considered As being grounded on a mistake a temporary Beleevers taste of heavenly things we shall finde to arise out of a double mistake First of the Nature of the Benefits offered to us in Christ 1. Of the nature of the benefits offered as Holinesse Peace Joy and which he conceives to be outward holinesse morall honesty carnall content sensuall joy like that of the foole Luke 12.19 Now this conceit of some carnall and temporall good which is to be found in Christ may worke in a man some desire after him and delight in the Word in which he is published and proposed such a conceit that Christ should be a temporall Prince wrought upon the Iewes and wonne them to entertaine our Saviour for a time but when they saw that his Kingdome was not of this World as himselfe speakes Iohn 18.36 they soone forsooke him so Ioh 6.15.24.66 This first Mistake is seconded by another 2. Of the conditions under which they are tendered no lesse them the former wherein they misunderstand both the conditions under which Christ is offered and the services which he requires For a Carnall man hearing of the large offers of Salvation and Peace so freely tendred desires them and hopes to gaine them at an easie rate But upon farther enquiry finding that neither Christ nor any of his benefits are to be had without renouncing the World nay denying himselfe Mat. 16.24 he is offended Mat. 13.21 and turnes away with a sad heart Whereupon he may be moved to doe or fuffer some thing for Christ and discontented like the young man Mat. 9.21.22 Such a man it may be at his first entertaining the Word while his affections are warme and fresh for Christs sake may sustaine some reproach and make some small losses and sacrifice some of his weaker lusts at Gods command hoping to satisfie him thereby as Saul attempted to doe by destroying the rascall multitude and carion cattle of the Amalekites 1 Sam. 15.9.13 So dealt Herod with Iohn Baptist Marke 6.20 when he saw that nothing would satisfie him unlesse he would part with his Darling Herodias he forsooke him and became his utter enemy ver 17. And no marvell if onely a taste of Spirituall things But can never be brought to denie the World much lesse himselfe which a man neither throughly understands nor if he did would much desire as being altogether unsutable to his carnall disposition be insufficient to take off his heart from the love of these outward and Carnall things which are every way so agreeable and pleasing to his carnall disposition much more to move him to abhorre him selfe with that holy man Iob 42.6 to accompt himselfe a foole a beast with David Psal 73.22 to condemne all his righteousnesse Esa 64.6 Phil. 3.7.9 to renounce all ability to do any good 2. Cor. 3.5 to abandon his owne lusts 1 Pet. 4.2 and his owne ends that he may live wholly to the will of him that died for him and rose againe 2 Cor. 5.15 fetching all from Christ 1 Cor. 1.30 and referring all to him 1 Cor. 10.31 Which a true Beleever yeelds unto 1. As throughly understanding the emptinesse of the Creature For till corrupt nature be changed it can neither deny it selfe nor be wholly subject to Gods Law Rom. 8.7 These considerations which a temporary beleever cannot brooke a true Beleever easily submits unto As well upon a full discovery of the vanity and emptinesse of all things save Christ Phil. 3.7 8. 2. And finding them unsutable to his renewed Nature as also upon the cleare manifestation of the infinite value of Christ and all the Heavenly Treasures which are laid up in him which moved Moses to make more accompt of him with reproach then of the treasures of Aegypt Heb. 11.26 And besides his nature now being altered all those things that were agreeable 3. And lastly finding that what he abandons for Christ he gaines in him 3. Of the Duties required of him and sutable unto him before he finds now unsutable and unserviceable And lastly for selfe-deniall which nature can never digest one who is now by faith become a member of Christ findes that whatsoever one loseth for him he receives againe in him with infinite advantage Mar. 10.29 30. Again a temporary beleever mistakes the duties required of a Christian as much as he doth the conditions For conceiving them to consist in outward performances with the Pharisees Mat. 5.21.27 he thinkes them an easie taske with the young man Mat. 19.20 But finding upon better enquiry that in hearing the heart must tremble Isa 66.2 in prayer the Soule must be powred out Isa 26.16 that outward performances are nothing unlesse the thoughts be brought under to the obedience of Christ 2 Cor. 10.5 and the flesh with the lusts crucified Gal. 5.24 finding these things impossible to flesh and blood he cryes out with the Capernaites An hard saying Iohn 6.60 Whereas a true Belecver stickes neither at the condiditions nor the Duties and renounceth his service ver 66. But a true Beleever as he sticks at no condition so he stickes at no service which Christ requires He findes a heart melting at Gods word 2 King 22.19 A Spirit helping his weaknesse in Prayer Rom. 8.26 enabling him to powre out his complaint Psal 102. in the title He not onely esteemes Gods Commandements equall Psal 119.128 and good ver 39. but himselfe able to runne the way of them when God enlargeth his heart verse 32. able to doe any thing through him that strengthens him Phil. 4.13 in despite of his corruptions that hinder him Rom. 7.23 Desiring that his whole heart may be inclined to Gods Testimonies Psal 119.36 sound in his Statutes verse 80. and his steppes ordered in Gods wayes ver 133. Considering his wayes for that purpose ver 59. and making the Word a light unto his steps ver 105. All this he doth with much cheerefulnesse knowing that he serves for his owne good Deut. 6.24 having his fruit in Holinesse and the end everlasting life Rom. 6.22 Thus he delights in Gods Law Psal 119.11 Rom. 7.23 and abhors his owne corruptions ver 24. Thus then a temporary beleever Wherefore Temporary Beleevers must needs fall off at last but a true Beleever stands fast to the end grounding his resolution to embrace Christ and his Law upon such grosse errours must needes waver and fall off when he finds his mistake Whereas a true belever understanding truly what Christ is whom he chooseth and what are his Lawes and conditions and finding by experience his bargaine no worse then he conceived it stands still to his first choise and as Boaz liking the woman as well as her inheritance willingly tooke them both Ruth 4.9 10. which his Kinsman refused because he could not have the land alone being all that he sought after So the Godly liking Christ and his Lawes aswell as the benefits that he brings with him take them both Whereas
great difficulty brought to submit fully to Gods will revealed much more to delight in it as we ought We are now to shew what this Preparation is and wherein it specially consists There needs indeed unto this work a double Preparation Adouble Preparation needfull 1. To the undertaking and resolving upon the duty 1. For the sluggishnes of our nature First to the undertaking Secondly to the performance of this duty For the undertaking of the work it selfe we need to be prepared with a firme and constant resolution before we goe about it Partly because of the sluggishnesse of our carnall natures to holy duties and our inconstancy and unstedfastnesse in persisting and going thorough with them to the end which moved holy David to strengthen himselfe thereunto with a solemne oath Psal 119.106 and partly because we know how dangerous it is to put ones hand to the Plough and looke back againe 2. For the danger of breaking of the work begunne To this resolution we must be strengthened 1. By the sense of our ignorance and perversenesse Luk. 9.62 which moved the same Prophet to resolve and promise to perform Gods Statutes alway even to the end Ps 119.112 Now the grounds upon which our hearts must be setled in the firmnesse of such resolutions must be drawn First from the sense of our own blindnesse and ignorance who of our selves have not the knowledge nor understanding of a man as Agur acknowledgeth Prov. 30.3 as indeed every man is brutish by his owne knowledge Ier. 51.17 and withall by that ignorance of ours being alienated from the life of God and past feeling without speciall grace preventing are given over to all lasciviousnesse as the Apostle sets out such a condition Eph. 4.17 18. made to be ensnared and taken for a prey Isa 42.22 Nay besides that we are men of untractable spirits naturally averse from and opposite to all Gods Counsells Rom. 8.7 and bent in our own resolutions to doe what is good in our owne eyes though we say not so much in expresse tearmes with the Iewes Ier. 44.16 All which considerations laid together are great motives to awaken our hearts to apply our selves to the study of the Scriptures 2. By assurance that this is the onely meanes ordaned by God to help both as the onely meanes to inlighten our eyes Psal 19.7.8 and to subdue the thoughts of the heart to the obedience of Christ 2 Cor. 10.5 Secondly we must be well assured that there is no other meanes ordained by God but the Word alone to help us out of this dangerous condition That is the light that shines unto us out of a darke place to which we must take heed 2 Pet. 1.19 the onely light to our steps Psal 119.105 Without which whosoever speakes there is no light in him Isa 20.8 now as there is no other meanes of true knowledge but the Word so we must understand that this is so full of heavenly Wisdome that it is able to make one wise to Salvation 1 Tim. 3.15 Wiser then our teachers then our enemies then the ancient Psal 119.98 99 100. And that it is not more full of wisdome then of power quicke and powerfull Heb. 4.12 the Power of God to Salvation Rom. 1.16 able to clense the wayes even of young men Ps 119.9 in a word sufficient to convert the soule Psalm 19.7 The heart of man being thus once sensible of the miserable and dangerous bondage into which it is brought by ignorance and perversnesse and being with all assured that the Word is both a lampe and light Prov. 6.23 and besides that as a fire and hammer as it is resembled Ier. 23.29 able by the power of God to master and bring under those rebellious thoughts of the spirit which no earthly power can subdue cannot but be effectually moved to a resolution and earnest desire to make use of it for the freeing himselfe in that dangerous condition in which he stands at present by his blindnesse and perversenesse of spirit As it fared with Iacob who seeing nothing before his eyes but famine and death when he had once beene informed that there was corne in Egypt resolved to have it whatsoever it cost yea though he were to hazard his beloved Benjamin in the voyage Gen. 41.1 and 43.24 As likewise upon the same consideration the lepers adventured their lives in the Assyrians campe 2 King 7.4 5. And indeed a desire kindled in the heart of a man upon such effectuall motives will neither suffer him to be idle like the slothfull man who had rather starve then labour Prov. 21.25 26. nor yet wavering and unconstant because he will still finde in himselfe the same powerfull motives urging him forward to goe on in this worke which drew him unto the undertaking of it at the beginning But the most prevalent meanes 3. By the delight which we may finde in the use of it to keep a man on constant in the use of this holy Ordinance especially with desire and cheerfulnesse is not so much the great necessity that drives him to it as the delight that he finds in the Word for the wonderfull wisedome revealed therein Psalm 119.129 the Purity of it ver 140. together with the absolute perfection of it every way which drew holy David to the continuall Meditation of it ver 96 97. yea for the sweetnesse of it ver 103. arising out of the sutablenesse of it to his sanctified Nature but most of all for the great profit that it brings sundry wayes Preparation 2. To the practise of the duty when we goe about it expressed Psal 19.7 8 11. and 119.9.11 50 98 138. Prov. 2.11 12. and 3.18 23 24. and in sundry other places A mans heart being thus confirmed with a full purpose and setled resolution to undertake and continue constantly in the study of the holy Scriptures must be more particularly prepared to the work it selfe when one goes about it In the first place one must be carefull to free himself from all incumbrances that pester the heart Secondly he must awe his heart with a holy reverence both of the Word it selfe and of him that speakes in and by it Thirdly the soule must be quickned with a spirituall appetite and desire after it Fourthly Faith must be stirred up and strengthened ot believe it Fiftly the heart must be made soft and tender to admit and entertain it Lastly all must be closed up with an effectuall prayer for the Spirits assistance to give life and power to the Word to work upon the heart and conscience effectually The first work 1. By cleansing the heart when we come to read the Scriptures is to cleanse the heart as men do the ground where they cast in their seed that we sow not among thornes Ier. 4.3 Unlesse vessels be emptied whatsoever we powre into them runnes over 1. Of all naughtiness Now the heart must be cleared in generall of all superfluity and naughtines Iames
testimony which our Saviour calls the Revelation of flesh and blood Mat. 16.17 as the Apostle doth the other The Demonstration of the Spirit 1 Cor. 2.4 and a little after The Revelation of things by the Spirit which are understood onely of spirituall men ver 10.14 15. We call that a Divine testimony which is given by the Spirit of God to that spirit which is within a regenerate person For unto any testimony two things are required First the manifesting and presenting that which is to be credited or beleeved Secondly an ability in him to whom it is witnessed to understand it otherwise the proposing any thing by discourse to a beast that wants reason to understand speech or the relating of any thing to a man that hath reason in the Greeke tongue who understands no language but English is no testimony no more then it is to a deafe man that cannot heare Wherefore to make a divine testimony there must be both a divine testimony unto a man and withall a mind in him able to understand that revelation First therefore the Spirit of God must reveale and manifest unto a man that truth that is to be beleeved as the light discovers any visible object Next there must be in that man a light planted in his heart which the Apostle 1 Iohn 5.20 tearmes An understanding to know him that is true as the light or visuall faculty is planted in the eye or else he cannot comprehend that light that shines unto him For want of this inward light it was that the Israelites who had seene with their bodily eyes all Gods wonders and by reason were forced to acknowledge that they were wrought by the finger of God yet are truly charged by Moses not to have an heart to perceive nor eyes to see nor eares to heare unto that day Deut. 29.4 The evidence then which a true beleever hath of any truth of God By way of Demonstration farre different from conviction by reason which he embraceth is the manifesting of that truth unto the spirit not onely by a form of words to the naturall understanding but beyond that by a kind of Demonstration unto the spirituall minde as the evidence of any object to the eye is by the shining of the light upon it which makes it appeare to be such as it is This kind of testifying or evidencing things in a spirituall way the Apostle calls Rom. 8.16 As representing the things themselves in their proper species the witnessing of Gods Spirit with our spirit mentioning expresly two spirits whereof if either be wanting there can be no divine Testimony The beholding of Divine truths with a such spirituall eye represented by way of Demonstration is so necessary that without it men could not be witnesses Without which beleevers could not be Gods witnesses or at least sufficient witnesses to Gods truth For he that will testifie any thing upon credit must see it with his owne eye or discerne it by some other sense of his owne Otherwise he that testifieth a truth upon another mans relation beares witnesse rather to the relator then to the truth related So that to make men witnesses to Gods truth they must not onely have it related unto them but besides further manifested by way of Demonstration and spirituall evidence that they may say with the Apostle 1 Ioh. 1.3 That we have seene with our eyes and looked upon declare we unto you Which not onely winnes much credit with others but mightily affects the person himselfe as it did Iob when he thus saw God Iob 42.5 and Abraham when he saw Christs day Iohn 8.56 It is evident then that true Faith is grounded upon a Divine testimony Whereas Historicall faith rests on an humane Testimony In the next place we must make it appeare that Historicall faith relies onely upon an humane testimony Now it cannot be denied that the truths of Divine mysteries though they cannot be found out by mans reason as the Apostle tells us they never entred into mans heart 1 Cor. 2.9 yet are they all consonant to right reason and it is as evident that the testimony of reason Embracing divine truths is an humane testimony I say then that historicall faith rests not upon the evidence or demonstration but upon the reasonablenesse of divine truths 1. For the reasonablenesse of them rather then upon Gods testimony of them which therefore mans reason cannot but assent unto For example the Creation of the World Resurrection of the body Incarnation of Christ and may be acknowledged by reason to be possible upon the supposition of Gods Almightinesse yea and fit to be done by him whose scope is to make knowne his Power Psal 106.8 and to magnifie his Word that is 2. Or if on the testimony of the Scripture yet upon an humane testimony Because he beleeves the Scriptures themselves 1. Either upon the Churches testimony of them 2. Upon the reasonablenesse of truths delivered therein his mercy promised in his Word above all his workes Psal 138.2 to set out in ages to come the riches of his grace Eph. 2.7 So that howsoever these are Mysteries of faith yet seeing Reason which is an Humane testimony may approve them it is evident that an Historicall faith beleeving these things for the Reasonablenesse of them is but meerely upon an Humane Testimonie Nay if he should goe a steppe further and beleeve any thing that is written in the Scriptures for the Testimony of the Scriptures yet still he beleeves upon an Humane testimony because he beleeves the Scriptures themselves upon Humane testimony as upon the generall consent for the Church which receives the Scriptures as the Word of God or upon the probability and reasonablenes or of the things therein delivered lastly upon the observation of the Truth of those holy writings in most things which makes them beleeved to be true in all For the Assent unto one thing for another is built upon that to which we first give our Assent As a stone in a wall though it lies immediately upon that stone that is next under it yet is indeed supported by the foundation which beares up all the building We see then a wide Difference between Justifying and Historicall faith in the cause subject and ground of Assurance we shall finde no lesse in the Object Now the generall Object of Faith we know is Gods Word and Promise which onely is a sure ground to build Faith upon as being the Word of the God of truth Deut. 32.4 A fourth difference betweene justifying and Historicall faith in the Object of both who cannot lye Tit. 1.2 or denie himselfe 2 Tim. 2.23 or change his minde Num. 23.19 So that his Word must needs be Everlasting Ps 119.144 founded for ever v. 132. upon two unfailing foundations his Everlasting Truth and unresistible Power But the particular Object of justifying Faith is Gods Promise of Reconciliation and Salvation by Christ in whom onely we are
Creature but hold the Roote and Greennesse still it brings no fruit at all to perfection Luke 8.14 Such an one was Demas 2 Tim. 4.10 This Beleever is neither so heady nor sodaine in his affection or profession as is the former And yet although he knowes more of God and Christ and embraceth the Profession of Godlinesse with more advised deliberation and resolution then the former doth for all that for want of cleansing his heart of his inbred corruptions whereof earthly mindednesse is the chiefe he comes to nought at last The fault of this Beleever is that though his judgement be convinced of the excellency of God linesse notwithstanding he wants that cleare Spirituall Evidence of it which onely is able to winne the whole heart to embrace it and to abandon all things for it with S. Paul Phil. 3.8 And withall he never yet had a like full discovery of the vanity and emptinesse of those earthly things that bewitch his heart which causeth him to retaine the love of them still Thus he joynes the love of Christ So that he embraceth Christ with the world which the incompatible and of the world together which being incompatible and impossible to subsist together Mat. 6.24 Iames 4.4 1 Iohn 2.15 it must necessarily follow that seeing earthly affections had the first possession of this mans heart and being confirmed by long use and custome getting a stronger Root then God lines can have they will hardly give place as our Saviour tells us Mat. 19.23 and being the more prevalent of the two draw the greatest strength of the heart and of the desires after them so that Godlinesse wanting strength of affection to keepe life in it must needs grow weake and heartlesse This then being the nature of Historicall faith under which that which is Temporary is comprehended the difference betweene that and true Justifying faith appeares in these sixe things First in the cause Sixe differences betweene a True and Temporary Beleever the one proceeds from Naturall Reason the other from the Spirit of Sanctification Secondly in the subject the one may be in an unsanctified person the other is only in a man regenerate Thirdly in the kinds of assurance which is that the one is onely a Conviction in the other there is an Evidence Fourthly in the grounds of their assurance the one is a divine the other an humane Testimony Fiftly in the object the one acknowledgeth the truth of that which it apprehends the other withall finds and tasts the goodnesse of it Lastly in adherence the one embraceth Christ by mistake the other upon sound knowledge the one affects some imaginary good in Christ the other Christ himselfe with all his Heavenly treasures The one takes in the love of Christ to the love of the world the other casts out all to make roome for Christ Yet a true Beleever may faile in his practise But holds his Resolution still It is true that this true Beleever though he adheres firmly to Christ in his resolution yet he followes him not so fully sometimes in the course of his practice as S. Paul complaines of himselfe Rom. 7.15.19.23 and David Psal 119.176 which happens not onely by the lusting of the flesh against the spirit Gal. 5.17 but withall by the neernesse of the flesh to sensible objects by which the lusts thereof sodainly take fire and inflame the heart with inordinate motions ere the Spirituall part can make head against them Yet such a person holds his resolution still in generall to walke with God from whom he departs not wickedly Psal 18.21 But still loves his Law Psal 119.97 Delights in it ver 47. Rom. 7.23 Sweares to keep it Psal 119.106 and that to the end ver 111. and strives to make it good in his practise ver 59 60. Casting himselfe upon God for his assistance thereunto ver 133. This man may be likened to a Country newly Conquered And may be resembled to a Country conquered but not full quieted but not quieted wherein after the enemies Armies are broken and his strong holds taken in yet some lurking Rebells sodainly breake out and make head againe and robbe and spoile but shall never be able to winne the country out of the Conquerors hand or beate him out of the field For in a person Regenerate though the strong holds and imaginations of his heart be taken downe and brought under the Obedience of Christ 2 Cor. 10.5 yet the lusts which are rather Crucified then fully killed make head oftentimes against the spirit Gal. 5.17 but shall never be able to alter this mans judgement nor the ful resolution of his will to cleave unto Christ but he shall still conclude it is good for him to draw neere to God Psal 73.28 SECT IIII. Of Spirituall Experience the other meanes of comprehending things spiritually EXperience in generall Experience in generall described is may be described to be the Discovery by Sense and Knowledge thereby of something not evident in it selfe but manifested by some Event or Effect This generall Description of Experience may easily be applyed both unto that which is Naturall and to that which is Spirituall The later of these two being not easily understood in it self unlesse it be of those that finde it in themselves therefore hard to be expressed may not unfitly be shadowed by the former which is well understood of all 1. Knowledge acquired by Sense Experience we affirme to be a Knowledge not infused but acquired out of the Observation of the Events or Effects by Sense Whereby Reason guesseth at some inward thing that appeares not whereby Reason being informed guesseth at some inward and secret cause whence they proceed Wherefore brute beastes because they want Reason cannot properly be said to have Experience though they must be acknowledged to have something answerable thereunto as being by the helpe of Sense 2. Of things not Evident in themselves but manifested by Events or Effects moved to take or leave things which they finde agreeable or hurtfull to themselves This kinde of knowledge being grounded on sense is usually most certaine and generally most affects This Experience must be of such things as are not manifest in themselves but are onely discovered by the Effect as that Hony is sweet and Wormwood bitter because the taste by often taking them proves them to be so though neither of them can be outwardly discerned But we are not so properly said to know Snow to be white by experience because it appeares so to the eye or to know a Man by experience when we behold one whom we never saw before But when by his Actions Words and Conversation we discover the inward disposition of his minde which appeares not outwardly we are properly said to know him by experience That inward thing Which may be either a quality or the very thing it selfe if it be of a Spirituall Nature which Experience thus discovers is oftentimes a quality in
50.21 Thirdly the Lord by his Prophets not only denounceth in generall 3. In pointing out particularly the kinds the time and instruments of such judgements God manifests 1. That they come not casually but were the stroaks of his hand 2. That they were certaine and already prepared his judgements against his people for their rebellions against him but withall foretells the times the instruments the manner and measure of these calamities which he threatens to bring upon then partly that they might acknowledge those sad events to be not so much the effects of the power and rage of men as of the righteousnesse of a just God rewarding them as he doth all men according to their deeds and partly to assure his People of the certainty of those judgements threatned against them set out before their eies with the whole manner and order of Gods proceeding therein with all the events that should follow as being prepared and decreed by God already These Prophesies then thus answered with proportionable effects give us sufficient ground to conclude that in the judgements executed by God upon his Church nothing is left to chance or second causes but the work is ordered by the wisdome and counsell of God beforehand as it was in the crucifying of our Saviour Christ Acts 4.18 the consideration whereof may both keep us from murmuring either at the instruments or events of whatsoever befalls us as it did David Ps 39.9 2 Sam. 16.10 and besides may raise up our hearts to expect a comfortable issue of the work how unpleasant soever it seemes at present because God hath the managing of it who cannot faile in bringing any work that he takes in hand to a good issue in the end Fourthly we may observe out of these Prophesies that in the middest of the Churches sharpest afflictions 4. In these generall afflictions yet God takes speciall care of his faithfull servants 1. Either sparing them wherein God seems to powre out the fury of his wrath upon his people yet he takes special care of such as are faithfull in his Covenant whom he makes up amongst his Jewels Mal. 3.17 either sparing them in the generall destruction Ezek. 9.4 or preserving them like the three Children in the middest of the fiery furnace of affliction as he did the godly in the Babylonish Captivity 2. Or preserving them in the middest of those afflictions that come upon the Church whom he carried out of their own country for their good Ier. 24.5 6. and was a little Sanctuary to them when they were scattered among the Heathen Ezek. 11.16 So that by their own experience they found that promise made good unto them Rom. 8.28 That all things shall work together for the good of all those that love God Fifthly in the Prophesies of Gods judgements threatned against his people 5. Gods scope in these afflictions is only the purging of his Church we must especially observe what scope the Lord aimes at in the chastisements of his Church which we shall find to be not to destroy it but to purge it Isa 27.9 That when the Drosse and Tinne are taken away and purged out by casting his people into the Furnace of affliction that is when the wicked are consumed out of the middest of them by the wrath of God he may restore the Iudges as at the first and the Counsellers as at the beginning that they may be called a City of righteousnesse Isa 1.25 26. For which cause when he smites his Church he debates with it in measure and staieth his rough wind in the day of the East-wind Jsa 27.8 destroying not his Church as he doth her enemies verse 7. Her he smites with rods but them with Scorpions So that his people out of experience may truly acknowledge that God punisheth them far lesse then their deserts Ezra 9.13 Sixthly after God by those sharp afflictions hath throughly purged his Church 6. Which when he hath done he returnes to them in mercy and humbled his peoples uncircumcised hearts in such manner as is expressed Jer. 31 18 19. the Lord will remember his Covenant Levit. 26.44 45. and be jealous for Zion Zach. 8.2 and rejoyce over his people to doe them good Ier. 32.41 not only in outward blessings but more especially in cleansing them from their sinnes Ier. 33.8 and changing their hearts Ezek. 11.19 and planting his feare and writing his Law in them Ier. 31.38 that they shall not depart from the Lord Ier. 32.40 and shall at last be able out of their owne experience to say with David I know that thou in very faithfulnesse hast afflicted me But not for their sakes but for his own Names sake Psalm 119.75 And all this he will doe not for their sakes Ezek. 36.25.26 32. but for his own Names sake ver 22. Seventhly when God hath made use of the enemies of his Church 7. And when he hath used the Churches enemies to purge it he poures out his wrath upon them to the uttermost as the Rod of his Anger Isa 10.5 and hath by their hand performed his whole work upon Mount Zion verse 12. those Prophesies assure us that God will not faile to call them to account for their pride and cruelty Isa 47.6 7 11. and their plagues when they light upon them shall not be like the chastisements of Gods people but shall be like the breaking of a Potters vessell even a totall and finall destruction Isa 14.21 22. Ier. 90.39 40. and that in favour of his people to avenge them upon those that have ruled over them with rigour and used them without mercy Ier. 51.35 Eightly 8. He supports the spirits of the godly by happy times to follow especially under the Gospel the Prophets intermix the threatnings of Gods Judgements with many sweet and gracious promises of happy times to follow after those sharp trialls that they were to undergoe for the supporting and staying up of the hearts of the godly which though few of those to whom they were uttered should live to see yet if their zeale unto Gods honour and tender love unto his Church whereof themselves were members could not but raise up their hearts to embrace and rejoyce in those sweet comforts of Gods gracious promises to his Church supporting their drooping spirits by carrying on their thoughts to look beyond the present sad condition which they were to undergoe to fixe them upon that happy estate which was to follow as the Apostle supported his spirit in those manifold afflictions wherewith he was exercised by looking not at the things which are seen but at the things which being to come are not seen 2 Cor. 4.16 18. But above all this the Prophets most insist upon and labour to set out that glorious enlargement of his Church by the calling in of the Gentiles with the blessed and happy estate thereof under the government of Iesus Christ whom with the fruits of righteousnesse and peace which he shall
pray constantly to him that hath the Key of David to unlock thy Vnderstanding and use such helps as the Lord affordeth thee And when thou Doubtest fail not to goe to the Master of the Assembly Eccles 12.11 Seek the Law at his mouth for so thou oughtest to doe Malac 2.7 To help a bad memory doe this read with Leisure and Intention Meditate with Delight this feeds the soul Conferre with others at all opportunities especially with those whom God hath set neare thee or given thee in Charge as Psal 34.11 Deut. 6.6 7 8 9. c. 11.18 19 20. Apply the Promises to thy selfe with joy Consider the Threatnings with Fear and Trembling Isaiah 66.5 Psa 119.120 But above all Helps if thou wouldest have thy profiting appear indeed when soever God hath taught thee any Duty fall straightway in hand therewith to Practise it thence forward 4. This course if carefully observed will speedily bring thee acquainted with God and his whole Counsell revealed in his Word It will inform thee of his good will towards thee and what great things he hath done for thy soul and likewise what duties he requires at thy hand It will forewarn thee of all the enemies that way-lye thee and of their great wrath malice subtilties and power and not onely so but which is all in all it will furnish thee with Wisedome to foresee with Courage to stand and Power to withstand and Armour even the whole Armour of God Ephes 6.10 17. wherewith to encounter and overcome the World the Devill and the Flesh It will inform thee of the endlesse Ioyes and ineffable Treasures of Heaven that thou mayest covet them earnestly and inherit them and also of the insupportable Torments and unquenchable Fire of Hell to avoid them By this thy Conscionable Practice the work of the Minister shall be more profitable unto thee and lesse grievous to him the word of God shall dwell richly in thee and also thou shalt be able to render a reason of the Faith that is in thee whereas without this Diligence he that is Ignorant doth often live and dye so even under a Powerfull Ministery By this means God blessing it to us Christs kingdome shall come into our hearts with Power and his Scepter which is his Word will bear Sway and Rule in all private Families amongst us even in those Families which hitherto have forgotten the Name of their God and walking on still in Darknesse as without God in the World Have counted those great things of Gods Law as a strange thing Hos 8.12 5. If these Motives availe not to winne thee to a liking of the Word and the Practising of it consider further what need thou hast of it and what it is which thou despisest in rejecting it Thy heart is as hard as a stone in thee but this Word is as a hammer that breaketh the Rock in pieces Jer. 23.29 It is also a salve to heale and cure a broken and contrite heart Psal 107.20 All holy zeal and Spirituall desires are extinct in thee but this Word is a Fire to kindle Holy Affections in thee it is his Furnace to purge out the drosse of thy Naturall Corruptions Yea it is as water to wash away uncleannesse Iohn 15.3 In a word the Virtues and Operations of it are innumerable and for its worth man cannot utter it It is strengthning as Bread quenching thirst after sinne as Drinke Chearing as Wine Sweet as Honey Enriching as Gold Quick and Powerfull sharper then any two-edged Sword It is the word of Gods power even The power of God unto Salvation to every one that beleeveth Rom. 1.16 6. Up then and be doing Work out thy Salvation They that stand all the day idle receive no wages and the ignorant have no promise of life but they that are wise that turn many to righteousnesse shall shine as the Starres for ever and ever The hand of the Diligent maketh rich but the field of the man void of Vnderstanding is all grown over with Thorns Ignorance of the Scriptures is the mother of Error Matth. 22.29 leaving a gappe open to all Lewdnesse Riot and Exorbitancy Thinkest thou to have Eternall life in the Scriptures and yet art not acquainted with them The Promise is Seek and you shall finde And thou mayest seek Eternall life and Jesus Christ the Authour and giver of Life where he is to be found he commands thee to search the Scriptures Ioh. 5.39 To goe further yet our Saviour intimates to us that the Iews would never have troubled him so often with sleight questions if they had used to read the Scriptures as diligently as they ought And when they posed him he usually sent them to read the Scriptures for their answer So Luke 10.26 he returns one to learn his Duty What is written in the Law How readest thou And so others of them Mat. 12.3 Have ye not read what David did And vers 5. Have ye not read in the Law c. So likewise Matth. 21.16 So that the reading of the holy Scripture is a Duty that our Saviour pressed often And his exhortation before quoted Iohn 5.39 is to all Neither should thy worldly imployments hinder thy performance of this Duty for even the king though he might plead the greatest hinderances of any whatsoever even the weighty affairs of his Kingdome was not exempted from this daily task the reading of the Word of God Deut. 17.19 Here is both Precept and Promise Yea this Practise hath a Blessing Rev. 1.3 Blessed is he that readeth c. 7. And that thou mayst not be discouraged either through thy own incapacity or its obscurity know that this course of exercising in the Word of God is blessed with happy successe from the first medling with it and that even to the weakest Psal 119.130 The entrance of thy words giveth light it giveth understanding to the simple But if after all these Incitements thou count thy self unworthy of eternall life and wilt not lay hold of it I must also put thee in mind ere I leave thee that where these Blessings take no place there the Curse enters When they that search the Scriptures finde Eternall life they that neglect them will finde Eternall death When the Wise and Diligent enter into their Masters Joy the Slothfull and Foolish will be thrust into Hell Consider what the Scripture saith and the Lord give thee Understanding in all things  Ianuary A. February D. March D. 1 Gen. 1 2. Mat. 1 13 14. 4 2 3. 16 2 3 4. 2 15 16. 5 4 5. 17 3 5 6. 3 17 18. 6 6 7. 18 4 7 8. 4 19 20. 7 8 9. 19 5 9 10. 5 21 22. 8 10 11. 20 6 11 12. 6 23 24. 9 12 13. 21 7 13 14. 7 25 26. 10 14 15. 22 8 15 16. 8 27 28. 11 16 17. 23 9 17 18. 9 29 30. 12 18 19. 24 10 19 20. 10 31 32. 13 20 21. Joh. 1 11 21 22. 11 33 34. 14 22