they did to promote that which they did not hope would prevail And if they had any such hope whence did it arise They could not hope that all the mighty Princes and great Scholars of the world and men bred and born and zealous in other Religions would easily be led into a new one by a few poor inconsiderable unlearned men nay if they hoped by their own Authority and credit to impose this new Religion on men why were they so free in discovering their own meanness and what 's more their own failings and infirmities which sure must needs prejudice men from receiving it onely upon their commendation of it Or did they hope that the Doctrine would commend it self and so venture it to be tryed onely by it's apparent purity and goodness Then was this plain-dealing and honesty and if men embraced it for this then is it truly such and indeed we cannot imagine but that which is received by so great a part of Mankind and yet is so contrary to the Religions to which men were before wedded and so cross to the designs of worldly ambitious and voluptuous men who are usually both the greatest and mightiest part of mankind must needs have some more than ordinary apparent excellency in it and power manifestly going along with it and so we find still more and more reason to believe it Will any man yet say that perhaps these few well-meaning honest men were deceived as such men are apt to be by the craft of him whom they followed What colour of reason hath any man to suspect this First the works he did were such as they saw and not onely they but his Enemies were convinced they were real Secondly those works were enough to convince them that what he taught them was nothing but the very truth First that wonderful works were wrought by Jesus Christ and his followers they who are no Friends to either but Enemies do witness Neither can any man perswade himself that the writers of Scriptures durst have published these things to the World at that time when there were so many men alive who would have disproved them and declared them lyars and marred their whole design and credit if they had been false They tell us not of things done in a corner where others could not see but in the streets and Market-places and publick Assemblies and in the presence of thousands who had seen and tasted of them Secondly the works done were sufficient to prove the Doctrine taught to be of God 1. They were professedly done to that end that men might believe it was from God and therefore it must be believed that they were such as were fit to produce such a belief for if they had not been such as men must reasonably think they were done by the power of God only there could be no hopes the Doctrine would be believed to come from God because of them 2. That they were such as did truly manifest a divine power the works themselves are enough to convince us For who but God or they with whom God wrought could make the blind to see the lame to walk the deaf to hear a few loaves to satisfie and much more than satisfie many thousands Who could raise the dead to life again command sicknesses to depart the winds to cease the Seas to be calm the Devils to be gone Who could raise himself from the dead and go up into Heaven in the sight of Men and discover the thoughts of men's hearts and such like wonderful works as the world saw done by Jesus Christ and his followers but by the power of an Almighty God Was not all this enough to convince men to believe that these men came from God and spake from God Lastly If after all this it shall appear that the things which are written in these books are such things as do well become the Majesty and wisdome and goodness of God to make known and fit for man on supposition that there be a God to know what mâ—re can be thought requisite to satisfie any reasonable man both that there is a God and that these books contain his word Now that the things are truly worthy of God and fit for man to know he cannot chuse but confess that reads and understands them they being such as all men must acknowledge are apt to beget in man a due and honourable esteem and reverent thoughts of God setting him forth before our eyes as the alone maker preserver and governour of all things glorious in incomprehensible Majesty infinite in power and wisdom and holiness and knowledge and justice and goodness shewing us our dependence on him and his Providence over us and how that in his goodness and bounty consists our Life his Will is our Law his favour our onely happiness and his displeasure our destruction These Books shew us how good God was to us at first in making us with immortal Souls and beautiful Bodies and providing all things necessary for the good of both and in giving us the command and use of other Creatures and how man fell by disobeying God from that good and comfortable estate into all manner of misery the severe judgments of God on those who stubbornly continue in their Rebellion against him and the wonderful courses that God hath taken to restore us to happiness and the singular mercies of God to all that fear him And what things can we imagine fitter than these to perswade man to honor and fear and love and obey God Again if we consider the Doctrines commended therein to our Faith as the Doctrine of the Trinity and the Incarnation of Jesus Christ and the sending of the Holy Ghost and the way of pardoning sins and saving sinners by the death and Resurrection of the eternal Son of God and the like these things are wonderful and Mysterious and because they are so they are the fitter to beget in us Humility and Reverence and admiration and being so comfortable to oblige us to all love and obedience If we look upon the Laws and Rules of Life of worshipping God watching over our selves and loving our Neighbours we find them all to be full of all Purity and Holiness Justice and Equity such as we must needs in reason judge fit to be observed and the things commanded such as tend most evidently to the glory of God and the universal good of all mankind so that the wit of man cannot possibly conceive what could have been wiser or better Lastly if we consider the promises and rewards proposed for the incouragement of obedience and the threatnings and punishments denounced against all disobedience we find them such as truly becomes an eternal God and most apt to beget obedience to the Laws of God for they are not lite and momentany nor reaching as those of men to the body onely and this present Life but they are infinite and eternal of Soul and Body both Considering all these things I cannot imagine
learn you from Gods infinite Knowledge A. We must walk before God and serve him in truth and with a perfect heart and a willing mind doing that which is good in his sight for the Lord searcheth all hearts and understandeth aâ— the imaginations of the thoughts 1 Chron. 28.9 Isa. 38.3 Acts 1.24 all things are naked and opened unto his eyes with whom we have to do Hâ—b 4.13 Prov. 5.21 all our ways are before him Psal. 119.168 Q What sin are you here especially to avoid A We must lay aside all guile and hypocrisies 1. Pet. 2. â— and not draw nigh unto God with our mouth and honour him with our â—â—ps having our hearts far from him Mat. 15.7 for the hypocrites hope shall perish Iob 8.13 Q. What duty owe you to God as an Almighty God A. We must stand in aw of God and not sin Psal 4.4 and fear him who is able to destroy both soul and body in hell Mat. 10 28. by the fear of the Lord men depart from evil Prov. 16.6 Q. Doth not Gods Almightiness encourage you against other fears A. We must not fear what man can do unto us Heb. 13.6 if God be for us who can be against us Rom. 8.31 let us therefore be strong in the Lord and in the power of his might Eph 6.10 not staggering at the Promises of God through unbelief Rom. 4.20 seeing we are kept by the power of God through faith unto Salvation 1 Pet. 1.5 See Gen. 15 1. Psal. 56.40 Prov. 3.25 26. Isa. 49.4 Q. What duty owe you to God as he is aholy God A. It is our Duty to be holy as God is holy Lev. 11 44. 1 Ioh. 3.3 in all manner of Conversation 1 Pet 1.15 2 Cor. 7.1 abhorring that which is evil and cleaving to that which is good Rom. 12.9 abstaining from all appearance of evil 1 Thes. â— 22 and worshipping him in the beauty of holiness 1 Chron. 16.22 Psal 29.2.69.9 Q. What is our Duty to God as he is just A. Because God doth justly we must bear the indignation of the Lord Mic. 7.9 and not despise his chastening Iob 5.17 nor faint when we are rebuked of him Heb. 12.5 nor complain for the punishment of our sins Lam. 3.39 but confess that he doth right and we do wickedly Neh. 9.33 Dan. 9.14 Q What special kind of sins doth God's Iustice warn you to avoid A. We must pray that God would keep us back from presumptuous sins Psal. 19.13 for the soul that doth presemptuosly reproacheth the Lord Num. 15.30 let us therefore work out our Salvation with fear and trembling Phil. 2.12 Q. What doth the Goodness and Mercy of God chiefly teach you A. The goodness of God should lead us to Repentance Rom. 2.4 and to praise the Lord and give thanks unto him because his Mercy endureth for ever Ps. 106.1 and to love him who loved us first 1 Ioh. 14.19 Q. How ought you to love God A. We must love the Lord our God with all our heart and with all our soul and with all our mind and with all our strength Mat. 22.38 Mark 12.30 having none in heaven but him and desiring none upon earth besides him Psal. 73. â—â— Q. How ought you to express your love to God A. This is the love of God that we keâ—p 〈◊〉 Commandments 1 Ioh. 5.3 Q. What love is inconsâ—stent with the love of God A. If any man love the world the love of the Fâ—â—her is not in him 1 Iohn 2.15 Q. Can a man love God and not love his Brother A. If any man say I love God and hateth his Brother he is a liar 1 Ioh. 4.20 Q. What duty learn you from God's Truth and Faithfulness A. Because God is faithful let Patience have her perfect work Iam. 1.4 and let us hope to the end 1 Pet. 1.13 and rejoyce in hope of the glory of God Rom. 5.2 and of eternal life which God that cannot lie hath promised before the world began Tit. 1.2 Q. What is the proâ—er effect of this hope A. Every man that hath this hope in him purifieth himself even as God is pure 1 Iohn 3.3 having therefore these promises let us cleanse our selves from all filthiness of Flesh and Spirit perfecting Holiness in the fear of God 2 Cor. 7.1 Q. What doth God's faithfulness teach us in time of affliction and temptation A. When we suffer according to the Will of God let us commit the keeping of our souls in well-doing to him as unto a Faithful Creator 1 Pet. 4.19 for God is faithful who will not suffer us to be tempted above that we are able but will with the Temptation make us a way to escape that we may be able to bear it 1 Cor. 10.13 2 Thes. 3.3 Q What special Duties owe you to God as Governour of the World A. Our duty to God as our Governor is to fear him and keep his Commandments Eccl 12.14 to walk humbly with him Micah 6.8 to submit our selves to him Iames 4.7 saying it is the Lord let him do what seemeth him good 1 Sam. 3.18 not our will but his be done Luke 22.42 assuring our selves that all things work together for good to them that love him Rom. 8.28 Q. What doth God's care and Providence teach you A. We must be careful for nothing but in every thing by prayer and supplication with Thanksgiving let our requests be made known unto God Phil. 4.6 casting all our care upon him who careth for us 1 Pet. 5.7 Prov. 16.3.3.6 Q. May we run upon needless dangers trusting to God's Providence A. No it is written thou shalt not tempt the Lord thy God Mat. 4.7 Q. May we be idle neglecting the works of our Calling trusting in God's Providence A. If any man will not work neither let him eat 2 Thes. 3.10 we must not be slothful in business Rom. 12.11 but work with our own hands 1 Thes. 4.11 Q. Is all moderate care to provide for our selves and Families unlawful A. If any man provide not for his own especially for those of his own House he hath denyed the Faith and is worse than an Infidel 1 Tim. 1.8 Q. In what sense then must we be careful for nothing A. We must not take thought for the Morrow Mat. 6.34 saying what shall we eat or what shall we drink or wherewithal shall we be cloathed v. 31. neither be of doubtful mind Luke 12.29 but praying God to establish the work of our hands upon us Psal. 90.17 commit our wayes unto the Lord trusting also in him and he will bring it to pass Psal. 37.5 Q. Must we not be content with the Portion which God gives us A. Our Conversation must be without Covetousness and we must be content with such things as we have for God hath said I will never leave thee nor forsake thee Heb. 13.5 Q. What is it to be content A. To be content is to know every where and in all things both to be full and to be
power of Satan unto God that we may receive forgiveness of sins and Inheritance among them that are Sanctified by the Faith that is in Christ Acts 26.18 Q. What is the danger of not receiving the Gospel of Christ A. How shall we escape if we neglect so great Salvation Heb. 2.13 if we sin wilfully after that we have received the knowledge of the Truth there remaineth no more Sacrifice for sins but a certain fearful looking for of Judgment and fiery indignation which shall devour the Adversaries Heb. 10.26 27. Q. Ouce more tell me the happiness of Christians A. They that hold the Doctrine and Truth which is according to Godliness 1 Tim. 6.3 Tit. 1.1 and by patient continuance in well-doing seek for Glory and Honour and Immortality to them Christ will render Eternal Life Rom. 2.7 He that despised Moses Law â—yed without mercy under two or three Witnesses Of how much sorâ—r punishment suppose ye shall he be thought worthy who hath trodden under foot the Son of God and hath counted the Blood of the Covenant wherewith he was Sanctified an unholy thing and hath done despite unto the Spirit of Grace Heb. 10.28 29. Some of the most Easie and Obvious Considerations which may help to Confirm the Weak and Vnlearned Christian in his Belief OF THE BEING of a GOD AND THE TRUTH of SCRIPTURE THE Foundation of all Religion lieth in the belief of a God for if there were not a God to be Worshipped by us then all our Religion were in vain and though there be a God yet if a man do not believe that He is he can be of no Religion all Religion consisting in a firm Belief that there is a God join'd with an hearty endeavour to please and honor him a fear to offend him and a hope to be made happy by him Now that the most unlearned may see how reasoâ—able a thing it is to believe there is a God whom he â—s boâ—nd to Obey and Worship let him conâ—idâ—r â—hese following things 1. It hath ever been the general bâ—dâ—e of the whole world that there is a God Hence let a man thus reason with himself 1. I see that in most things which are not plain to sense it is a very rare thing to find many men of one opinion but even all they who differ most from one another and that in very weighty matters of Religion do unanimously agree in this that there is a God 2. The best men that is they who do most good in the world have ever been most forward and zealous in God's cause 3. The most Learned who have spent their strength and time and have the best means to learn the Truth have satisfied themselves and laboured to confirm others in the belief of God 4. The wicked and worst who are also the most of men could never find any reason to believe there is no God but though they could heartily wish there were none because the very thoughts of him are troublesome disturbing their pleasures and their wicked designs with fear of him yet do they feel him in their consciences whether they will or no 5. They who have denyed a God are but a very few and so wicked that the world hath been weary of them and they could hardly perswade the world they were in earnest but rather that their wicked lives did perswade them to wish there were no God than that any reason did convince them to believe so Yea all they can say shews only that at most they are in doubt and phancy for a time to still their troublesome consciences some possibility that there may be no God whilst they can neither make it certain to themselves nor so much as probable to others who would fainest have it so that there is none Seeing then that the generality of mankind even the most the wisest and the best believe it and a very few only of the very worst do rather wish than say or only say but cannot prove that there is no God I have no reason yet to think all men in the world either fools in believing or knaves in making a lie but only these very few whom no man hath cause to account much better If any man shall now say that this universal belief is only grounded on some blind Tradition which some crafty Politician firâ—t set on foâ—â— that he might keep the silly world in awe I ask who made him so wise as to know that which for so many thousand years now past no man hath been able to discover When began this Tradition When was it not Who set it first on foot was it never discovered to be so till now How doth it now appear that it is so Did all men before believe there is no God And is it then a likely thing that all men even the wisest should beat first tamely caught and ever after blindly led by a bare hear-say and that in a matter of such universal and eternal concernment to all mankind By what means did he bring all men to believe him Did he by force compel them to it What mighty man was he that could thus over awe the world How sewed up their lips that no man could tell this lamentable story How came it to pass that when this force abated men returned not to their old unbelief Or did he move men by reason to believe him They must needs be very weighty reasons that could perswade all men to come off from their old unbelief and to embrace a belief that they saw would fill their minds with fear and awe and put a â—â—rb upon their carnal wills and restrain their beloved Lusts and set a bar to their worldly Interests and stop up the current of their natural inclinations and abridge them at once of all their wonted liberties If they were not strong and powerful reasons that could do all this which certainly must be very hard to do then why hath not the Atheist all this while out of love to his supposed truth with his better reasons perswaded the world to that which must needs seem far easier considering mens corruptions generally to cast off the belief of God But if they were good reasons as they must needs be which makes so proud a thing as man to own a God above him then is it reasonable to believe a God But what design had this politick man in all this Did he pretend he had his Laws from God and by that device perswade men to submit to them If he himself believed no God 't is hard to think what hopes he should conceive that those reasons which could not perswade himself might prevail with all others besides if this was his design it doth not seem to savor much of policy to perswade men in love with liberty to put their necks into his yoak fâ—r the sake â—f a God whom they knew not or of Religion which they loved not Again the wiser sort might well be supposed as politick as