Covenant of reconciliation even he shall intercede for him that he be not cast out of it again Jesus Christ our Saviour is the Mediator of the New Testament in such a sort not onely to enter us once in the Covenan with his Father but which is most comfortable when we fail he is ready to intercede for us He sits at the right hand of the Father making request for us And hence is it that this Covenant is so sure and so everlasting a Covenant This point is also notably and clearly set down and made good by that style that Daniel Nehemiah Ezra give unto God O Lord who keepest Covenant and mercie A sweet saying and style for both on his own part he keeps Covenant and then for us when we break and sin he hath mercie for us So in the Scripture we have it more then once that sweet combination of mercy and truth Psal 57. He will send out his mercie and his truth Psal 25. all his wayes are mercy and truth c. His truth is to perform his promise his mercie is to cover our sins and to pardon them that they be no impediments for him to perform his mercie towards us Had he onely truth our comfort would be but small for we make the first breach and fail in the condition so that the Lord may without any breach of his truth and justice break his promise with us but when he joyns mercy with truth and is a God that keeps Covenant and mercie in this stands our comfort and happinesse and this is it that makes it an everlasting Covenant As also in that notable Psal 89. My faithfulnesse and my mercie shall be with him And again notably v. 28. My mercy will I keep for him for evermore and my Covenant shall stand fast with him His mercy endureth for ever How often repeated in Scripture a notable comfort against our renewed sins But of all most notably clearly and expresly is this surenesse and everlastingnesse of the Covenant set down in that same Psalm where the Lord professes which is indeed most wonderfull and sweet that although sin and the devill should have so far prevailed against us as to make us forsake Gods Law that though he may well visit our transgressions with the rod and our iniquitie with stripes so to bring us to repentance yet His loving kindnesse he will not utterly take from us nor suffer his faithfulnesse to fail so that he will not break his part of the Covenant for all this O the wonderfull goodnesse of God in his Son Christ who although we change every moment yet he changeth not whom he loves he loves to the end his gifts and his graces be without repentance Q. I hear that upon my repentance I shall have accesse to this precious Covenant though after seventy times seven times yea infinitely often for Gods wayes are not like mans wayes but are above them as far as the heaven is above the earth which is very comfortable and also that the Lord will take pains with me to bring me to repentance will visit me with the rod c. O but what if I continue in sin without repentance if I be not to be reclaimed no not by rods and so fall away altogether A. Thou shalt not get leave to do this for this is a part and a clause of this precious and sure Covenant Jer. 32.40 I will put my fear into their heart that they shall not depart from me to wit altogether or without returning this puts on the very top-stone of the surenesse of the Covenant That place is worth the noting for in it the Lord undertakes both his own part and ours This point is also notably and clearly set down Heb. 8. where the Apostle setting down the difference between the old Covenant and the new he saith of the old indeed they abode not in that Covenant but for this he saith I will write my Law in their hearts and put it in their inward parts So Ezek. I will put my Spirit within them and cause them to walk in my statutes to do them So ye may see that this is still a most sure and everlasting Covenant Q. But may it not be objected that this doctrine of the surenesse everlastingnes and steadfastnesse of the Covenant is ready to faster security and to prove an obstruction to Christian obedience A. It may well make one relent of that slavish or at the best selfish obedience flowing from fear and arising from self-love and self-respects But as for that acceptable obedience which flows from Faith and from the love of God The love of God constraineth me surely it doth greatly advance and fortifie it for why as ye see it fortifies faith exceedingly this point of the surenes of the Covenant and everlastingnesse on Gods part now faith produces this acceptable obedience faith which worketh by love the more faith the more working and that by love the more heartie and cheerfull obedience So whatsoever doctrine serves to increase faith in us to breed in us the full assurance of faith is so far from rendring us carnally secure and so sluggish as on the contrary it renders us spiritually secure it makes us the more working and diligent it addes spirit and life heart and courage to work Faith which worketh by love it both increases and rectifies our obedience whereas faith which is the tree being weak good works which are the fruit must be few as the assurance of Faith rouses up the soul to go on in a cheerfull and right course of obedience with an eye to God whereas otherwise all our obedience is at the best felfish if not slavish Do ye fast unto me saith the Lord and even for this restraint of fear to stand in aw and not to sin This Covenant for all the sweetnesse of it hath sufficient ground for as ye hear although the Lord for the main take not his loving kindnesse away yet neverthelesse he visits with the rod and with stripes even with sad and sore chastisements even where he is favourable he takes for all that vengeance for transgression even where he corrects in measure he suffers not altogether to passe unpunished Hence is that complaint Thou hast wounded me with the wound of an enemie and chastised me with the chastisement of a cruell one And again The Lord hath chastised me sore but hath not delivered me over to death There was never so much pleasure in thy sinning as thou who ever thou art shalt find bitternesse in thy chastisements for sin even although the main thing and the punishment be remitted so that thou hast need to stand in awe and not sin So that this Covenant though full of confidence yet hath some place also for fear and aw Obj. When I consider this surenesse and everlastingnesse of the Covenant surely I must think them happie that have propriety and interest in it but I fear that I have none that it belongs not
and take deeper root in the same then any care of the things of the life to come So if they seek the kingdom of heaven at all yet it cannot be said that they keep the rule Seek first or chiefly the kingdom of heaven 2. They be not diligent but slothfull desires wishing to dye the death but not willing to be at the pains to live the life of the righteous either they do nothing at all for it or at least not all that they should do they may perhaps leave many sins as was to be seen in Herod not do all that is commanded as is to be seen in the young man in the Gospel notwithstanding he did seem to have a very forward and fervent desire of salvation still they stick and stand at something and howsoever they seek the kingdom of heaven yet adde they not this and the righteousnesse thereof 3. They be not stable nor constant desires but fits and starts unconstant motions like the morning dew so that if they work at all yet do they not work out their salvation So that you have no reason to be put by the comfort of this point because of any desires in the wicked and unregenerate this way your desires being 1. deep and serious such as could not be put off but with satisfaction in some measure in the point it self 2. You seeking first the kingdom of heaven your heart running more upon this point of your own salvation and it going neerer unto your heart then the things of this 〈◊〉 3. You seeking the kingdom of heaven and the righteousnesse thereof and that ye have a respect to all Gods Commandments declining no duty entertaining no sin and in thus doing ye shall not be ashamed Lastly thy desires being stable and constant although it may be not in a like degree thou working out the work of thy salvation Q. The time was sometimes indeed that I could have said so much of the desires of my salvation that they were serious that they were not slothfull that I wrought out my salvation with fear and trembling but now I finde such slacknesse remissenesse security that makes me greatly doubt that my desires have not been such as they should A. This is indeed an ill to be regrated prayed and striven against even this great and ordinary ill of security But for your comfort understand that one and the same degree of desire and diligence is not to be expected alwayes no not in the best of Gods children especially their desires being more sharp their care their fear their diligence more great in the beginning of their conversion that as ye heard before they may be well entred in the course of Christianitie and well buckled with all Christian duties but many times afterwards there will be a falling away from their first care and diligence even the wise Virgins will slumber Christs own Spouse sleeped when her heart waked But herein stands the difference betwixt the instabilitie and inconstancie of the wickeds desires and of the godlies That the godly although they remit sometimes somewhat of the degree of their desires and cares this way yet do they never altogether return to their former securitie which they had before their wakening and conversion they may fal from their first care and diligence but not from all care and diligence the wise Virgins did slumber but were not dead the Spouse slept but her heart waked there will be ever something wakening and stirring the hearts of Gods children whereas the wicked grow altogether as secure and sluggish yea more like water heated which grows colder then before This no doubt if you apply it to your self will give you some resolution and comfort And thus far for this point 2. Now for the second point it is also true that the wicked and unregenerate may have a sight of their own corruptions wickednesse and sinfulnesse but it is also far from the degree and kind of that sight of sin and corruption which the regenerate and Gods own children have who have gotten the eye-salve the speciall illumination of the Spirit and are inlightned by that true light who lighteneth every man that cometh into the world they see more then flesh and blood can reveal unto them The difference may be especially seen in these foure particulars 1. The wicked and unregenerate although by the light of nature or a generall illumination they see some outward grosse corruptions corruptions of their flesh as fornication murther c. yet see they not their inward secret corruptions no lesse reigning and raging in them and no lesse odious unto God their pride their hypocrisie their infidelity their impatience their spirituall idolatry and whoring after the creature they see not the filthinesse of the spirit 2 Cor. 7. 2. Although they see sin in the branches and fruit yet see they it not in the root and fountain they see not into that originall corruption of their nature the blindnesse errour and vanity of their minds the great aversnesse and rebellion of their wils the inordinatenesse and earthlinesse of their affections the deadnesse of their consciences the hardnesse whoring hypocrisie and desperate wickednesse of their hearts they see not that body of death Rom. 7.24 3. They see not all their spirituall wants but think themselves as is to be seen in the Church of Laodicea to be rich and to have need of nothing to beleeve in Christ as well as any to love God as well as any c. 4. And lastly they see not the manifold imperfections of their best services but with the Pharisee rest upon the bare outward performance not pondering their own hearts nor considering that the Lord ponders them the wayes of a man seem good in his own eyes but the Lord pondereth the heart whereas the children of God on the contrary acknowledge all their righteousnesse to be but a menstruous cloth In a word the naturall and unregenerate mans light and sight of sin is but like an ordinary light whether candle-light or day-light while entring into a roome will discover any great or grosse filthinesse whereas the light of the regenerate is like the light of the Sun-beams which entring into a place discovers the very small moats in it This is clearly to be seen in Paul Rom. 7. before his regeneration and the coming in of the light of Gods Spirit by the Law he had a good conceit of himself he saw not concupiscence to be sin but afterwards he gets afar other sight of sin and of himself For I was alive without the Law once but when the Commandment came sin revived and I dyed Thou then who 1. seest thy inward corruptions thy secret and spirituall ones as well as the outward and grossest 2. Who seest the corruption of thy nature as wel as thy actuall transgressions 3. Who seest thy spirituall wants that thou art poore miserable and naked 4. And who seest a great imperfection in thy best services that they are
a word they may know grosser sins but not lesser as we may see by Christs interpretation of the Law compared with that of the Pharisees yea Paul sayes I knew not concupiscence to be sin but by the Law the naturall mans light or sight of sin is like an ordinarie light which discernes grosse palpable filthines but will not discover moats But the spirituall mans light is like the light of the Sun which discovers very moats which an ordinarie light will not discover 2. The Spirit gives to a man a sight of his gracelesnesse and wants they see their faith love repentance fear to be weak I beleeve Lord help my unbelief I love Lord help my love Lord increase our faith Thus they be poore in spirit The wicked and naturall men are not so but as it is to be seen in the Church of Laodicea they think they have need of nothing so look to the ordinarie course of men O why fear I not love I not God c. 3. The Spirit when he works he gives to a man a sight of his unrighteousnesse even of the imperfections of his best actions Our righteousnesse is like a menstruous cloth saies the Prophet When ye have done all that ye can do say that ye are unprofitable servants they know that the Lord pondereth the heart and they see so manifold imperfections defects corruptions in their best actions â—o that instead of meriting by them they think it a mercie not to be punished for them their heart rests not till they flie to the righteousnesse which is by faith to him who hath taken upon him the iniquitie of our holy things who perfumes the very prayers of his Saints with the incense of his merits and intercession The ungodly not so the hypocrite pleases himself with the work done the form of godlinesse cares not for the manner according to that The wayes of a man seem good in his own eyes but the Lord ponders the heart As the Pharisee not onely pleased but puft up with good service I fast twice in the week c. The Papists think to merit no lesse then heaven by them and that to others Now the Application is easie 1. for comfort First of all hast thou gotten indeed a sight of thy sinfulnesse corruptions of the flesh and spirit corruptions of the several faculties of thy sinfull nature so that from the heart condiscending upon particulars thou can say that thou aâ—â— sinfull O then thou art in case for the Phisitian The whole needs not the Phisitian but these that are sick And â—ee their spirituall sicknesses thou art one whom Christ calleth I came not to call the righteous in their own eyes but sinners to repentance that is that see themselves to be sinners Be of good comfort behoâ—d he calleth thee 2. Hast thou gotten a sight of thy owne gracelesnesse and wants O then thou art poor in spirit and so blessed thou art in a better case then those of Laodicea 3. Seest thou the imperfection of thy best services thou art not like the naturall man or Hypocrite who contents himself with the work done who 1. Ponders not the heart and therefore his waies seeme good in his own eyes 2. A token thou resâ—s not upon the forme of godlinesse but dost labour after the power 3. Thou worshipest in spirit and truth Now for câ—nviction O but thou who 1. seest not thy sinfulnesse and corruptions mayest well for the fashion confesse thy selfe to be a sinner but canst not condiscend to particulars or if to any it is but to outward grosse ones which the naturall mind may see but seest not the whoreing of the heart unthankfulnesse impenitency c. 2. Thou who thinkest that thou beleevest lovest fearest sufficienly and didst never finde the weaknesse of these thou hast not so much as attained to the very first degree of blessednesse thou art not poore in spirit c. Thou hast not the very first work of the spirit thou hast not gotten the eye-salve And thirdly thou who findest no fault with thy services for the manner of them when thou hast done them no great difficulty to get them rightly performed when thou art about them 1. Thou I say ponderest not the heart and therfore thy waies seeme good in thy owne eyes 2. Thou hast but the forme of godlinesse but wantest the power thereof 3. Thou worshipest not in spirit and truth but in shew and in hypocrisie and drawest â—eer with the lipps c. II. The second Mark of true humiliation and of that preparatory work of the spirit going before faith is from the sence of sin and of ones own guiltinesse and the feare of Gods justice anger threatnings judgments against him for them feare goes before faith the spirit of bondage before the spirit of adoption The Lord he first puts his feare in the hearts of these in whom he works effectuaâ—ly by his Spirit even the fear of his justice for otherwaies they would never prise his mercy and the merits of his Son they would never be humbled for by-past sinnes to fly to the mercy of God and merits of Christ for forgivenesse and so could not be saved according to that Come unto me all that are wearie and heavie laden As also that No man can come unto me unlesse the Father draw him And also they would not stand in aw for time to come which is the other maine end why the Lord works this work of humiliation and feare in the hearts of men according to that I will put my feare in their hearts that they shall not depart from me See then if ye have this feare which is a point of the Covenant and so a token that one is in the Covenant Blessed is the man that feareth alwaies but take heed that it be the true and constant feare of God spoken of and promised in the Covenant for even a wicked man may have some feare of committing sin and yet not the right feare Now try it by the two marks in the words of the Covenant 1. If it be Gods fear I will put my fear 2. If it be the constant fear of God and they shall not depart from me the wicked man I say he may have some feare of committing sin but this his feare 1. Is not the feare of God but the fear of man and therefore he stands not to committ small sins that men count smal I mean as to ban swear be prophane in discourse miscall his neighbour and he stands not also to commit secret sins entertaines sin in his thoughts omit secret duties though both these be offensive to the Lord who sees not then that this his feare is a feare of men and not of God doest thou commiâ— little sins doest thou entertaine any secret siâ— though but in thy thoughts thou hast never had this feare which is aâ—mâ—ke going before faith Then shâ—ll I not be ashamed wheâ— I have respect to all thy Commandements Againe a wicked man
thou harbourest some sin and wilt not submit thy neck to the yoke of some duty or other O then thy desire thy care thy wakening thy wound hath not been serious hath not been deep enough to bruise out all corruption thou shalt be ashamed and disappointed of the Religion thou hast because thou hast not respect unto all Gods Commandments He that offends in one is guilty of all thou regardest iniquitie in thy heart the Lord will not hear thy prayer thou art but counterfeit coyn for thou wantest the Lords stamp and seal to wit to depart from iniquitie even every iniquitie thou givest not all diligence to make thy calling and Election sure by well doing even every sort of well doing Adde to thy faith vertue c. which thou wouldst do were thy desire and care but serious Lastly be thy thoughts heart affections otherwayes taken up all the day long and run more upon other things then upon the plealing of God the making of thy own calling and Election sure the keeping of a good conscience And doth thy contentment or discontentment thy grief and joy peace or unquietnesse arise from other grounds at night Then be sure some other thing goes nearer thy heart then God or Christ or thy own soul thy care is not serious thou fulfillest not the rule thou seekest not first the kingdom of heaven thou art not herein exercised alwayes to keep a good conscience thou doest not set the Lord alwayes before thee and so canst not conclude that he is at thy right hand and so shalt not be moved MEANS OF HUMILIATION VVE have already spoken of the generall directions concerning the working of Gods Spirit in the hearts of his children how we ought to carry our selves upon the discovery of the want or weaknesse of any grace or work of Gods Spirit in our souls to wit not to give place to despair but first of all by earnest and frequent prayer to have our recourse to God who gives liberally to all and upbraids none and who hath promised not to deny his holy Spirit to them that ask it Now although this be a good and main way to obtain what we want yet we must not rest here but to prayer must joyn the use of the means or else we shall not speed pray we never so diligently The Lord will have us put to our hand and therefore commands us work out c. And to this we are commanded even to humble our selves although it be the work of Gods Spirit I tell you that a point very much to be taken heed to was that in using the means it is not enough to use the means in generall the Word and the Sacraments but we should consider the particular means the fittest and nearest means to beget or strengthen such a grace and for want of this we may take very great pains in generall and we shall hardly speed and therefore we should see how far the work is proceeded in c. And as what our wants be and where the stop lyes and then to pray and to use means most diligently and to use the particular and neerest means and therefore I thought it most needfull to lay out the nearest and most particular means of this work of humiliation that so we using them the Lord blessing and concurring by his Spirit those who have not found this humiliation at all as yet may have it wrought in them and such of us who have found it in some measure may get it increased and strengthened and so all of us may be taught how to give obedience unto this exhortation Humble your selves under the mighty hand of God I. The first and indeed a main mean to work humiliation in us is seriously to miditatâ— upon the law the threatnings thereof and to apply them to our selves in particular considering withall the truth of him that hath pronounced them This by the concurrence of Gods Spirit will be a notable meane both to bring us to a right sight of our sinnes and to humiliation for them for as the Apostle saies By the Law is the knowledge of sinne it is the glasse and mirrour that only can let us see the foule spots of our souls And again to consider the threatnings will bring us to humiliation While I was without the Law I lived but when the Commandement came sin revived and I dyed would you then take a course to get this worke of humiliation wrought First of all get the cleere knowledge of Gods Law and examine thy self by it lay the rule of the Law to thy own heart and so see how great a transgressour thou art for want of this the most part of men and women live in sin without knowing that they sin and so without either repentance or amendment which is both pitifull and dangerous pitifull in regard of the Lords holy will dangerous to your own souls all will say they are great sinners but I fear they see not wherein and so can neither repent nor amend O but if thou wouldest apply the law to thy self thou wouldest see that thou hast bin and still art an exceeding great transgressour Consider the first Command and see if thou dost not sin exceedingly against it if thy heart does not whore and commit spirituall adultery with the creature delighting and trusting more in it then in the Creator God blessed for ever and thou shalt find also that thou puttest thy self most frequently in Gods place making thy self the utmost end of all thy actions which how horrible sins they be I leave to thy self to judge Was not this last Herods fault whom the Lord destroyed Consider the second Command and thou shalt see there be many points of Gods worship that thou I fear dost altogether neglect as that of meditation and conference and that all of them are for the most part superficially and slightly discharged by thee and that thou comest within the compasse of that curse Wo be unto them that do the work of the Lord negligently Consider the third Command and not to speake of thy frequent prophaning of Gods name see what either thou hast done or spoken to the honour of Gods name notwithstanding it is the many things that thou wast made for Look to the 4th Command and see how thou hast sanctified the Sabbath in thy thoughts and discourses yea see if thou hast not done in this point against thy light and even refused to return and hast hated to be reformed chosen rather to displease the immortall God then mortall men chosen rather to follow thy own will then the will of God and that notwithstanding he hath recommended it as a special point of his will unto thee and hath bidden thee remember to keep it holy Consider the fifth Command ye that are superiors whether ye render to those that are under you that which is just and equall And ye that are inferiors if ye give your superiors that honour and respect in your hearts
sanctifie the Sabbath as it ought or takes pains in private exercises of devotion why these controull their pleasure and lazinesse How few are charitable why this controuls their profit How few will suffer or sit down with a wrong without repaying though the Scripture be most expresse O this touches them in their great Idoll their Credit And for this same reason how many decline good duties not making their light shine before men He that is ashamed of me before men c. all this is against the rule Then shall I not be ashamed when I have respect to all thy Commandments 4. He whose obedience is sound makes conscience not onely of the doing of a duty but also of the manner of the doing of it and is humbled for his failings in the manner as well as for the omission But the hypocrite so he do the duty he regards not the manner he cares not for it so he pray hear read he rests there but cares not to do all these with that reverence cheerfulnesse diligence humilitie sinceritie which the Lord requires in the discharge of his worship he remembers not the rule The wayes of a man seem good in his own eyes but the Lord pondereth the heart But especially in the manner of our obedience we should look to the motive and end of our obedience to that which puts us on to do it and which we set before our eyes that it be not a wrong motive but the fear of God yea the love of God and the end to please God and not our selves or others But of this hereafter A second Mark of Faith is the love of Gods Children By this we know that we are translated from death to life if we love the brethren And if it be a reall love hereby we assure our selves before him David saith all his delight was this way this is a Mark which hath upholden many when they have been at a very lowe ebbe and when other Marks have not been sensible to them those who are truly renewed they have this wrought in their hearts by Gods Spirit a secret disposition to love goodnesse and those who are good an evident token they are in some measure so themselves for like loves like so they love those who are holy and the more holy they love them the better they love them yea they more account of a spark of holinesse then all other naturall accomplishments Whereas the wicked though they may carry a fair shew to the godly yet indeed they hate them they are thorns in their eyes Now this Mark should be rightly considered lest any that have not interest should deceive themselves and lay hold of it One may love some good men because they have been some way obliged to them but see if thou lovest all goodnesse and all good men yea those whom thou never knewest but by report 2. One may love good men because of their natural and moral endowments as kindnesse courtesie wisdom affabilitie c. but look if thou love them for their pietie and holinesse look if thou lovest holinesse where it wants there naturall and morall indowments and recommendations if thou lovest not onely a wise good man but even also a simple good man not only a good man of some place and reputation in the world but even also a mean good man and the like yea look if thou lovest holinesse goodnesse not onely when and where it is without the advantage of naturall accomplishments but even also where it hath great disadvantages in regard of these as when a man wants that measure of naturall wisdom that is requisite perhaps to have through the weaknesse of his mind and wants that measure of affability and amiablenesse that were requisite through the naturall temper of his body look I say if in such a case thou lovest his goodnesse pietie and holines and not take prejudice against it but art such a one who doest love and honour them that fear the Lord this Mark in the Psalm is set down somewhat differently we must try our selves by this It 's true great men must have the outward respect their place speaks honour to whom honour but for the inward respect of the heart we should see whether greatnesse or goodnesse carries it away Certainly those who have gotten their judgements rectified and renewed to discern things that differ or have their hearts set upon the pursuit of grace will esteeme more of it where it is then of all the greatnesse in the world A third Mark is this faith purifieth the heart which may carry with it a double meaning to wit either this that whereas the hipocrite looks onely to the outward man but not to the hidden man of the heart true faith it does far otherwaies for knowing that it has to do with the alseeing God the tryer of the heart and the searcher of the reines he strives to keep clean his heart and to take heed to the thoughts of his heart aswell as to his outward actions every one that hath this hope purifieth himselfe But secondly This is not all faith purifieth the heart that is makes a man not onely make conscience of the thoughts and disposition of his heart to purifie them but even also helps him to purifie it and purge it from the severall corruptions of it for through faith we get victory over al corruptions this is our victory even our faith by it we draw vertue from Christ to cure our corruptions so that faith by little and little purgeth the heart throughout Obj. O then I cannot have faith for I finde my heart swarming with wicked and impure thoughts many great and grosse corruptions and some of them very strong and indeed predominant A. 1. That thy heart as thou thinkst is so full of corruptions is not that thy heart is more impure then others but that thou hast a cleerer light and better sight of the corruption of thy own heart then others have thy heart was once more uncleane when thou sawest it not ' to be so now when thou seest these small moats it is a token the Sun of righteousnesse hath shined upon thee 2. That faith purifies the heart must be rightly understood for the meaning is not that faith does altogether purge and free the heart from sin who can say his heart is clean but this faith puts a clean purifying disposition into the heart so that it either resists it or rejects sin or works it out although there be much of the filthines of sin yet it still fights against it gainstanding it working it out even as clean liquor does every unclean thing honey for example or as oyle will be uppermost or as wine above the dregs when faith is in the heart the heart will not harbour sin thus it is said If I regard iniquity in my heart if there be never so much sinfulnesse in the heart yet if thou wouldest be quit of it dislike it loath it cry
flesh warreth against the Spirit he hath a continuall Christian warfare The naturall man wants all this and hath peace in all these respects As peace so joy is the effect of Faith not a worldly joy arising from the abundance of corn and oyl or considerations of that kind but a spirituall joy a joy that cannot be taken from him Rejoyce not in this but rather rejoyce that your names are written in the book of life a rejoycing that he is in favour with God in the light of his countenance There is a joy of sanctification arising in the heart after the victory of corruption or the spirituall and lively discharge of a duty And there is a joy of justification which is when we find nothing in our selves but corruption and unrighteousnesse and in regard of these great failings neverthelesse that we have nothing but matter of sorrow in our selves we rest repose rejoyce in the sufferings of Christ beleeving in him who justifies the ungodly Being justified by faith we have peace with God through Jesus Christ. Thus we glorifie Christ It is the fault of many Christians that they are not as much affected with this joy as with that of sanctification but we are never right but when we feel something in our selves Surely it is a matter of great repentance and of godly sorrow for the offence of God when we are not right in our selves But for the point of Faith although we be destitute of the joy of sanctification yet should we not cast away the joy of justification also but trust in him who justifieth the ungodly There be joyes that occur in the particular actions of a mans life There is a spirituall joy arising from a mans case in generall which he retains oft times when he is deprived of particular spirituall joyes for a man upon his particular failings is not alwaies bewilded in the point of his justification and being in the favour of God in generall Rejoyce in this that your names are written in the book of life to see a man by the means of faith by the evidences of faith by the testimonie of Gods Spirit bearing witnesse to his spirit that he is the son of God that he is in favour with God This spirituall joy especially the last joy concerning his case be the joy of beleevers and Marks of true Faith The matter of his joy and sorrow doth not chiefly and principally arise from worldly respects as the naturall mans joy and sorrow doth but from the aforesaid respects when night is come and a view of the day is taken the matter of his joy is according as he hath found the Spirit of sanctification keeping him from tentation and sin or strengthening him to the discharge of any good duty Or if there have been failings this way according as he finds a relying and resting upon the righteousnesse of Christ for remission and reconciliation and acceptation Moreover his joy is from his spirituall case and estate if this be clouded all the contentments in the world will not make him to rejoyce And again if this be made sure and he sensible of that surenesse he cares the lesse how it fares with his outward estate he can glory in tribulation rejoycing in the hope of the glory of God See then if thou hast these spirituall rejoycings and having them conclude thou hast Faith Obj. If this be a token of true Faith I have need to fear for I find not there rejoycings specially that joy unspeakable and glorious I am far from it A. 1. Yet if this be the axtree of your affections about which they roll that you fetch your joy and sorrow from spirituall things especially it is a good thing when you conceive any good hope rejoycing and when otherwise sorrowing this is a taking of the matter to heart 2. The temper of the body it may be melancholick and for the temper of the minde it may be yet somewhat under the spirit of bondage 3. This of rejoycing is a Mark of a strong of a triumphing of a victorious Faith not to be alwayes expected as we said of love in beginners whose faith is weak and are ever weakning their own faith through Satans subtiltie the tree of faith in some measure must have ceased from shogging before it can bear this fruit of Joy it may be well rooted not in the time of tentation desertion and weightie affliction 4. The mind of man is narrow namely when it comes to spirituall things it cannot contain many things at once specially in weak Christians before one impression be wrought another vanishes when the impression of humiliation is wrought and one goes on to get the impression of faith the other vanishes but let the sense of humiliation and of the wages of sin and then the impression and act of faith be both together in the soul and mind of a man this third act of joy will not but follow in some measure even according to the measure of the two former acts If one shall at one time be perswaded of his deliverie and withall see and be sensible of the greatnesse of the danger and punishment from the which he is delivered how can he but rejoyce Get then these two acts senses impressions of humiliation and faith and thou shalt not fail to rejoyce but if thou fail in any of these thy joy will abate accordingly 5. For that joy unspeakable and glorious which seems to be some speciall and peculiar manifestation These be the Lords delicates reserved as cordials to be given to his children in great temporall straits especially if they be suffering for the Name of Christ Appl. But if thou be one of those who never had yet any unquietnesse and hast not found the pains of the spirituall birth which is not in all alike no more then the naturall some come off with more ease then others going presently to their work as Lydia and the Jaylor or if ever thou hadst any unquietnesse yet didst not betake thee to the right means of a true peace or hast thou not a daily Christian warfare with the remnants of sin or knowest thou not what spirituall joy or sorrow means but hast thy affections taken up another way thou hast not true faith at all This last Mark of faith is from the carriage of it in time of adversity it maketh no haste betaketh not it self to despair or utter discouragement with Saul and Jehoram or to any unlawfull shifts but with some measure of confidence and hope of quietnesse and patience it waits upon God according to that It is good for a man both to hope and quietly to wait for the salvation of the Lord this is a notable mark and proof of faith The goodnesse of gold is best tryed by the fire and fornace and even so is faith whether it be upright or no fained or unfained by the fiery tryall of affliction according to that 1 Pet. 1. That the triall of your faith may be