good
;
and
this
is
as
present
to
the
soul
,
the
soul
by
Faith
doth
see
the
quiet
fruit
of
Righteousness
that
will
come
of
all
Afflictions
:
How
easie
is
it
to
walk
by
Faith
in
Afflictions
,
when
I
can
see
the
Issue
of
all
as
present
,
and
good
coming
out
of
all
afflictions
.
4
Again
,
Faith
helps
in
Afflictions
by
resting
upon
the
Word
:
In
the
119.
Psalm
,
49
,
50.
there
David
tells
you
what
it
was
that
did
support
him
in
the
time
of
his
affliction
,
namely
,
The
Word
:
This
is
the
way
that
a
Beleever
helps
himself
in
afflictions
;
he
doth
not
so
much
fly
to
this
Duty
,
or
the
other
Duty
,
and
fall
a
whining
,
and
crying
out
,
and
wringing
his
hands
,
and
shewing
passion
and
distemper
;
but
goes
and
turns
over
the
Word
,
and
if
he
find
the
Word
speaking
well
unto
him
,
that
's
that
which
doth
support
the
soul
in
the
time
of
trouble
;
when
God
saith
,
I
will
be
with
you
in
six
troubles
,
and
in
seven
,
and
in
the
fire
,
and
in
the
water
,
that
they
shall
do
you
no
hurt
:
these
things
doth
Faith
rest
upon
.
The
Promises
that
God
hath
made
to
help
the
soul
in
afflictions
,
are
exceeding
many
;
take
that
one
Scripture
in
the
27.
of
Isa
.
7
,
8.
Hath
he
smitten
him
as
he
smot
those
that
smot
him
?
or
is
he
slain
according
to
the
slaughter
of
them
that
are
slain
by
him
?
In
measure
,
when
it
shooteth
forth
,
thou
wilt
deba●e
with
it
:
he
stayeth
his
rough
wind
in
the
day
of
the
East
wind
:
it
's
as
sweet
and
excellent
a
Scripture
for
Faith
to
rest
upon
,
almost
as
any
I
know
:
The
day
of
the
East
wind
,
it
's
a
day
of
a
great
deal
of
trouble
and
danger
,
a
cold
and
nipping
wind
;
but
God
staies
his
rough
wind
,
he
doth
pity
them
,
and
in
measure
he
will
debate
;
they
are
as
yong
tender
buds
,
and
God
sees
that
if
the
rough
wind
should
come
upon
them
,
that
they
were
not
able
to
bear
it
,
and
therfore
God
deals
with
them
according
to
their
tenderness
:
Oh
that
you
would
consider
of
this
,
you
that
think
your
afflictions
great
;
as
every
man
and
woman
is
ready
to
think
their
affliction
to
be
the
greatest
:
It
is
an
East
wind
that
is
upon
you
,
but
there
might
have
come
a
rough
wind
in
the
day
of
the
East
wind
,
but
God
staies
that
,
because
in
measure
he
would
debate
with
you
;
in
Psal
.
103.
13
,
14.
5
Besides
,
In
Afflictions
Faith
exercises
thus
;
It
makes
up
all
in
God
;
such
and
such
Creature
Comforts
are
taken
from
me
,
but
Faith
is
such
an
excellent
Principle
as
it
makes
up
al
in
God
:
this
is
as
great
an
excellency
of
Faith
as
any
,
and
those
that
are
Beleevers
,
know
what
the
meaning
of
this
is
:
This
I
confess
is
a
riddle
to
many
,
To
make
up
their
losses
in
God
;
such
an
heavy
affliction
hath
befallen
me
,
but
when
the
soul
can
go
and
make
up
all
in
God
,
here
's
the
work
of
Faith
,
to
close
with
God
,
the
Lord
is
an
Al-sufficient
good
,
and
what
I
had
before
in
the
Creature
,
was
but
as
in
the
Pipe
or
Conduit
;
but
I
have
the
Fountain
now
in
having
God
:
This
is
the
principal
work
of
Faith
;
I
thirst
for
thee
(
saith
David
)
in
a
dry
Land
;
not
for
Water
,
but
for
Thee
,
for
thou
canst
make
up
the
want
of
water
;
this
is
the
very
Nature
of
this
Grace
:
What
is
the
very
chief
work
of
Faith
but
this
,
The
giving
up
its
self
wholly
to
God
as
the
Alsufficient
good
,
as
its
Infinite
Alsufficient
good
,
and
to
be
satisfied
in
him
alone
whatsoever
I
want
in
any
Creature
?
This
is
the
very
Primary
act
of
Faith
,
and
the
excellency
of
Faith
appears
in
this
;
and
therefore
it
's
very
useful
in
the
day
of
Jacobs
trouble
.
CHAP.
XXVIII
.
USE
.
Exhortation
to
exercise
Faith
in
the
Evil
Day
.
I
Shall
draw
all
to
a
Close
about
this
Point
for
the
present
,
and
that
is
,
To
labor
with
you
to
exercise
Faith
in
the
evil
Day
,
walk
by
Faith
when
the
clouds
are
over
you
:
What
do
you
think
that
Faith
is
of
no
other
use
than
a
Sun-Dyal
,
only
in
time
of
fair
weather
;
surely
it
is
not
so
with
Faith
,
to
be
of
use
only
in
a
Sun-shine
day
;
but
it
is
of
use
specially
in
stormy
winter
weather
:
And
take
this
one
Note
from
this
Scripture
that
you
have
in
1
Pet
.
1.
5.
that
all
the
power
that
there
is
in
God
will
not
help
you
any
further
,
or
you
cannot
expect
help
from
all
the
power
there
is
in
God
any
further
than
there
is
an
exercise
of
Faith
,
Who
are
KEPT
{αβγδ}
,
as
with
a
Guard
,
or
in
a
garison
that
is
well
fenced
with
walls
and
works
,
and
so
is
made
impregnable
.
(
saith
the
Apostle
)
by
the
mighty
Power
of
God
,
but
how
?
through
Faith
unto
Salvation
:
we
are
kept
by
the
Power
of
God
,
but
through
Faith
:
't
is
not
enough
for
you
to
say
,
that
there
is
an
Infinite
and
Glorious
God
,
that
hath
all
Power
and
Excellency
in
him
;
but
there
's
none
of
this
Power
that
will
be
let
out
to
you
,
but
through
Faith
,
it
must
be
through
an
Act
of
Faith
:
Oh
what
hath
God
laid
upon
this
Grace
of
Faith
,
that
though
he
hath
so
much
Power
to
help
the
Creature
,
yet
he
saith
all
my
Power
shall
wait
upon
the
exercise
of
Faith
,
I
wil
stay
till
I
see
Faith
be
put
forth
,
before
I
will
put
forth
Power
in
any
extremity
:
you
know
what
Christ
saith
,
He
could
not
do
any
great
work
,
because
of
their
Unbelees
:
why
blessed
Savior
?
what
is
thy
Power
lessened
that
thou
canst
not
do
any
great
work
?
It
is
because
of
their
Unbeleef
;
Unbeleef
comes
and
stops
,
as
it
were
,
the
Arms
of
an
Infinite
Power
:
Thou
art
a
poor
weak
Creature
,
and
art
afraid
that
thou
shalt
fall
off
,
Oh
how
shall
I
be
kept
through
all
the
tryals
,
and
dangers
,
and
discouragements
I
meet
withal
in
my
wilderness
travels
?
God
is
able
to
do
it
;
but
how
shalt
thou
have
the
use
of
this
Power
?
It
must
be
through
Faith
.
Oh
the
necessity
that
there
is
of
Faith
then
in
an
afflicted
condition
:
And
this
exercise
of
Faith
will
mightily
quiet
the
soul
in
the
time
of
affliction
:
In
Psalm
,
62.
you
have
an
excellent
Scripture
for
the
quieting
of
your
hearts
in
the
daies
of
affliction
by
the
exercise
of
Faith
;
My
soul
,
wait
thou
upon
God
:
it
may
be
read
according
to
the
Original
thus
,
My
soul
,
do
thou
keep
silent
to
God
,
for
my
expectation
is
from
him
.
By
the
exercise
of
Faith
the
soul
is
Silent
.
But
that
which
I
would
further
note
from
this
Scripture
,
is
this
:
It
may
be
you
will
say
,
I
have
endeavored
to
put
forth
an
act
of
Faith
in
the
time
of
my
affliction
,
and
yet
for
all
that
I
do
not
find
my
heart
quiet
.
Though
thou
hast
endeavored
once
,
yet
do
it
again
.
You
shall
observe
how
the
soul
gets
ground
by
the
exercise
of
Faith
in
the
time
of
affliction
,
if
you
compare
the
beginning
of
this
62.
Psalm
with
the
middle
,
Truly
my
soul
waiteth
upon
God
,
from
him
cometh
my
Salvation
;
he
only
is
my
Rock
,
and
my
Salvation
:
He
is
my
desence
,
I
shal
not
be
greatly
moved
:
At
first
he
was
only
able
to
say
thus
,
He
is
my
defence
,
and
my
rock
,
I
shall
not
be
greatly
moved
:
But
remember
,
after
he
had
been
exercising
Faith
,
he
hath
a
higher
expression
than
before
,
in
the
6.
verse
.
He
only
is
my
Rock
,
and
my
Salvation
;
he
is
my
Defence
,
I
shall
not
be
moved
:
Now
I
am
sixt
,
whatsoever
storms
and
troubles
come
,
I
am
i●
a
safe
condition
,
I
shal
not
be
mov'd
at
all
.
Oh
that
you
would
but
lay
up
these
things
that
you
may
have
Faith
in
a
readiness
whensoever
it
should
come
to
act
:
as
that
place
in
the
Psalms
that
speaks
of
David
in
the
trouble
of
his
Spirit
,
he
saith
,
That
at
what
time
he
was
afraid
,
he
would
trust
in
God
:
not
only
this
,
that
David
was
afraid
,
but
at
what
time
he
was
afraid
,
he
would
trust
in
God
:
so
against
what
time
thou
art
afflicted
,
thou
shouldest
lay
up
these
things
that
thou
mayest
have
use
of
them
,
as
Mary
hid
Christs
sayings
in
her
heart
:
At
the
time
when
thou
art
afflicted
,
the
time
when
temptation
comes
,
the
time
when
God
hides
himself
,
the
time
when
God
appears
as
an
enemy
;
now
know
that
God
calls
thee
to
the
exercise
of
this
glorious
Grace
of
Faith
,
Which
is
the
SUBSTANCE
of
things
hoped
Heb
.
11.
1.
{αβγδ}
.
for
,
the
EVIDENCE
of
things
not
seen
,
as
the
Apostle
describes
it
.
That
so
thou
mayest
walk
with
God
by
Faith
here
on
Earth
,
and
hereafter
enjoy
him
by
Sight
in
Heaven
;
where
we
shall
know
him
as
we
are
known
,
and
behold
him
face
to
face
,
and
shall
see
him
as
he
is
,
so
far
as
Creatures
are
capable
of
that
Blissful
,
Beatifical
Vision
,
in
the
great
day
of
Revelation
of
Jesus
Christ
,
the
only
King
of
Saints
.
FINIS
.