shall confine all that I have to say to kindle and stir up this Affection First It is most highly congruous and doth very much beseem a reasonable Creature And that for these following Reasons Reason 1. First Because God is the most excellent and lovely Object And as in reason the greatest Beauty caeteris paribus should attract the strongest Love so the contrary implies absurdity and contradiction which Reason doth abhor For what can it be less than a Contradiction for one that hath understanding to prefer a less good before a greater there being equality and likeness in all other Circumstances The same rational Appetite that prompts us to love Goodness doth also encline us to love the greatest Good with the greatest heat and fervour of Affection But especially when the difference is so vast as it is between God and all competitory Good whatsoever They are but like a Drop to the whole Ocean or a small Dust compared to the whole Globe of Earth A single Beam of Light may as well stand up and vye Glory as with the Sun And a little Sword of Grass may better compare with the Spirit of Life and Vegetation and all the Flowers of the Field as any Created Good may hold up its head against God Shall I say As far as the East is from the West or as far as the Heaven is above the Earth so great is the distance between God and all Creatures put together Or rather the distance is a thousand times greater even infinite and incomprehensible and far beyond any created Capacity to conceive His Excellency is most apparent above all other Things 1. In that all the kinds and degrees of Excellency and Perfection are united in him which are but scattered and divided amongst the Creatures and that which they have but some faint degree of dwelleth in him in the highest measure of fulness and exuperancy So that if there be any Beauty or Glory in the Frame of Heaven and Earth or any Creatures in them contained that can stir up desire and attract our Love the same Motive with infinite Advantage may be fetch'd from the most lovely Nature of God And though the things with which Mortal Men are commonly moved are not formally in God because they imply imperfection such as are Worldly Riches Corporeal Beauty Sensual Pleasures and all those Accommodations which suit that part of us which is Flesh and Blood yet they are in him these several ways 1. Per viam Eminentiae by way of Excellency as the rational Soul doth eminently contain the sensitive though not formally And as the understanding of Man that invents Watches and Clocks and other Utensils is far better than they and doth eminently contain them 2. Per viam Causalitatis by way of Efficiency in that he is able to produce and create any of these things with the least Word of his Mouth He is therefore eminently able to furnish out all good to the Soul that loveth him And so he hath promised To give them the desires of their Heart that delight in him Psal 37.4 And therefore the Apostle had ground enough to tell us That Eye hath not seen nor Ear heard neither hath it entred into the Heart of Man in this life to understand the things which God hath prepared for them that love him 1 Cor. 2.9 And David had cause enough for such a passionate Invitation O tast and see that the Lord is good blessed is the Man that trusteth in him Which Trust supposeth and implieth Love 2. He is the productive Cause of all that is desirable and truly Good as I just intimated before He is the Womb from whence all other Good hath its birth and original For he hath made Heaven and Earth and all that in them is Psalm 95.5 The Sea is his and he made it and his hands prepared the dry Land And Psal 104. per totum There 's no Virtue Comeliness or Perfection in any Creature but he is the Author of it The Influences of the Heaven and the Fertility of the Earth and all the Verdure and Glory of the Grass and Flowers of the Field do but declare and set forth his infinite Perfection Who watereth the Hills from his Chambers and the Earth is satisfied with the Fruit of his Works And causeth the Grass to grow for the Cattel and Herb for the Service of Man that he may bring forth Food out of the Earth And Wine that maketh glad the Heart of Man and Oyl to make his Face to shine and Bread which strengthneth 〈…〉 15. And hath 〈…〉 beauty and 〈…〉 all his 〈…〉 Matth. 6.29 It 's true he is no way the 〈…〉 though he be the Cauâ—â— of all that is desirable any other ways 〈◊〉 as he made Man to whom that Monster and Abortion is wholly to be ascribed though it be so greedily desired and committed But yet though it be actually so much desired by Man through his Ignorance and Mistake and the Corruption of his blinded and distempered Faculties yet is not desirable indeed nor truly good any otherwise than Chalk and Coals and Ashes are to one that hath the Pica and is distempered in the Stomach I am forced to confess though with grief of Heart and to the shame and reproach of Mankind that Man is come to that pass that he may drink Iniquity like Water Job 15.16 And call Evil Good and Good Evil and put Darkness for Light and Light for Darkness Bitter for Sweet and Sweet for Bitter Isaiah 5.20 But then it is because the Foundations of his Soul are all out of course and Sense hath got the upper hand and Reason is under Feet and his Head stands where his Feet should do Alas It is a sad Consideration that the best of God's Creatures here on Earth is become the worst of Monsters But this is no derogation from God's infinite Fulness and Perfection that he is not the Productive Cause of such a Poyson as this and the Father of such a deformed loathsome Birth Reason 2d Secondly It doth most highly beseem a Reasonable Creature to love God above all because God hath most obliged us His Love to us bids highest for the highest Return of Love again If there were any thing in Heaven or Earth that had more obliged us than God it had not been than a Fault neither could Reason have risen up and accused us if we had loved that thing more than God But now that all Creatures both in Heaven and Earth are silent and have nothing to say and the love of God hath so loud a Tongue and his infinite transcendent Favours do bespeak our Hearts so strongly what an unpardonable sin is it to love any thing more than him The Good we receive from others is by his Special Command and Appointment what we receive therefore from them we are indebted unto God for He is the first Mover they are but his Instruments to bring his Favours to us Now though his Personal
know the best have too much of this sin and forget their endeared Lord too much not only in the works of their civil and common Employment but also in their acts of Worship and immediate Service of him and have not adoring prising thoughts of his Greatness and Goodness as they should have and this is some degree of forgetfulness and therefore they will be ready to condemn themselves and take some share in this Reproof but the sharpest part of the Reproof belongs most to them that are least disposed to take it and most ready to quarrel with and fight against it And this is the most doleful aggravation of their misery O what a misery is it to need a bitter Cup a smarting Rod sharp and cutting reproof and yet not to endure the remedy and the proper means of their recovery to be desperately sick and not to abide the Physician This is the condition of those that have most of Guilt and therefore the sorer they are the less they care to be search'd and dress'd If it be any dangerous Distemper in the Body it 's sad when the case is thus but if the Wound be Spiritual and the Soul be the subject to be handled and will not abide it the condition of that Man or Woman is much more to be lamented O how sad is their case that need Humiliation and Repentance and the sense of their sins and misery that make them so forgetful of God and yet are impatient of the means that the Wisdom of God hath appointed and that they must use to bring this to pass O what a fearful state is it and deeply to be lamented to have the greatest necessities on them accompanied with the greatest stupidity and insensibility To have need to cry aloud for mercy mercy and a heart fit to receive it and yet to have no mind to lift up an earnest Prayer unto God and to stir up the remembrance of him nor to be awakened thereto by any way that 's like to speed How dreadful is the condition of a senseless hard hearted sinner that must die Eternally without Repentance and be broken by the vengeance of God for ever if his heart do not break now and yet doth eonsent yea and set this Seal to his own Destruction and yet doth reject all the humbling softning means that Christ the greatest friend that ever he had or shall have in the World hath taught him and beseeched him to use say not that a man may forget God and yet need no such reproof nor be in any such danger I have told you what forgetfulness of God implies and who they are that are chargeable therewith and who can easily speak worse of any unless it be those that have more of this sin and are guilty of it in a higher degree Those that the Text speaks to are such as God threatens to tear in pieces unless they be recovered by consideration And the Scripture doth not use to speak with so much heat and indignation where the sin is not so provoking I come therefore now to shew you 1. The guiltiness this sin 2. The danger of this sin And what a madness as well as wickedness it is to forget God that if it be possible this double sight of the sin and danger may the better prepare them for the means that must recover them and bring them to speedy use of them And this will appear 1. From the hainous nature of this sin 2. From the fearful effects thereof The odious nature of this sin is manifest in that this forgetfulness of God is a sin against the highest Obligations 1. On Gods part 2. On Our part 1. On Gods part 1. First In that he hath given us our Faculties on purpose to remember him and hath fitted them for this very use and service And what a sin must it needs be to frustrate so great a design of God in the very Make and Fabrick of the best of his Creatures here on Earth This end and use is legible enough in his uppermost Faculties which the rest were made to serve and obey For if all were made to minister unto one and that on purposelâ—y to do Homage unto God then all are made ultimatly for God but that he had his noblest Perfections for this very end it 's easie to see with half an Eye What should he do with an Immortal Soul indued with the powers of Reason and free Choice But that by the one he might discern the greatest Good and by the other make it his Choice There are certain Relations that intercede between all Creatures amongst which those of Cause and Effect Means and End are the most principal which the understanding of Man was given him intentionally to argue and find out that by these he might step up to the highest Cause and the supream and last end and do the highest acts of Homage and Reverence to them that his understanding and will are able to give in appretiation and love which are their two most essential Acts. Not a Creature but would lead the Reason of Man to the Creator of all things if he will use his Reason and follow this Guide The most contemptible thing had a Father that begot it that I may use Job's expression Job 38.28 c. Hath the Rain a Father or who begot the drops of the Dew Every thing hath a cause that brought it into being and that was produced by a former and that by something that was before that till you come to the foremost and highest cause And so for the other Relation of Means and End there 's nothing but is subservient to some end and that to a higher till you come to the highest e.g. The Showres moisten and supple the Earth and make it bring forth Grass This Grass is to serve a higher end viz. to feed and noâ—rish the Beasts that they might be fit for the use and service of Man his Food and other imployments either serious or recreative And can we think that here 's a full stop and man was made for no higher end but to domineer over the other Creatures and take aâ—ay their lives when it pleaseth him for his uses Certainly there was a further and higher end that God intended Man for and that is to have him in perpetual Remembrance It 's certain there 's no Creature here on Earth but Man hath any capacity to know God or to bear his Image in Holiness or to worship him which two last imply the first 1. A knowledge of him 1. What he is in himself in some measure 2. What he is to them Their Creator Preserver and bountiful Provider Neither hath any of them a Faculty to express and utter thus much to another Creature being all deprived of Speech and Eloquution which is mans Glory only Obj. And if you object the 19 Psalm 1. The Heavens declare the Glory of God and the Firmament c. and therefore not man only Ans The
is among the Saints and such as excel in wisdom Psal 16.3 O what a blessing hath God bestowed upon the man or woman to whom he hath given a considering mind How quickly is such a man promoted and brought to unspeakable honour yea to find approbation with God! Such a man is quickly higher by head and shoulders as it s said of Saul than the rest of the inconsiderate doting World I have more understanding saith David than all my teachers for thy Testimonies are my meditation Psal 119.99 You that are yet captivated to the love of any thing here on Earth and like to perish in that state If you will but attentively consider what you dote upon and what you venture for it you would perceive your danger and certainly make your escape and feel the vertue of this excellent duty of Consideration And your present content would make you sick of your former delight And the Honourablest men on earth that had not feasted on this food would seem to you but vile and contemptible persons Methinks I see the man recovered by Consideration tâ—king up his parable like Balaam and saying Thus saith the man whose eyes consideration hath opened He saith who hath heard the words of God and seen the Vision of the Almighty How goodly are the Tents in which God dwelleth and the tabernacles of their hearts where God hath his habitation As the Valleys are they spread forth as Gardens by the Rivers side as the Trees of Ligh-Aloâ—s which the Lord hath planted and as Cedar Trees besides the waters Numb 24.3 4 5 6. And as Consideration would recover the dead and bring them out of the Grave of â—gnorance and Corruption and shew them the excellency of Divine wisdom and purity so that it would keep them in breath that are already translated from death to life and inspire fresh vigour and cheerfulness into all their services it would fill their hearts with a burning love to God and make their lives as a shining light before men It would strengthen their faith and fortify their hopes and put a fresh complexion upon their must withering and consumptive Graces and make their heart to abound and run over with joy and gladness By this time no doubt you see something of the worth and excellency of Consideration and what a gainful trade it is Will you therefore bend your minds to consider and spend more of your time in this work I know the corrupted heart of man is backward to this exercise though it be of such flat necessity and of such eternal advantage yea though it breed so much delight and pleasure after we have gotten some skill and made some progress in the work and have gotten some power over our own affections and can bespeak them in the most suitable moving way For cure therefore of this backwardness I have given you some quickning Considerations to stir you up to this duty and to gain the consent of your wills to this necessary duty In hopes therefore that you are convinced of the necessity of the duty and fully resolved on the performance and that you will not neglect such a duty any longer nor stand in the way of your own light and comfort I come next to give you some Help and Assistance for the more comfortable and successful management and performance of the work And First Endeavour to your power to shun all Impediments but especially those that are most likely to stupify and unfit your minds for Consideration they are obvious I need only to put you in remembrance First Take heed that you sin not maliciously 1. with Wilfulness and Presumption For Divines usually distinguish of Three sorts of Sins 1. Sins of Ignorance when through want of knowledge we transgress the Law of God and do that unwittingly which if we had known to be a violation of the Law of God we would not have done 2. Sins of Infirmity such as are committed through the unavoidableness unruliness of our Sense Phantasy or Passion which are not wholly under the power and command of Reason no not when it is truly enlightned and sanctified 3. Such as are committed with Knowledge and Deliberation when it is in our power to avoid them and will not what these are I need not inform you every one may be his own judge These last sort are called by some Sins of Malice and how much such sins as these will hinder all duty as well as Consideration there is no Christian of any experience but knows too well And therefore David prayeth especially against such sins as these Psal 19.13 Keep back thy servant from Presumptuous Sins let them not have dominion over me then shall I be upright and innocent from the great transgression If thou hast any good affection to this duty and art convinc'd that thy Soul will certainly perish without frequent serious consideration thou hast need to take heed of such sins as these Believe it these will wound thy Conscience break thy inward peace mightily provoke the Lord and draw away the Spirit from thee and fill thee with disturbing fears and besot thy mind that it shall not be fit for Consideration or if not such sins as these will dispose thee to hide thy self and get into thee dark and slie consideration as that which will discover thy shame and make thee odious to thy self Never think to bend thy mind to an impartial consideration of God and his Attributes and the Equity of Laws nor to think of thy latter end and the life to come to any purpose or to hear a right answer from thy Soul when thou puttest the question whether it be sanctified or unsanctified whilst thou givest thy consent and allowest thy self to live in any known sin I may say of Consideration as Mr. Bolton said of Prayer That it will make thee leave such presumptuous sinning Or else such sins will make thee to cast off Consideration you may as well hope to reconcile light and darkness as to bring these to any agreement Where Consideration is in any strength there will be no wilful sin or else Hell it self Art thou one that allowest thy self in the habitual neglect of any known duty Canst thou freely indulge thy self in any unjust or ungodly practice Are thy Thoughts at liberty to think vainly and wickedly without curb or controll Is thy Tongue at liberty to utter falshood and deceit to call evil good or good evil to plead any unrighteous causes or to disgrace any way that thou knowest in thy Conscience God approveth of Art thou wilfully proud or uncharitable and art thou intemperate in thy Appetite or Passions or commonly guilty of any such sin that thy own Conscience doth condemn No wonder then if Consideration be an unpleasant work to thee and if thy Thoughts turn away from him that abhorreth all iniquity but that especially which is wilful and allowed It is no marvel that Meditation is seldom or never in the word of the Lord
would more effectually stame and disgrace it thâ—n consideration would and â—â—erefore it saith 〈◊〉 it as Ahab of Micalâ—â— I hate it for it nâ—ver prophesieth good concerning mâ— buâ— evil 1 King 22.8 A little sober serious consideration would quickly tell a man what a worm he is as David saith and no man Psal 22.6 and what little cause he hath to swell and be lifted up and therefore while he hath a mind to be great in his own eyes and in the eyes of others he will not consideâ— 'T is not possible for a proud man whilst he continues to be such to let his mind loose to impartial consideration and meditation in the Word and Works of God He will quickly stumble at this Rock of Offence and dash his foot against the Cross of Christ and despise the humility and poverty of spirit that is such an essential property to all his true Disciples and Followers Isa 8.14 and Rom. 9.32 As ever you would have your minds free for consideration without which it is not possible to be wise to salvation take heed of an insolent haughty mind for such a one is always an unteachable mind 'T is the humble that God hath promised to dwell with and teach The rest will not be taught but say to the Almighty depart from us we desire not the knowledg of thy ways Job 21.14 It 's a deep sence of emptiness and thirst after happiness that makes way for consideration but they that ae full and happy in their own account have no need of it nor will be brought to consider that they are poor and miserable and blind and naked Rev. 3.17 And yet without consideration they are lost for ever for there is no surer way than inconsideracy to the greatest poverty and shame Sixthly If you would tast the pleasure and partake of the great profit that consideration would be sure to bring along with it set your self in good earnest against a fickle slothful spirit I put these both together because I would not multiply particulars too far It is the natural disease of man's Soul since it hath forsaken God either to sit still and pine away in sloth and negligence or else to wander up and down from one variety to another both these extreams are too incident to the perverted nature of man stand in very great opposition to the duty of Consideration our corrupted minds are very prone either to sleep securely or else to dream and wander about either to be altogether idle or busie to no purpose They are both Feaverish Distempers of the Soul only one is the hot and the other is the cold Fit but they are both far enough from that sound and even Constitution wherein the health of the Soul doth consist The great difficulty of consideration lies in the aversness of our hearts to any fixed serious thoughts of any thing much more of God and the life to come and matiers of that nature The mind is of a wandring nature and quickly weary of continued pertinent orderly thoughts of any thing but yet those that have overcome that fickleness of a roving mind as to other things yet are backward enough to think with pertinency life and affections upon spiritual and eternal things It 's easie to let the mind wander from one object to another and very suitable to the fickle mutable nature of man that having left God is become most unlike him This is the temper of the greatest part of the world whose minds are become like a queazy or wanton stomack that must taste of this and that the other dish and cannot keep to any one so their minds and affections are now after this thing presently after another and are more alterable than the wind or weather First They are sick for this or that beloved Object and then by and by they are sick of it just now they are sick for the thought and desire of such a thing and presently they are as sick of the enjoyment of it and quickly forget it Hence it is that the Psalmist tells us That man walketh in a vain shadow and disquieteth himself in vain Psal 39.6 How can that man consider any thing as he ought or look beyond the Face and Appearance of any thing that distracts himself with such variety of thoughts such multiplicity of Objects that have not any any affinity with each other The Eyes of a Fool saith Solomon are in the ends of the earth Prov. 17.24 that is upon every impertinent idle object that concerns him not It would very much dispose our minds to that consideration I am speaking of to make the mind attend and keep close to the duties that concern us and the work that we are about The more we give it a liberty to fly about every where and to think of matters that concern it not the more unfit will it be to be confined to any serious consideration of Heavenly things And as a roving wandring mind is very unmeet for consideration so is a slothful lazy spirit that will not be at any pains in thinking though of the greatest matters in the world That when you would bring it on to consideration draws back and cries there is a Lion in the way Prov. 26.13 and is discouraged at every difficulty That will not undergo any labour first to clear the truth to the understanding and then to bring it to the heart The sothful man hideth his hand in his bosom will not so much as bring it to his mouth again saith the wiseman Pro. 19.24 No wonder if such a mind famish for want of knowledg that will not bend it self to consider of the things that concern its everlasting peace no wonder if the Vineyard of the slothful be overgrown with thorns and if nettles cover the face thereof and the stone Wall thereof be broken down Prov. 24.30 He must needs be Ignorant that will not search and hunt after knowledge and he must needs have a crude raw and undigested knowledge that will not Roast what he took in hunting and will not take the pains to work the truth upon his heart which he hath gotten into his mind Prov. 12.27 If you desire heartily to be rid of those distempers you must use force and violence with your thoughts and confine them when they would wander and spur them up when they would lie Idle Under God man hath the greatest command over his own mind and ought to use the authority God hath given him to compel it to the frequent exercise of this duty as you would deal with your beast that is skittish or jadish so you must deal with your mind if your horse be skittish and unruly you will use the curb and bridle to tame and bring him into order you must use the same prudence with a skittish unrulâ—â— mind that would not be under command but wander after its own imagination On the other side if your Herse be dull and jadish you will
assisted in preparing their hearts and exciting their affections and graces when they draw nigh to God in that most awful solemn Ordinance of the Lords Supper By John Flavel Minister of Christ in Devon Duodecimo price 1 s. 6 d. A peaceable resolution of Conscience touching our present Impositions wherein Loyalty and Obedience are proposed and setled upon their true Foundation in Scripture Reason and Constitution of this Kingdom against all resistance of the present Powers and with compliance with the Laws so far as may be in order to Union with a Draught or Specimen for a Bill for Accommodation Octavo price 2 s. A Memento for English Protestants c. with an Answer to that part of the Compendium which reflects on the Bishop of Lincolns late Book Quarto price 1 s. 6 d. Naked Truth the first Part being the true state of the Primitive Church by an humble Moderator price stitcht 1 s Causa Dei or an Apology for God wherein the perpetuity of Infernal Torments is evinced and Divine Goodness and Justice that notwithstanding descended c. By Richard Burthogge M.D. The Narrative of Robert Bolron of Shippon Hall Gent. concerning the late horrid Popish Plot. The Narrative of Lawrence Mowbray of Leeds in the County of York Gent. concerning the late horrid Popish Plot. Tully's Select Orations All Mr. Gouges Works Octavo Horrid Popish Plot in a Pack of Cards A second Pack continuing a Representation of their Villanous Design from the publication of the first Pack to the last Sessions of Parliament begun Octob. 21. 1680. A third Defence of the Cause of Peace proving 1. The need of our Concord 2. The impossibility of it on the terms of the present Impositions against the Accusations and Storms of viz. Mr. John Hinckley a nameless Impleader a nameless Reflecter or Speculum c. Mr. John Cheney's second Accusation Mr. Roger L'Estrange Justice c. The Dialogue between the Pope and a Phanatick J. Varney's Phanatick Prophesie Sacra Unio or an Holy Union chiefly proposed to the Divided Protestants in England and extensively to all other Christians abroad in the world according in Fundamentals and disowning the Popes Supremacy and Image-worship Whereto is added this needful advice that they all bear one with another in things which they cannot yet in their Conscience agree upon as Rites Ceremonies and Discipline together with the Protestants Religion 's Fundamental Doctrine and four Tables containing the Popish Religion at large and Grecian and Abasine and Muscovian written at this time of need in English and Latin for the good and Conservation of all true Protestants in Europe and all other good Christians in other parts of the world where the Latin is understood By Christopher Jelinger M. A. Some Arguments to assure and perswade the Infallible Truth and Divine Authority of Scripture for the Exercise of that part of Faith that consists in the Intellects Assent Argument I. THose Writings whose Pen-men were Authorized and approved by God must needs be of Divine Authority But the Writings of the Old and New Testament had such Pen-men Therefore c. The Major Proposition is beyond all doubt and past dispute The Minor Proposition viz. That the Pen-men of the Old and New Testament were Men Authorized and approved by God in that very Work is evident in that these Writers did attest and prove the Inspiration they did pretend to by frequent Reall and uncontrouled Miracles which none but God could enable them to do For First They were unquestionably above the power of meer Man Secondly These Writers thereof must derive their power from some invisible Author either Good or Bad But from the Devil or any bad Spirit they could not For First Some at least of those Miracles which were wrought by the Pen-men of the Old and New Testament were without the Spehre of all natural Causation and were such as no created Cause or meer natural Agent can possibly produce by the meer stock of their own strength Now the bad Spirits are no better than Creatures and can work no other waies but by natural Efficiency and Causation and therefore could not do some of these works Such was the Raising of the Dead to Life and the giving sight to those which were born perfectly blind Not to instance in any other Though perchance to cure all sorts of Diseases with a word and in a moment is more than the Devil can seemingly imitate or any one can do that hath not assistance from God Now the Rule is certain A privatione ad habitum non datur Regressus naturaliter if the privation be Total Nam productio totius entis entis ex materiâ prorsus ineptâ are the Specialties of God alone and Prerogatives Royal annexed to his Crown who hath ordained the constant course of Causes and Effects which we call Nature or the Course of Nature and hath made all those Agents that work in that orderly Course which we call Natural Causes Secondly If the evil Spirits could do such works as these which yet they cannot as hath been proved yet it would be inconsistent with the infinite Wisdom Truth and Goodness and the nature and being of that Government which as supreme Rector of Mankind he doth exercise to suffer his Creatures to be thus deluded and to leave Man under an Impossibility of ever attaining to the knowledge of his Will in a rational way and by such objective Evidence as may work conviction upon his own Faculties and the Faculties of others with whom he shall discourse Thirdly And yet if the Devil could do such works and God should permit him neither of which can be as hath been made appear yet it would not consist with his own interest to countenance and credit such Writers as these were and to Confirm Such a Doctrin that 's so destructive to his nature and that tends so visibly to the overthrow of his Kingdom For if Satan were thus divided and should fight after this desperate Manner against himself his Kingdom could not stand Mat. 12.25 Which is the very strength of our Saviours Argument when he was calumniated by the Jews to have wrought those mighty works which he did by the Power of Belzebub Undoubtedly either the Devil himself must want that that 's Essential to an Intelligent Being c. Spirit and void utterly of all understanding or else the man must that can think the Devil would so effectually promote his own Downfal and strike such a blow at the very Root of his own kingdom For we see by Experience where this Doctrine is once received the worship of Devils and all Magick Arts and impious Practices do forthwith vanish And the one true God is served with detestation of Devils And the Doctrine of Christ for Confirmation whereof these works were done forbids us to worship Devils and draws us away from all pollutions wherewith the evil Spirits are delighted Whose power and Force was broken by Christ's coming as Porphyry himself
but that which is opposed to the Private Tradition of the Romanists and hath a certain Moral Universality and is built as to the Certainty upon Common natural and rational Grounds and not on the Romish pretended Authority or Infallibility See Mr. Baxter Pref. to his Book of Infidelity Argument the II. 2. THat Doctrine or those Writings that have been allways owned and countenanced by God ever since they were written must needs be Divine at least if they pretend so to be But the Doctrine contained in the Old and New Testament or the writings commonly called the Scriptures by way of Excellency are such therefore as God did own them in their very Conception and Birth by the many Miracles that did attest them so he hath owned them ever since they were conceived and brought forth in making them instrumental to so great a Change and Reformation in the world The hand of God doth appear most signally 1. In the Plantation 2. In the Propagation of this Doctrine The power and special Providence of God is observable First In the Plantation of this Doctrine if it be seriously considered 1. What instruments he made use of 2. What course they took to plant it 3. The Quality of the Doctrine they were to infuse and plant 4. The Mighty Enemies it had and yet 5. It took Root and prospered in despight of all And for the First viz. The instruments that God made use of that the effect might be acknowledged from him alone It was two or three poor despicable Fishermen and Mechanicks that first broached and planted this Doctrine which God so wonderfully watered and prepared room before it and did cause it to take deep root and it quickly filled the Earth The Hills were covered with the Shadow of it and the Boughs thereof were like the Goodly Cedars So that this Plant sent out her Boughs unto the Sea and her Branches unto the River Psal 80.9 10 11. Who can but ascribe the wonderful effect to God when the Planters of this Doctrine had neither first Learning 2ly Nor parts to carry on such a work 3ly Neither had they any worldly Interest or Authority Si fuerunt Homines rudes imperiti rerum quorum operâ deus est usus in tradendo verbo si non fuerunt summo loco nati si nullis humanis instructi praesidiis hanc rem aggressi sunt profecto oportet doctrinam ab ijs profectam esse plané divinam saith Camero Praelect de verb. dei p. 455. And for the 2d 1 The course that they took It was the certain way to ruin themselves and all their hopes in this world Before they undertook this work they were told by Christ their Master that they must be his Martyrs and bear witness to the Doctrine they were to preach by the Loss of their Credit Liberty and Lives And is it likely they would ever venture upon such a design if they had not good Security that they should be no losers in the End and that the Cause they managed was Gods who would infallibly succeed and reward them And for the 3d. 1 The Doctrine they were to infuse and plant It was perfectly contrary to the Nature and Inclination of those that were to receive it and would certainly expose them to sufferings in the world and make them the scorn and reproach of all Unbelievers which at this time was all the world except a few inconsiderable Idiots The very First Elements of this Doctrine were so cross and displeasing to flesh and Blood which before this Doctrine was received ruled all the world that without the concurring mighty power of God It was plainly impossible that it should be entertained For Men to deny themselves and to take up their Cross and follow Christ and boldly to profess themselves his disciples and glory in his Name who was so despised and hated of all Men To renounce the flesh with its Affections and Lusts To love their enemies and heartily to seek the wellfare of those that seek their hurt and rejoyce in their Calamity To live as strangers and Pilgrims in the world having their only delight and treasure above And to despise the world and all its glory as it draws away the Heart from God To prefer reproach and affliction with the people of God before the pleasures of sin which are but for a season And to chuse heartily to be a door-keeper in the House of God and to have the meanest Office in his Service before the most stately Palaces of vanity and wickedness and the highest Honour in any other Service To lay all down at the Feet of his Maker and Redeemer with the most humble submission being ready to part with the dearest and nearest Comforts when the Lord would have it so In a word to be wholly at his beck in an Active and Passive Obedience These are Doctrins plain and easie to be understood but hard of digestion that grate hard upon the Flesh And yet these were the very Essentials of Christianity which they were to proclaim and command Men in the Name of God with all Authority to receive And to threaten destruction from the Lord to all Refusers How unlikely was this Doctrin to take with Flesh and Blood unless it were accompanied with power from above And for the fourth viz. The mighty opposition that it met with even all the Potentates on Earth the Kings and great Men the wise Men and Philophers the Statists and Polititians counted this wisdom of God meer foolishness And therefore it was the great objection that the Infidels and Heathens assaulted the Doctrin of Christ with that none but the rude Multitude became his Disciples and Followers though afterwards Dionysius the Areopagite Polycarp Justin Irenaeus and learned Origen quite spoiled the Heathenish Hopes and undid this foolish Objection For they saw that it was not want of Learning that made them Christians For Origen had so much that the most learned Plotinus seeing him amongst his Auditors blush'd and after a few words abruptly brake off his Lecture And you know it was the Pharisaical Objection against Christ Have any of the Rulers believed on him But these People that know not the Law meaning those that embraced Christs Doctrin are accused John 7.48 49. Yea the Jews themselves whom God had so much obliged to himself by so many remarkable Favours were filled with bitter Indignation and Malice and did fiercely persecute all that entertained this Doctrin and wanted neither Spight nor Zeal nor Opportunity to crush all that went this way and to bring heavy sufferings upon them Moreover which was the grand Impediment of all to the Christian Faith there were then such swarms of Hereticks 1. Such as professed Christianity but hated it in their hearts and did their utmost to root it up And yet it prospered before their Faces whilst they stood and looked on gnashing their Teeth and fretting That naked simple and illiterate Men should prevail against all manner of
weapons that were in their hands to ruin and destroy it All which laid together is no less than a demonstration of a Divine and Almighty Power in succeeding such an unlikely Work Secondly And as it was at first planted by no less than a Divine Power so the same mighty Assistance was necessary and therefore observable in its Propagation It was impossible that such a Doctrin should spread and subdue the World to its obedience as it quickly did unless infinite wisdom and power had made way and blessed it How could it have got so much ground and have run so swiftly thorough the World if he that rideth upon a Cherub and flyeth upon the wings of the wind Psal 18.10 had not carried it In the space of Thirty Years or thereabouts as appears by uncontrouled History it spread it self far and near not only in Judea and all Asia yea thorough the whole Roman Empire but beyond it also It sounded in the Ears of Parthians and Indians It shot it self like Lightning thorough the places where it made its progress and melted Mens Hearts whilst their Bodies were untouched Though it was such an Enemy to the Pride Pomp and Glory of the World which it was purposely intended to disparage that it might make way for a despised crucified Christ to reign in the Earth yet it soon got into the Courts of Princes and into the Consistories of Sage and Wise Counsellours and into the Academies of Learning and prevailed over all opposing power yea the more it was cut and wounded the more it grew up and shot forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Nazianz. Orat. Duris ut Ilex tonsa bipennibus Nigrae feraci frondis in Algido Per damna per caedes ab ipso Ducit opes animumque ferro Object And though bare Success be no Argument of Truth or a good Cause because we see that Lyes and Falsehood have succeeded and perverted very considerable Numbers of Men. Thus Mahumetism doth prevail over a great part of the World to this day Answer Yet in the Case of the Christian Religion a Doctrin so contrary to the World which hath been propagated not by Fire and Sword but by Argument and Perswasion by Sufferings and Persecution here Success is both a demonstration of Truth and of the Power of God when like Lightning as I said before it shall melt Mens Hearts and not touch their Bodies with any force As for the Religion of Mahomet it 's no wonder that such a carnal Flesh-pleasing Doctrin that doth so highly gratifie the Lusts of Men should so take with them and quickly spread it self especially when it had so many Advantages of Power and Policy to diffuse it Fire and Sword were the Arguments that Mahomet used to support his Cause and to encrease his Followers But Christ took a quite contrary course and very unlikely to succeed but that it had the Countenance and Approbation of Him who knew well enough how to prosper it with a mighty success With which since the Christian Cause hath been so miraculously blessed it 's a Proof beyond exception that God hath owned it and consequently the Scriptures that contain this Doctrin were inspired by God because they lay claim to such inspiration and pretend to be the Word of Almighty God This is more than sufficient to prove in the General God's Approbation of the whole Scripture But yet more particularly Consider how exactly the Promises and Threatnings of this Word have been fulfilled and made good in all Ages and Successions of the Church And this will manifest that God hath owned this Doctrin ex superabundanti After his Predictions concerning his own Death and Suffering and the Manner together with the Means and Instruments of it were accomplished and that he was Crucified by his own Country-men and mocked and spit upon and numbred amongst Transgressors his Garments parted his side pierced and such like circumstances punctually fulfilled according as he had foretold and that he was risen the Third Day and had shewed himself openly to his Disciples for their encouragement and the strengthning of their Faith and that he had ascended to Heaven in their sight He promised that he would send the Holy Ghost and endue them with power from above to work Miracles and to speak with Tongues which Promise was accordingly fulfilled For on the day of Pentecost when they were assembled at Jerusalem which other Histories as well as the Sacred affirm and none contradict He promised also his extraordinary Power and Presence with them and wonderful success and all came to pass in like manner He threatneth the hardning of the Jews and the conversion of the Gentiles And were they not accordingly affected Moreover he promised Blessing and Peace to the diligent observers of his Statutes And have not many remarkable Providences made good this Word of Promise With what joy and inward comfort unutterable have the faithful Servants of Christ triumphed in their very sufferings Many of the Martyrs that have sealed the Truth of Christ with their very Blood have sung at the Stake and have professed an inward ravishment of Spirit I and that Men of a grave and discreet and no Fanatical credulous Spirit Instances might be produced in great number Let Mahomet now or any other Religion whatsoever produce as good Testimony for the Truth of their Religion if they can as what is here produced to declare the Approbation Countenance and Favour of God to this Religion which Christ taught and his Followers embraced and maintained to the death And although God doth not daily shew forth these confirming Signs and Tokens of Christianity or that Religion which Christ in the New Testament hath taught both by his Mouth and Example yet sometimes he is pleased to give such clear and convincing Testimonies and Tokens of his Approbation not liable to any exception that they might be for standing Monuments to others ever after And such as will not acknowledge them but either take them for Fables or ascribe them to Chance or Fortune and act their wickedness in defiance of such Examples such Persons God meets with now and then even still to vindicate the Credit of those former Stories and to reinforce their Authority I could run over the Decalogue which is the sum and substance of the Divine Laws contained in the Scripture and shew you how God hath remarkably punished the more notable and famous Transgressours of all these Laws and the contempt of the Book in which these Laws are contained and the derision of his Messengers which he hath ordained to proclame and expound these Laws and to provoke and perswade Men to the hearty observance of them It would be an endless labour to produce all the Instances that are to be found in credible Authors of this kind So much in Confirmation of the Second Argument Argument III. 3. THose Writings that contain peremptory Predictions of Future Things purely contingent which no eye but God's could possibly foresee