day it self The lesser Evening is the latter part of the day it self As for morning there is the morning watch and the morning it self And the large day consisteth of twenty four hours even a night and a day as hath been shewed or a night day as Paul speaketh * 2 Cor. 11.25 Now these things being considered as a preparation whereby you may understand how I reckon the day branching it out in the several parts thereof I come now to give you several grounds for my practise of keeping the Lords day from Evening to Evening THe first is because that God from the Creation ordered the Evening to go before the Morning before ever the Sun or Moon were Created It s said the Evening and the Morning was the fâ—rst day * Gen. 1.5 The Evening and the Morning was the second day * v. The Evening and the Morning was the third day * v. And the same Order followeth throughout the whole Week After the Sun was made to rule the day and the Moon to rule the night the Evening and the Morning was the fourth day * v. 19 where we see The Evening is placed before the Morning as it followed the fifth and sixth day * v. 23.1 And the Prophet David setting forth the Order of Gods Creation saith in the hundred and fourth Psalm * Psalm â—04 19 24. He appointed the Moon for seasons the Sun knoweth his going down Thou makest darkness and it is night wherein all the Beasts of the Forrest do creep forth The young Lyons roar after their prey and seek their meat from God The Sun ariseth they gather themselves together and lay them down in their Dens Man goeth forth unto his work and to his labour until the Evening Wherein we may see he placeth the night before the day in respect of time for the darkness which was called night was before the light which was called day And God caused the light to shine out of darkness unto which the Apostle alludeth orderly in his spiritual applications to the Corinthians saying God who Commanded the light to shine out of darkness hath shined in our hearts giving the light of the knowledge of the Glory of God in the face of Jesus Christ * 2 Cor. 4.6 MY second ground why I keep the day which God hath made * Psa 118.24 holy from Even to Even is from Gods institution and Commandement unto Israel saying in Leviticus * Levit 23.32 From Even to Even shall ye rest your Sabbath And that Sabbath which God Commands to be sanctified is a large day of twenty four houres the night going before the day of twelve hours as is nâ—ted before which time is the seventh part of the week And as we are not to take part of one day to make up another day so we are not to take part of one week to make up another week for the days and weeks remain as from the Creation The beginning of the day begins with the Evening therefore the beginning of the week begins with the Evening also and so from Even to Even the Jews were Commanded to celebrate their Sabbath And this was well known to the Jewes which made them when Christ was crucified upon the preparation day before their Sabbath to make such hast because that the Sabbath was coming on for the ninth hour was come before Jesus bowed the Head and gave up the Ghost * John 9.30 34. The Jews therefore because it was the preparation that the bodies should not remaine upon the Cross on the Sabbath-day for that Sabbath-day was a high day besought Pilate that their legs might be broken and that they might be taken away Then came the Souldiers and brake the legs of the first and of the other that was crucified with him But when they came to Jesus and saw that he was dead already they brake not his legs c. Now if the Sabbath had not begun at Evening but at Midnight or Morning in all probability they would not have made such haste to break the legs of them that were crucified wherby they might dy speedily and so be taken away immediatly seeing that then they would have had a long time even till midnight or day to bury them in and especially considering that Jesus was dead already and it was probable that the other two would not have lived long after him but that there might have been time enough to have buried them before midnight And another reason which confirmeth it that the Jewes then began their Sabbath at Evening appeareth from Johns Testimony which saith * v. 41.42 That in the place where he was crucified there was a Garden and in the Garden a new Sepulcher wherein was never man yet layed There laid they Jesus therefore because of the Jewes preparation day for the Sepulcher was nigh at hand Now the Lords day began when the Jewes Sabbath ended But the seventh day Sabbath began at Even and ended at even thereâ—ore the Lords day Sabboth beginneth at even and is to be celebrated from Even to Even MY third ground why I begin this Honourable day at Even and so keep it from Even to Even is from the practise of the Godly and particularly of Nehemiah * Neh. 13.19 which testifieth saying and it came to pass that when the Gates of Jerusalem began to be dark before the Sabbath I Commanded that the Gates should be shut and charged that they should not be opened till after the Sabbath and some of my Servants set I at the Gates that there should no burthen be brought in on the Sabbath-day So the Merchants and sellers of all kinds of Wares lodged without Jerusalem * v. 20.21 once or twice then I testified against them and said unto them why lodge ye before the Walls c. MY fourth ground why I keep the day from Even to Even is from the consideration of the Death Burial and Resurrection of Jesus Christ who declared that as Jonas was 3 days and 3 nights in the Whales Belly so should the Sun of man be 3 days 3. nights in the heart of the Earth * Mat. 12.40 Now Jesus Christ was crucified on the sixth day of the week and died after the ninth hour was come and was buried before the twelfth hour of the day and lay all night and the next day and the next night so that of nights there is but two at the utmost And if he should have layn another night he could not have risen the third day for then it would have been the fourth day But the Scripture declareth and we are bound to believe that he rose again the third day which was the first day of the week and therefore in the Resurrection of Jesus Christ we are to account the days as it was from the Creation the Evening and the Morning is a large day of twenty fower hours which being considered together a part
understanding seemeth a strange thing to most men to perswade men that a man may be rich without wealth honorable in disgrace joyfull in adversity strong in weaknesse and lively in the very point of death this to perswade men to were to make the world wonder So that it is cleare that the most part of men are incredulous in this matter of the hearts happinesse There be many that will confesse that there is but God and that the Father is the Creator of the world that Jesus Christ is the Redeemer and the holy Ghost the Sanctifier which notwithstanding will affirme it to be a great presumption for any man to be assured of any happinesse in God or in Christ which is all one as to deny both God and Christ for no man truly and experimentally knoweth God but he which is established in him as the only good of his heart and soul But to let such passe which in opinion deny such assurance let us consider how grossely they faile which do in opinion allow of the possibility of this assurance for though many may be found which do confesse that it is possible to come to such an assurance and happinesse in God yet will they not believe but that this assurance is up and down according to their working better or worse neither will they believe that the peace of the heart standeth in the soules communion with God but that it dependeth upon such evidences as they have drawne from the conformity of their wills affections and actions to their literall knowledge so that it cometh to passe that none are so unbelieving in this point of the hearts happinesse as those which have acquired a brain full of verball knowledge with which they are puffed up Infidelity being the ground of this deceit let us consider how it worketh the manner how it worketh is by a proud puffing up the heart in a very high conceit of what it hath acquired and this pride is supported by two deceitfull props The first is conceit of things future and to come The second is neglect of things present which we thus declare Infidelity possessing the heart hence proceedeth pride stoutly opposing the hearts happinesse with one of these two arguments following That is either like Corah and that company they tell the sons of Levi they take too much upon them to discourse of so high and transcendent a subject as the Peace and Happinesse of the Heart or else in a Scripture-learnednesse and a verball knowledge they labour to maintaine as the onely happinesse of the heart that estate and condition in which they stand for not having grace to humble themselves to the true annihilating of their acquired and put on formes of knowledge it must of necessity follow that they must defend that estate in which they stand the props or supports of this condition and bold maintaining are as before is said First a conceit of future things for when a man doth truly looke into his spirituall estate and so examineth the fulnesse of his heart he presently findeth a want and an emptinesse of contentment yea in the midst of all externall fulnesse but now he in this estate of emptinesse doth befool himselfe perswading himselfe that it shall be well with him when he shall have accomplished such and such projects as his mind intendeth And thus he putteth off this present time in expectation of future good which is nothing else but the malice of Satan against our Hearts happiness The second prop upholding the infidelity and pride of our Hearts is neglect of examination of our present condition and estate for the most part of men are seldome drawne to enter into a true examination of their owne condition and so it cometh to passe that they conceit themselves happy in a haplesse condition Thus we see the hearts deceit in the conceit of happinesse the ground of it Infidelity the manner how it worketh by pride the props of its support conceit of things future and neglect of things present CHAP. VI. The mysticall cloake or covering wherewith the heart is most strongly deluded concerning this happiness HAving shewed in the former Chapter that the Heart is deceived in the conceit of Happinesse and that most commonly by one of these two deceits either a vain confidence in things to come or by a carelesse neglect of the present condition it shall be necessary that we now come to shew a third and a more mysticall manner of deceit then yet we have touched And this I the rather signifie in a Chapter by it self partly because it requireth a large dilation and would have the former Chapter over-long and partly because it is more proper to some people then the former deceits being spun in a small thred and so very mystically deceiving as shall be shewed We read in Holy Writ of a mysterie of godlinesse and that is Christ manifested in the flesh we read also of a mystery of iniquity and that is a fleshly manifestation of Christ for as the true manifestation of Christ in the flesh is a godly and a great mystery so a fained and a false manifestation of Christ is a great yet a fleshly mystery and if there be a mystery of iniquity no marvell if Satan mystically cloak the minds and hearts of men that they should not perceive the truth of true happinesse But in short to tell what this mystical cloak and covering is which so strongly deludeth our hearts happinesse it is a fair yet a false flourish of religious exercises Many things there be with which the heart of man is deceived but none may be compared to this in respect of the close and crafty deceiving which in it is contained In the declaring whereof let us observe three things First the truth of the assertion that a flourish of religious exercise is a speciall deceiver of mans heart of the true happinesse Secondly let us consider the reason of this religious deceit Thirdly we shall note the manner how it worketh to deceive the Hearts happinesse That religious exercise doe deceive men of their hearts happinesse seemeth at the first a very strange position for it rather seemeth that sensuality and fleshly pleasures and profits doe deceive men then religious exercises for too few God knoweth will some say are religiously exercised To which I answer It is true that very few are relâ—giously exercised if we speak of Religion and religious exercises as they are in truth and indeed in the account of Almighty God who is that true Kardiognostes and searcher of the heart Nor are any deceived with the truth of Religion for it is nothing else but God in Man conforming man to his own Image of righteousnesse and true holinesse Now God cannot deceive but that there is an exercise of Religion seeming true which becometh the strong deceiver and most mysticall deluder of our happinesse is the Proposition that is affirmed and remaineth to be proved Let us now come to the proof of
intention and as the heart brayeth for the River of water so longeth this soule for God and to be known of him whom she knoweth not And thus as the spouse sick with â—ove and ravish'd with desire she â—eeketh him whom her soule â—oveth In this strength of desire all oâ—her desires and intentions are â—rowned so that this soule hath â—o entertainment for carnall and â—eshly desires but such as in cold â—nd careless as being much more â—illing to be freed of them then 〈◊〉 be exercised in them And as it is with naturall men â—eir religious desires are cold â—d the desires of profits and â—easures do drown all divine â—tentions so is it on the other side with the soule of the Christian where he entereth his foot into his heavenly progression But some will say what doth this soule desire I answer that which is unknowable even God himself Thirdly we are to consider the equality that is between this man in this progression that is to say before he undertaketh it and a meere naturall man Now to speak as the truth is he is as like to a naturall before this progression as one egge is like another for the soules of alâ— men both elect and reprobateâ— are in the same condition emptâ— of the true good and naturalâ— moving towards true happineâ—â— as was shewed in the secoâ— Chapter so that till the Armeâ— of the Lord be revealed brinâ—ing the soules of his people out of all created contentment the Children of God and the Children of the world do answer each other in a true sympathy consimilitude of like condition Fourthly and lastly we are to note the dissimilitude and difference that is between the Child of God after he is entred into this progression and the naturall man There was not more consimilitude then contrariety for the Child of God in this Estate surpasseth the naturall man in the object of his desire seeing he aspireth to nothing under God himself so transcendent is his desire This man laboureth to know â—hat which passeth knowledge â—nd his chief care is to beat down the working of his wit and to keepe his understanding from curiosity of speculation as knowing it to be a great hinderance to the act of his soules Communion with God Hence it cometh to passe that this man is a wonder to the world and to all Sectaries for they have all their knowledge such as they can in reason comprehend which maketh them such apt disputers and cunning cavillers and causeth so much division and accomplisheth so many Sects Also in the degree of desire the man in this Progression differeth much from a natural man for this mans desire is most strong yea stronger then death and most constant without variety of objects and so is his understanding drowned in this one thing whereunto hiâ— heart presseth so that variety of particular questions are most grievous and burthensome unto him But tontrarily all naturall men yea the greatest of our litterall professors they are occupied in and about so many particulars of knowledge that that Ministery which is exercised about this one thing and terminateth all in one is unto them as ridiculous as the song of the Cuckoe Notwithstanding he which is the truth said there is one thing needfull And as the naturall mans intentions are variable so are they weake in comparison of the godly mans desire for according to that opinion of Philosophy â—trength united is more strong So then it must of necessity folâ—ow that that man which is withâ—rawn from many things and hath his desires bent wholly in one thing hath a more forcible and strong intention as in our English Proverb he that hath many Irons in the fire must coole some of them so those men which mind many things have less fervor in all their intentions and also lesse constancy But the Child of God once entred into this out-going and progression marcheth valiantly in the degreeâ— thereof till at the last he come to that happy Haven God himself as it is to be shewed in the 11. Chapter CHAP. 9. The hearts farewell to all false flattery THe heart resolving such a progression towards true happines in this out-going from â—t selfe and all comprehensible good doth now take her optimum ultimum vale her last best farewel of all those flattering deâ—eits wherewith she was detained kept from this aspiring towards â—he true good And here as in the eight Chap in the rest which â—ollow wee must remember that we speake of things proper and peculiar to the people of God who as Eagles doe follow the â—arkase of Christ himselfe in whome dwelleth that Soul of truth God himselfe bodily A man resolved to goe into some strange Countrey and that with purpose never to return cannot but have within himself a great conflict in this resolution to forsake freinds acquaintance c. But at the last being strong in resolution he biddeth them all farewel Even so it is with the Child of God intending this progession For to his flesh it is greivous to part with profits pleasures naturall wisdome and humane speculations so deare unto nature are all sensull and rationall acquaintance till at the last as Theologically saith that Divine poet Dubartas of Abraham in the forsaking of his Country he concludeth it must be so for so the Lord commands A carnall man or carnall stands But for all reason faith sufficeth me who lodgeth with God shall never houselesse be But that this farewell may more plainely appeare wee will particularly consider in it three things First the things whereof he taketh his leave or farewell Secondly the manner how he taketh his leave Thirdly the arguments where upon he groundeth this his resolution The first is twofold that is first from sensuall things Secondly rationall contentments The sensuall contentments do for a long time detain and retain the heart of man And that by reason of the variety of that vanity in our subtill and diabolicall invention So that our heart as a ball is tossed to and fro from vanity to vanity through our manifold inventions as with so many several rackets can find no rest Thus was it with Salomon in the time of his vanities till at last he found all vanity to be vexation of this spirit then did he take his farwell of such Sensualitie And this was the case of the prodigall Sonne but at the last he did take his farwell went towards his Fathers house This forsakeing of Sensuality is called a mortifying of the Members and a killing the deeds of the body And though this forsaking of sensuallity and sinfull pleasure be a thing grievous to flesh blood yet is all such contentments contemned of the man in this progression and he casts them ofâ— as dung or as dogs meat in the resolution of his heart voweth to have no more cohabitation with such Companions And having taken his leave of this false friend sensuality it may be he
doth for a while stay in the Wilderness of mortality civility or religious formality in some or all of them as to his reason seemeth best This man while he here stayeth may be said to be come from Egypt of beastly and brutish sensuality but yet this man is farre remote from Canaan the land of rest Now while man is established in any of these wayes I judge him to be as it were in the Wilderness of rationall contentment I call it rationall because the reason of man doth conduct hjm inâ—o this way of what kind soever â—t be if it be past sensuall but in â—he sensuall reason is no guide but only blind affection pricked forward by the organicall power of the sensuall exercise And this rationall condition I the rather call a Wilderness because as in a Wilderness men often loose themselves and can find no way out but supposing after long travell that they are near the place where they intend are in truth further off so it fareth with many yea with all such as walk in the way of reason and humane understanding they loose themselves in the woods bushes of their deep and learned speculations so that the longer they travell the further they are from God and rest in him This rationall Habitation is also twofold in respect of the subject matter in and about which it is occupied viz. humane or divine And in taking a farewell of both these parts of the rationall contentment in this especially doth the Child of God outstrip the naturall and verbal professor For the naturall prefessor for so I call all brain-sick disputers taketh a cold farewell of the sensuall life only or rather he exchangeth his grosse sensuall life into a more close sensuall life and communing partly in conceit and partly in truth out of the fleshly and sensuall life he now ariveth in the Haven of some speculation or knowledg either in things humane or divine or in both So that this man by vertue of his knowledg can dispute and reason of the outward and bodily part of Gods worship he can discourse of white and black round and square of kneeling and subscribing and run an infinite discourse against Antichristian Government and this rationall discourse he calleth the language of Canaan Indeed so it is the language of Canaan for other land of rest his heart knoweth not then what ariseth from these things wherein he is established This speculation is his summum bonum and from this his knowledg and his working he deducteth notes and markes of his unfit faith and reall fidelity supposing and imagining that he believeth which faith never faileth him till he stand in need of it But the true Christian taketh his farewell as of the sensuality so of all rationall contentments and biddeth all comprehensibleness farewell as being too weak and unworthy for his soule to have society withall And so becometh more strong in desire then curious in speculation and longeth more to feele communion with God then to be able to dispute of the genus or species of any question humane or divine and thus in depth of desire is humbled in the highest degree of knowledg and presseth to know God in powerfull experience This man doth no longer commit sacriledg or spirituall whotedome in the secret of his heart either with knowing or doing though his knowledg be great and his obedience surpassing many but is truly nullifyed and made nothing and so is become a foole in all fleshly wisdom having nothing to glory in but only the Lord. Secondly we are to consider the manner how the heart taketh this fare-well from the sensuall and rationall life It is not by going out of either but metaphorically that is the heart denieth to receive any contentment from either of them We are to know that the Christian can use the Objects of his sences as though he used them not and so the world and the things in the world he being in the inwards of his heart truly gone and separated in his affections from all created good So that this man doth not Stoically refuse the lawful liberty of any Creature that God hath made but whereas before they were as Lords over him and as Gods to him now he is Lord over all Creatures which God hath given him for his use and himself truly subject to God in Christ Nor doth he madly despise the use of reason or contemn the exercise of the understanding as some would infer but now he useth reason and art as only handmaids and attendants to Divinity and Divine knowledg and so keepeth reason under that if with Hagar it will be bearing rule he in the wisdom of God like Sarah will cast it out from having any Dominion So that this man doth use his reason to confute and confound the Arguments of them that would have reason Lord over our faith and such as would establish reason as the chief good And now this mans reason being subdued he is ten times more reasonable then he was before for now his reason doth keepe her true lists and limits So hath reason her true use in all species and comprehensible things in which she sits in man as Lord and also in respect of her subjection there is a free passâ—ge for the soule in pure aâ—t to breath unto God in strength of desire and so to communicate with him as he shall be pleased to reveale in his own time This humble use of reason hath St. Paul respect unto when he confoundeth faith and reason making them both as one 2 Thes 3.2 for then is reason one with faith when it is subjugated to faith otherwise faith is a thing above reason We see then that the Christian farewell to the sensuall and rationall life is not absolutely to be considered but respectively It is not a shortning of a mans life to avoid the world nor a refusing the use of means to rectifie reason The 3. and last point to be considered is the Arguments wheâ—eupon the heart resolveth this farewell The Arguments are deducted from privation for the heart considereth what it hath lost and it findeth that the lost is no Creature nor any comprehensible thing but a Creator most incomprehensible so that the heart must needs passe from every other thing and re-aspire to that which it hath lost Secondly the want of comfort in all other things wherein the heart hath been established for thus the heart or soule reasoneth against her 2. Enemies sensuality and rationall formality You never could give me any stable contentment c. ergo I must needs bid you farewell c. So that the Arguments moving this farewell are very forcible as may be shewed in the amplification of them but I 'le leave it to be understood But least we should deceive our selves in the conceit of this farewell remaining still on our old condition I shall in the next Chapter declare the signes and Symptomes of this farewell CHAP. 10. Shewing the signes
nothing besides God nor any joyned with God but purely God nakedly revealing his Fatherly face in Christ unto the believing soule uniting himself unto the soule and the soule unto him in pure act of hyperbolicall and incredible Communion which is rather felt by experience then known by discourse and iâ— more reall then verball This beholding the beauty of the Lord iâ— that one thing which David desireth above all things Psalm 27.5 It is the pleasant face of God anâ— it only which can put gladnes into his heart Psalm 4. and again he hatâ— nothing in Heaven or in earth buâ— only God Psalm 73.25 He whosâ— name is the Lord of Hosts is the Poâ—tion of Jacob Ier. 10.16 to him thâ— righteous fly for safety Prov. 18.10 these are the people which are kept in perfect peace whose minds are stayed in the Lord as saith the Prophet Isaiah 26 3. nor set any question whether any thing save only God can be the stay of the heart for the reasons declaring this truth are invincible And first God only can be the haven of mans heart because he only is that infiniteness which the heart desireth For this we are to know that mans desires are infinite and endless not triangle as is the figure of the heart but infinite according to that goodness which it once lost in loosing God and hence it is that all Creatures are unable to give it any stable contentment because all comprehensible things are of a finite condition God only can accomplish this rest because the longing of the heart is only in him A second reason is this God is a spirit and therefore most fit for the soule of man which is spirituall to â—â—st anchorinâ—all other things are too shâ—low waters for the shiâ— of mâ—â— neare â—â—â—ide in for thâ— soule must neâ—de◠〈…〉 which is 〈…〉 Aâ—d 〈…〉 by 〈…〉 an◠〈…〉 God hâ—â—self mâ—st 〈…〉 â—s harbour The 〈…〉 of doth teach us these uâ—es Fâ—st it doth declâ—re the naturall â—â—â—â—â—ness and Idolatry of mans heart in that its earnest seeking of rest in a created subject or object Alas man seeketh nothing more then rest as was â—hewed in the second Chapter but how some in wine some in women some in with wealth learning religious exercises c. as the blindness of the understanding doth direct whereas all these are but so many whorish inventions of mans Idolatrous heart which secretly placeth a God-head deity in these comprehensible things but we see that God will not give his glory to another and therefore denieth the heart rest and peace till it come out of all such A second use of this is to declare the reason why the professors of Religion are so covetous and so close-handed namely because that knowledg which hath filled their braines hath not power to satisfie their hearts and that because it is not God but a speculation of God so that though they seeme full yet are as empty-hearted as the vainest man that liveth and are as apt to entertain every way of gain or glory â—n hope to satisfie their restles soules For what this peace of God which passeth understanding is they never knew nor can know because â—hey are so busied in their witty working and understand not what it is to become fooles Lastly this should teach all to enquire what is the Haven or harbour for their soules and not to set down their rest till they be certainly arrived in the God of peace and are made one with him in experimentall acquaintance through Christ But when thy soule shall cast Anchor in God thou shalt feele and find many sweet and heavenly fruits following such as is peace in God and joy in the Holy Ghost together with sweet comfortable and constant contempt of the world as I will briefly touch in the next and last Chapter CHAP. XII Containing the Symptomes or signes of this true happinesse THe last member of this hearts happinesse remaineth to be shewed in declaring the signes of the anchorage of the hearts anchorage And they are in number 4. First the hearts reall rest I say reall rest to distinguish it from all verball and Imaginary rest which man supposeth to have obtained in created and comprehensible things of one sort or another For as things reall and in true being do differ from things Imaginary and as true naturall acts do differ from dreames so doth the peace of that heart which is established in God surpasse all the peace of naturall men in their sensualities and all verball professors in their severall formes of religious exercises The truth of this reall peace appearerh in that it addeth jâ—y in tribulation as St. Paul sheweth Rom. 5.3 and in that it is able to stay the heart and minde Phil. 4.7 Such is this peace that it hath enabled the godly to contend with and to overcome many potent adversaries for proof of this peace see Prov. 18.10 Isa 26.1.2.3 vers Psa 116.7 And that this is a reall peace will further appeare in that it recalleth all the worldly wandrings of the heart and setleth the mind as will be shewed in the restrainr of the appetites The consideration of this first Symptome doth serve to teach all restlesse and wandring hearts that they are not arrived in the Hâ—ven of true being Let us professe what we will know what we can practise in religious exercises till nature be spent yet if there be a restlesse heart coveting and longing for more gaine more glory c. this man hath not knowne the peace of God but the peace which he hath if he have any is a peace of his own framing and is attended with continuall insâ—tiety The second Symptome of the hearts arrivall is the joy which it possesseth Maries heart dorh magnifie the Lord and her spirit doth rejoyce in God her Saviour the Kingdomâ— of God is joy and how can they but rejoyce in whom it dwelleth yea such is this joy as it wipeth away all sorrow in respect of that feare and torment which was in the conscience arising from Gods wrath from the believers eye I say not all sorrow for now this slavish sorrow arising from fear being done away there is begotten another kinde of grief in the soul viz. a grief because the soul sinneth and not because it shall be punished For the love of God hath cast out this fear So that this joy is a joy most unspeakable and glorious And this joy is that which Reverend Ward in his book called the life of Faith doth so extort as it were from a Christian for he saith plainly that he will not believe that Faith can be without joy And certainly that joy must needs be great which is no other thing but God in power making glad the heart of man We see how greatly our affection of joy is moved and stirred with almost vnspeakable delight in the reall partaking of some earthly endowmeÌ„t Judge then how much more are they enlarged with joy which not