language heavenly discourse godly conference the sweet breath of their sound hearts in an hypocriticall age the evidence of their hearts fullness of piety thus venting its abundance the expression of their care by the words of the wise to preserve knowledg whilst the evil communication of the prosperous prophane did corrupt good manners They that feared the Lord spak often one unto anthere whence we shall propound to your serious thoughts Doct. this observation or point of Doctrine The success of prophaneness must stir up the truly pious to speak often one to another Or thus Prospering prophaneness doth provoke the godly to frequent câ—nference Many are the exercises of piety enjoyned by the Lord to be duely performed by his people some are personal concerne only a particular soul but others are publick to be used unto the conviction of the wicked confirmatioÌ„ of the godly against all temptations that assault them and these are not only the administrations of word sacraments in and to the Church in general but also admonitions expostulations of particular Saints in more private and particular societies expressing the thoughts of their hearts by the help of the tongue and communicating their gifts and graces to each other by godly religions conference Godly conference and christian confabulation is an absolute duty and apparent act of the Communion of Saints Incumbent on all the members of Jesus Christ and brethren in the faith to be carefully performed by all that pray for and in their places propagate the perfection of the whole body by the supply of every particular Joynt This dutie is not indeed fixed unto time place and order as are some other acts of worship and dueties of religion but to be exercised as occasion calls for it and opportunitie doth enforce it no condition time or season is unsuitable for holy conference when ever good men have occasion of commerce and opportunity of serious communication yet some estates of the Church doth more enforce it and an enquirie of opportunitie to enjoy it then others when the tongues of the wicked do walke proudly through the earth the tongues of the godly must be tuned for Heaven when the prophane glutted with their prospering prouidences do speak pride and blasphemy and that in talking stoutly against God and and openly affirm it It is in vain to serve God it is no profit to walk mournfully before him all the day for that the proud are called happie Then above all times is it a time for them that feare the Lord to speak often one unto another though our words must be always seasoned with grace and our care must ever be to admonish one another yet more especially when assaulted with the temptation of prospering prophanenesse then our ordinary language and our often discourse must be holy conference This hath been the care and carriage of them that feared the Lord in all ages of the world you shall not find the old World filled with pride security and sensuallity but Noah the preacher of Righteousnesse will be speaking of and preparing for the approaching Flood Nor shall you read of the Captivity of Righteous Lot but also of Abrahams consultation with his chatechised servants for his rescue conference with Melchizedeck Israels oppression cannot increase by the pride of prosperous Egypt Gen. 14. but Moses Aron will confer of the mind of God concerning their deliverance and their own duty towards it Exod. 4.14.15 16. Sauls pride and blasphemies passe not without the serious conferences of Jonathan and David Sam. 18.19 Job is no sooner brought into distresse but his friends gather about him to conferre of the things of God though they make false conclusions yet they discoursed right â—eligious premises Ahab succeeds not in his idolatry but we shall finde the Prophet Elijah and Elisha and he and Obadiah in godly conference nor can Jesus Christ be crucified and blasphemed at Jerusalem Luk. 24.13 but his disciples will discourse as they walk to Emmans of the things that befell him nor shall the Roman Emperors in their prosperitie oppresse the Faith and afflict the Romane Christians but the Apostle Paul longs to see them to the end he may imparte unto them some spirituall good that they may be established we shall not read in sacred or Ecclesiastick storie of the successe of prophaneness which did not stir up the holy conference of the godly The fellowship of the Saints is never so visible as in the suffering seasons of the Church Arius prosperity unto persecution made the Orthordox resort one to another with frequencie Marian pride in the successe of Poperie made the Protestant reformers to confer with diligence the things of truth and of salvation the late prelaticall crueltie was the spur of the Puritans Conventicles as in derision their holy conferences were called for in such times as these if ever Communion of Saints is necessary profitable and comfortable for then they That feare the Lord speak often one to another By way of complaint of sin and sorrow the wickednesse of men and darke providences of God that the heart may be affected with both and they may as becomes them mourn for the abominations which abound and the blasphemies which are proudly belched against God his name truth Ordinances and people in this day of prospering prophanenesse and duly pray the diversion of these darke providences which are so dishonourable to God and discouraging to Godlinesse sin must not succeed in the World or sorrow seize on the Saints without their sensible observation and sad but serious expostulation with God and each with others by way of confirmation each of others spirit against the strong influence of so sore temptations we have before noted that the prosperity of the wicked is a very great stumbling stone to the godly at this David spurned and had almost slipt unto the condemning the generation of the iust Psal 7.3.7 and charging vanity on the course of piety On this Peter fell to the denyall of his Lord and Master making him with more then ordinary earnestnesse enquire his affection to him Peter lovest thou me Peter lovest thou me Peter lovest thou me It is strange if Ahabs insolency in his Idolatry make not all even the best of Israell to halt between two opinions and most to fall into flat and open Idolatry when the multitude do evill those few who will not follow them have need to cleave close together if ever the feâ—ble knees must be strengthened it must be when they stumble at the prosperity of prophanenesse If ever the godly will be armed against impiety it must be when it ascends the there and becomes the stirrop of authority and sole principle of preferment and if they will ever speakne couragingly of waiting on God and walking with him in holinesse it must be when most men discouragingly determine God hath forsaken the Earth doth not regarde the righteous It 's in
give me leave therefore to appoint the borders of your holy conference and that you may never hereafter pleade ignorance I will tell you what private Christians in their conferences may do and what uâ—der the pretence of conference private Christians may not meddle withall as they tender the edification of the Church advancement of Religion and salvation of their own souls First then there are seven pâ—si ive and speciall acts of conâ—erâ—â—ce and Communion of Saints which particular Christians and private brethren not onely lawfully may but in duty must discharge each with and towards other and they are briefly these 1. Private Christians may and must pray one for another in the behalf of themselves and the whole Church of God prayer is indeed an act of publick worship to be done in and by the Church whose mouth must be the Ministers of God Joel 2.17 But it is also a private and personall duty to be done by every child of God in secret and in society It is Required that every Christian do it and that believers do pray one for another James 5 16. And it is the promise of the covenant of grace that families and tribes shall every of them pray apart and in the times of the Churches perplexity even private Saints though there were no Ministers among them should go together and pray in Communion and by joynt supplication thus did the men that feared God in our Text and the many who were gathered into the house of Mary the mother of John and were praying in the day of Herods Rage acts â—2 12 Some have been angry at but never durst argue against the practice of Christians in private fasts and prayers no it is their duty and priviledge 2. Private Christians may and must confess their sins one unto another none but Papists will confine confession to a Priest or publick officer sin must indeed be sometimes confessed in and to the Church when she is become the object of offence and scandalized by the miscarriage and so the finner become the subject of her censure but private brethren may not onely confess their sins one unto another as they are the parties offended but as they are brethren and subjects of pity and of compâ—ssion who seeing his brother sin a sin not unto death will pray for him and it shall be forgiven him private brethren must not onely pray against the guilt but power also of each others lust and must not onely pray against sin but be serviceable by other means to the subduing the strength thereof and saving the soul from the error of his way and therefore it is commanded that common Saints do confesse their sin one unto another I presume I need not advise prudence in the choice of those brethren to whom we will commit such secrets 3 Private Christians may and must in their private conferences Check and Rebuke one anothers impieties and miscarriages fraternall correption is a duty beyond all exception commanded of God Thou shalt in any wise Rebuke thy brother and not suffer sin up on him Lev. 19.17 Appointed by Christ if thy brother offend tell him of his faults between thee and him as an hinderance to sin and help in temptation exhort by way of Rebuke one another least ye be hardened through the deceitfulnesse of sin It is the provocation of Repentance balme of a wounded conscience desired by David Let the Righteous smite me it is the Restitution of a Relapsed soul Gal. 6.1 The private mans passage to glory and provision for honour covering a multitude of sins and converting the soul James 5.19.20 The end of mutuall confession is mutuall Reprehension these are the wounds of a friend more faithful then the kisses of an enemy Prov. 27.6 Where let it be Remembred that Reproof is the wound of a friend done in Charity not out of office with pitty and successefull by its truth and justice not with power prevailing by its Authority 4. Private Christians may and must counsell and quicken each others graces And so spur each others duties say come let us return unto the Lord let us joyn our selves to God in an everlasting covenant they must consider observe have an eye unto each others ways and walkings to warm the cold affections and provoke unto love and good works none but the slothfull in duty and slaves to prophanesse can be angry at or argue against the private Rebukes and exhortations of holy conference 5. Private Christians may and must comfort one another in their anguish and affliction sanctity supplanteth no act of society but sets us in a better capacity to perform to Reason much more religion leads friends to visit Job in his afflâ—ctâ—oâ— for to him that is afflicted pity must be shewed by his friend The not speaking consolation was the mistake of Jobs friends in all that long conference they had with him when our friends interr their dead we are directed to comfort each other 1 Thes 5.11 by conferring of the Resurrection of the body the speaking of promises and providences of God so as to prop up a sinking soul to strengthen the feeble hands is the work not onely of publick communion but also of private conference the consolations of God must not be concealed but imparted as occasion requireth unto the good of others 6. Private Christians may and must coÌ„plain of the evil of the times to affect each others hearts with sence of and sorrow for sin or Gods sad providences mens stout words against God must be matter of expostulation to them that fear God Jonathan David must into the field to confer of Sauls wickedness and cruelty Israels abomination must be made mention of among the mourners for it the dâ—eadfull dispensations of God at the death of Christ must be the matter of discourse to the Disciples as they waâ—k to Emmaus every soul must see Gods hand observe Gods providences and make the prosperity of prophaness and escapes impiety the matter of discourse unto his own and other mens discretion to a due demeanor and suitable conversation 7. Private Christians may must confer with each other of the things of faith and salvation none but Papists who lock up the knowledge of the truth from poor souls and the people of God and impose on their faith what the Church doth believe will make it heresie to enquire into and debate of the Articles of the Creed Obadiah may without any sin or disobedience expostulate the injunctions of the Prophets and it shall be a note of Nobility to the Bereans to enquire into the Scriptures to finde the verity of the Apostles doctrine This is no other then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Christian conference allowed and enforced by the ministers in jus divinum ministerii cap. 5. Pa. 81. of this City Nay and was honoured by our Saviour in joyning in society and debating with the Disciples that went to Emmaus the death and resurrection of himself those
oâ— private and personall exhortation is plainly prescribed and duely bounded and the evill incident thereunto carefully cautioned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is not to forsake the publick assemblies clearly expressed in the Greek word which signifieth not onely a coming together in the synagâ—gue or plane of Assembly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that in a concourse or multitude and great number and also in the discretive particle but dâ—fferencing the exhortation one of another from the duties to be attended in the assembling of our selves together and enforceing the caution by a sad instance and observation of an evill custome to be avoided as the manner of some is so that schisme from the Church appeareth to â—â—ve been an old attendant on the conâ—erences of the godly Calvin on this Tâ—xt tels us we may here see that of old Schisme from the Church doth ariâ—e from the contempt thereof in men prâ—ud of their seeming sanctity in muâ—uall exhortation and Pareus doth wâ—ll note that whilest we admonish and exhort one another â—he Apostle doth commend to us Reverentiam Erga ministerium Ecclesâ—ae studium frequentâ—ndi Ecclesiasâ—â—câ—s Caetus Râ—verence and Regâ—rd to the publick ministry and Assemblies And as the holy Ghost doth give us the command of confeâ—ence with the caution of its inconvenience to be prevented by this Aposâ—l so we shall find the same duty eâ—jâ—yned by another Apostle with the suggestion of the self same danger Jude 20. verse But ye beloved Edifie one another in your most holy faith the discretive particle leads us back to something before spoken that is the properties of wicked sects seducing and seduced souls who did separate from the Church and are therefore branded with it These are they who separate sensuall not having the spirit verse 19. And are set as evill examples to be avoided but ye beloved that ye may not separate Edifie one another Holy conference should fit us for and fix us in the Communion of the Church and be our fence against Schisme and sinfull separation So that Christians be conversant in your private conferences but carefull that you grow not by them into contempt of Gods publick Assemblies Vse your domestick soâ—ieties but despise not the Church of God take heed that you never give a parity much less a priority to your Charitative instructions with ministeriall authoritative injunctions to your friendly conventicles as brethren with the congregation of Saints in the Church of God keep not so close in private as to neglâ—ct the publick administrations of God give both their due pay your Tith of Mint Cummin but Omit not the weightier matters of the Law know that your exhorting admonishing speaking one to another is a duety but preaching hearing and the Ordinances of God in the Assemblies of his people are greater duties for these are publick that private these to the Church and whole body that to friends brethren single and particular members these by office and with the authority of Jesus Christ that is performed in Charity at the good will of men These are fixed and positive acts of worship for time place method order that occasionall when where and how we can get opportunity these essâ—ntiall to the being of Religion and salvation of the soul That convenient comfortable quickning advantagious and to the well being of the soul so that there can be no parity between them much lesse may we overthrow the publick and standing worship of God by our friendly and fraternall intercourse those that make holy conference an occasion of contempt of publick Assemblies may edifie fancy but not faith may grow in knowledge but not in grace may make Religion shine with a little splendor but not stand in a storm for they do fasten it with a sinful peg or however Schisme is by the Saints of our age minced and made of no moment it will prove destructive to the Church and damnable to the soul for being divided from the body they have forsaken the head and fall into an impâ—ssibiliâ—y of nourishment how horrid are the prophanesses both doctrinal practical acted by the pretended Saints of our age who have sprung up from their private Conventicles into an open separation from the Church and have improved their desired Toleration to the confusion of the Church increase of all heresie error and oppression of truth and order Take heed that ye exhort one another but forsake not the Assembling of your selves together as the manner of some is Caution 2 But a second caution in the exercise of holy conference is this Set not upon soul Edifying acts which are out of your sphere the Edification of the Church is â—he great end of all Gospell-administrations and friendly admonitions of the brethren and to be pursued with the utmost diligence God haâ—h givâ—n Apostles Prophets Evangelâ—sts Pastors and Teachers unto the Edifying of the Saints He hath appointed every joynt to be duely serviceable by Admonition Reâ—uke and consolation each of other as brethâ—en He hath prescribed many different waves and means unto the accompl shment of this great end and Nehemiah-like studious to have the work of the Temple to go forward hath distributed men into their severall stations and to distinct employments in which each one must attend and nothing doth more hinder the work oâ— God or b ing dishonour to Religon then disorder and stepping out of our own places to employ our hands in what is not to us allotted Publâ—ck ministery and private conference are both appointed and conducible to the Edification of the Church but in their proper places and order The ministers of God may not hinder the people of God from their holy conferences Preâ—atical violence against piou Communion of brethren in praying each with and â—or other and speaking one to another wâ—s no mean pul-back to Re igion nor must privaâ—e conference Encroach upon publick ministry or intermeddle with its administrations Vzzah's upholding of the Ark when Shaken doth but hinder its march towards its Resting place if men sinâ—ully break order and stâ—p out of their places the work of God must be hindered whilst his angry hand doth Reduce them into order again the straining of the priviledge of private Christians unto their presumptuous medling with the work of Gospel-minâ—stry hath made the sun of the Gospell stand still nay go backward among us and so weakened piety that the very sinews thereof are shrunk and irreligion increaseth unto blasphemy and almost Atheisme Let it be your care Christians in your private Conference to keep within compass and manage those things which onely belong to private Christians meddle not with matters that appertain to the ministery though they be edifying to the Church yet they must be extended by men of office consecrated to and invested with authority for such service I would not abridge private Christians of the least of their priviledge nor have them in their conference Go one step beyond their bounds
and practiseâ— direct contrary to Scripture precepts and have not they who fear the Lord need to speak often one to another the Colloquies of the ungodly and conferences of the seducers and seduced from the faith do every where abound and shall the men who are sound in the faith zealous for true religion cleaving to the covenant of God with constancy be estranged one to another if ever you had need to strenghen one anothers hands and hearts now is your time there was not more need of Saints frequent conferences in times of Popish persecution and prelaticall restriction then in these dayes of sinfull liberty by shamefull Toleration of all impostors the less restraint is laid on you by the Church or state you should be more watchfull one of another and carefull to kâ—ep each other from the use of your prophanely allowed libertâ— know you that it is a saying beseeming a cursed Cain am I my brothers keeper have we not evills to complain of do not men speak stâ—ut words against God is not all possitive pâ—ety under a pretence of holinesse denied do not men say it is in vain to serve God if you have any sence of Gods honour any zeal for true Râ—ligion any feeling of the foâ—ce oâ— temptation any pity to your weake brethren any faiâ—hfulnesse to your own souls any fear of God be quicknâ—d to holy conference flock together seâ—k opportunities of mutuall Colloquie and having found them see you speak often one to another This duty of holy conference especially in evâ—ll times is in it selfe so evident and so excellent that none do or indeed can deny it I shall not therefore stand to enforce it with motives but referre you to the reasons of the Doctrine before urged which you will find to be quickning considerations thereunto I shall onely present you with some directions unto the right discharge and management of holy conference for it like other good duties doth mâ—ny times miscarry by the râ—sh and unadvised management thereof many I must confesse have been the mismischiefes which have redounded from the private conferences of the Godly especially in this City in so much that although the duty hath been allowed and enforced with thâ— publick authority of the ministry of this City in their jus divinum ministerii Cap 5. pag 78 â—9 90. Yet many par icuâ—ar Paâ—tors to some of their peculiar charge have seen cause in a way prudentiall to discountenance and almost disâ—â—low the conferences of pâ—ivâ—te Christians especially with their fixed circumstances that so the inconveniences accidently thence arising might bee avoided I would gladly divide between the duties and their discommodities I dare not debarre Christian-liberty though I would it mâ—y be wisely enjoyed nor interdict the posi ive duty but wil endeavour to instâ—uct you unto the due management and exercise thereâ—f that the evil and inconveniences thereof may be prevented herein I shâ—l prâ—â—eâ—â— yoâ— with some cautions and some directionâ— 1. Some Cautions of evill to bee avoided in holy conferences which must be carefully observed by â—uâ—h as will speak one unto another to edification not destruction and they are these viz. Caution 1 Separate not from the Church sleight not publique assemblies whilst in zeal you frequâ—nt private conferences it is a sin to be noted to our shame â—hat conferences of private Christians have given occasion to schisme and sinfull separation from publick assemblies justifying our late prelacy in their violent resistance of the private conventions of Christians as Conventicles opposite and destructive to Church assemblies we cannot on serious observation but see that the sinfull Schisme of Independency and shamefull separation of the Congregationallists was founded in and nourâ—shed by the fixed conferences of private Christians and how many are there at this day who leave the publick assemblies break from the Communion of the Church disown publick Ordinances and despise them only creep into private houses and spend thâ—ir Sabbath in Colloquiâ—s if not quaking soliloquies mutual discoursâ—s of the things of God and so not only withdraw from but set themselves against the Church and the publick assemblies of Gods people now although private conference is a duty yet the improvement of it to the neglect much more the contempt of the Church and publick assemblies is an horrid impiety This prophane fruit is not the naturall result of conference but is enforced fâ—om it by the câ—rruption of prophane hearts cloathed with the pretense of piety and drawing wicked conclusions from just premises the loose heart â—hinks private exercises to be sufficient and so makes them jostle with publick acts of Religion and the proud heart not enduring the subjection of disciples to be taught with authority in the name of Christ thinks it is better to abide in privâ—te Conference where he may play the part of a Teacher and proudly acts his supposed gifts and abilities for instruction or mans curious brain is so busily captious that it cannot be confined at any time to positive and convincing assertions of truth but must be conversant in that exercise in which he may captiâ—usly propound his criticisms and groundlesse scrupulosities or sceptical objections against plainest principles all which being to much to be allowed in private conferences doth make hearts not awed with divine pâ—escription of method and order of holinesse and not apprehensive of the consistency of publick and private duties nay the priority and preheminency the publick hath of all private means of edification to which the private must give place and not affected with the conscience-binding authority of publique administrations of instruction wherein God him self speaketh above the charitative admonitions of brethren wherein though the thing spoken be good and true yet it is but the advice of men and wants the authority of God to enforce it too much to cry it up and content themselves with it untill the devill taking at mans disposition doth tempt and prevail unto a neglect of publick ordinances a separation from the Church and sinfull withdrawing from the solemn assemblies and shamefull contempt of the publick Ministry prophanely pleading for and blasphemously defending their impiety urging gods words agâ—inst Gods worshâ—p and arguing wee must speak every man to his neighbour and enquire every man of his brother what hath the Lord answered we must teach one another saying know yee the Lord and shall not need any to teach us This forsaking the assemblies and separating â—rom the Church is an evill and inconvenience so dishonourable to Religion and dangerous to the soul and yet so incident unto the holy conferences of the people of God that the holy Ghost hath taken notice of it and bounded the command of private conference with this very caution concerning publick assemblies Heb. 10.24 25. Consider one another to provoke unto love and good works not for saking the assembling of your selves togâ—ther as the manner of some is but exhorting one another in which the duâ—y
not yet to have been consecrated to this holy function Thus then Christians I have plainly prescribed and let you see what is your priviledge and what will prove your dammage wherein you as private members and particular joynts may duely make a supply unto the edification of the whole body of Christ and wherein you may be dangerously prejudiciall to the Church and destructive to your own souls all holy duties are to be managed with feare but especially those which are occasionall and at humane liberty wherein without vigilancy and great care we shall be transported by Satans temptation and our own corruption whilst we are tickled with a desire to distribute what we have Received and quickened by the sence of duty to communicate gifts and graces by exhortation rebuke â—nd admonitions we are too Ready Rashly to manage it not Regarding the place wherein we stand and the method and order whereby we must be serviceable to the edification of the Church but break all bounds and presume to turn preachers and assume to our selves all ministerial power and authority pressing on all the acts thereof constiâ—uting Churches consecrating things and persons communicating to the Church in the name and stead of Christ casting out of the Church cancelling conscience concluding orders for the Church commending Gods blessing to the Church I would our sinfull age were not a sad comment on the exorbitancies of Religious conference You take it ill if your priviledge be not asserted in its latitude but think much to be confined to your places as you would not have your Ministers discountenaÌ„ce your conferences drive them not into a sinfull extent avoide the evil that your nature gathereth from them for Gods own occasionall institutions are to be Removed for the prevention of a greater evil as was the brazen Serpent to prevent Idolatry Christian liberty must be restrained when it giveth occasion to Schifme Rebellion and Impiety know therefore that the Church will never be edified by your doing acts of edification out of your sphere and without authority keep at an equall distance from acts of prophanenesse and acts of piety not belonging to your places It is all one in divine acceptance to omit and overact a duty not to serve him and not to serve him in our stations for however men deem he is a God and God of order and order the beauty of his holiness must shine more brightly in the Church then in the world Now that I have bounded your liberty in holy conference by fit cautions I shall direct your duty unto the right discharge of it that it may be honourable to religion profitable to the Church and comfortable to your own souls The directions I shall suggest are three Propound unto your selves Right Direct 1 matter whereof to confer each with other all things Revealed and known may be matters of discourse unto men but all discourse befits not Christian men I need not tell you that Rude Ribald language foolish jestings vile calumniations and contrivancies of prophanenesse and wickednesse are Repugnant to and unfit for humane discourse It is a shame the Tongue mans glory should ever be stained with such language how much more is the contrariety thereof to holinesse and Christianity this may be the language of the prospering prophane men which must provoke our speaking one to another by way of complaint that men should be so wicked but must not be once named among you as becometh Saints The affairs of the world and concernments of our temporall and present estate are matter of Colloquie fit for humane society and may in all commerce be lawfully conferred of by Christian souls sanctity doth not make us cease to be men if we will not confer of the things of the world we must go out of the world but but yet these things fall into Christians discourse as men not as Saints and common prudence will guide in the exercise thereof The conference which we have under coÌ„sideration is Godly speciall belonging to Saints stirred up by the stout words of the wicked and successe of sin springing from the fear of God and thoughts of his name therefore the matter propounded to it must be holy and Religious like the language of the vertuous woman your mouths must be opened with wisdome and the law of kindness be upon your tongue Prov. 31.26 So the matter must be generally good even the word of God which must dwell plentifully in us in all wisedome unto teaching and admonishing one another Col. 3 16. Our discourse must be such matter as is savoury seasoned with salt administring grace and edification to the hearers Col. 4.6 No corrupt communication must come out of your mouths but that which is good Eph. 4.29 Good men must like housholders bring out in holy conference things new old but always such as may witnesse them to be Scribes instructed to the Kingdome of Heaven Mat. 13.5 So that in general the â—ind of God word of truth doctrine of the gospell must be propounded as the matter of your conference but more specially propound not to your ordinarie coâ—ference 1. Jewish fables and genealogies or vain jangling notions frivolous matters which minister questions rather then godly edifying in the faith 1 Tim 1.5 fables because frivolous not because false as Calvin â—otes on the text many genealogies and other criticismes are recorded in the Scripture as necessary appendants on the things written which in themselves are not proper matter for conference because unprofitable and the debate of them will be but a laborious loss of time a task not worthy the toil like an Olive or Date stone hard to crack or cleave and affording no kernell when divided holy conference must be employed so that it should not fail of it's end or hinder union and therefore we must see we never make that the matter of it which may genderst rise occasion snarling administer questions but afford no instruction or edification Suetonius tells us that the curious canvasing of the genealogie of Priamus to find out the Pedigree of Aiax and Achilles was ridiculous to all sober men if frivolous things must not be the matter of humane much lesse may they be the matter of Christian debates 2. Conferre not of curious and nice critical cases of concâ—ence Râ—m 14.1 We are required to recâ—ive such as are weak in the faith but not to doubtfull disputations that is criticall debates concerning Christian liberty which indeed stirre up scrupulosity but do not edifie the weak will by scrupulosity of conscience be discouraged in the ways of piety let them not therefore be in your conferences perplexed with such enquiries doubts are soon started and easily raised but not so soon resolved it is sad when soul tormenting scrupulosity becomes the effect of Christian society 3. Conferre not controverted matters of discipline and order in the Chrrch the things of salvation may be enjoyed in the Church where discipline is much wanting and
his Embassadors speaking to the whole Assembly it becomes not private Members to be speaking one to another the Lords day is designed of God himself unto duties of Religion publick domestick and personall and acts of society must be occasionall It is great folly nay grosse prophanenesse to spend the time of Church edification and instruction in private colloquie I would we had not known some good men guilty of it do not many among us get into a private house and employ themselves in holy conference unto the negleâ—â— nay at length the contempt of publick ordinances or must we fix for holy conference the time which is our families that is to say the feason of our particular calling in which we ought to labour unto the subsistance of our selves and family when poor men leave their trades and spend much time in the society of the Saints and holy conference but leave their families in want their affections to holinesse may be commended but their indiscretion is to be blamed no exercise of holinesse which is private and occasionall must hinder our particular callings when God teacheth we need not teach one another and when hardship hinders speciall acts of holy society it is not required at our hands 8. Nor must you manage your conference with more caution in reference to time then to the Place all places are in point of holinesse alike but not so in point of prudence â—he people of God may occasionally conferre in any place and so in the Church as well as an house but when by mutuall consent you make conference a fixed duty you must in prudence avoide the Church for private duties do not become publick places the Church is a place purposely prepared and preserved for publick Assembly and administrations of the Church and therefore bears its name Church as the notation of its nature and by long and uninterrupted custome and practice of all Christian ages and nations all holy exercises in these publick places have the Church for their object and presuppose ministeriall authority for their form avoid therefore these places as you would avoid all enchroachments on the holy function of the ministry and the appearances thereof 3. Nor must we have more care in reference to the time and place then the manner of holy conference let us us not instead of conference make set and formal discourses after the manner of ministeriall instruction I have come into some private societies who have assembled to confer and heard one man preach to the rest rather then conferre with them and I have indeed sadly observed that society to be a nursery of presumption to the ministry I do not say that private Christians are prohibited from inferring doctrines from Scriptures and enforcing them with reasons and application I doubt not but masters may thus do in and to their families and tutors in the university to their pupils each according to their capacity but for private Christians in any fixed friendly society thus to do is in my eye without the least of warrant for they want not only the ministeriall but parentall and magisterial authority which should award such a kind of instruction I do believe the propheticall priveledge of a believer is prescribed and limited to those whom nature hath put in subjection to him and will not nay must not be extended to his Peeres brethren moreover they in so doing destroy the duty to which they pretend for their work should be to conferre by colloquy to communicate each to other their businesse is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mutual debate expostulation colloquie each speaking to other answering one another when speak in order proposing their doubts urging their objections imparting their thoughts and so communicating one unto another which is clearly destroyed where one only is the speaker all the rest are hearers should a stranger come into such an assembly and observe that one instruct the others and that withall magisteriall nay ministeriall circumstances could he call this a conference or would he not rather conclude it a preaching to the Church 4. Prudence must direct us unto order in our conference as wel as care in respect of time place and manner confusion is incident to and must be carefully set against by all society when the godly meet to conferre they must be orderly in the matter of their conference laying the foundation before they rear the superstructure acquainting themselves with Rudiments and principles before they enquire into higher matters of faith there are many things in Religion which men whilst weak in or ignorant of principles are not able to bear first conferre of matters essentiall to saith and then go forward debate the duties before the dignities of a believer the high flown Saints of our age can conferre of nothing but their priviledges and high enjoyments of God Christ and the spirit and so nourish pride and fancy but not faith and as you must be orderly in the matter debating what may profit more then what may pleas so also you must be in the manner speaking one unto another and one after another suiting an answer proper for the thing propounded not speaking all at once unto confusion and distraction whatever coms first into your mouth without any care of it's pertinencie to the thing discoursed Having then associated each with other and made your holy conference a dutie in it self occasionall and transient to be fixed manage it withall wisdome in respect of time place manner and order for by the miscarriage of these you do expose your selvs and exercise unto scandall and just censures giving way to the Devill in a little you lay your selves open to temptation conference in the time place and manner of gospell ministry is but a praeludium to the prophane contempt and presumptuous undertaking that holy function give me leave to enforce this direction with a sad example of the sinfull issue of the imprudent management of holy conference which hath fallen within my own time and knowledge which proved the prologue of apostacy from the Church and Covenant of God unto the men that used it In Audly parish in the County of Stafford lived many eminent professors of Religion with whom I have had sweet Communion and taken sweet counsell many times many of them were men of eminent parts unto prayer and conference in which they were very conversant in processe of time they fell under a very weak dul ministrie which gave them occasion to be more frequent in their conference each with other and especially on the Lords day pretending by themselvs to make up the defects of the ministry which was over them untill at length they fixed their conference on one day in the week and sometimes on the Lords day to be held in the publick place or Church and did cal unto it by the tolling of the bell one of them more apt then the rest spake unto the rest of which miscarriage in a private duty
of piety against the pride of Saul Paul whom bonds and imprisonment did attend in every place Origen the pillar of truth against Pagan philosophy Athanasius that hammer of the Arrian Haerisie and Luther that trumpet of the World and monster of men for his opposition of Pope Empire and Devill These and such like are monuments of divine support preservation and favour because patterns of true courage zeal and piety Antipas must not onely have an honourable mention but be made an honour to the Church at Pergamus because Gods faithfull Martyr slain where Satan dwelleth and it shall be the onely note of Renown to the Church her self to dwell where Satans seat is and yet to hold fast Rev 2.13 sinfull compliance shamefull connivance and odious Toleration of false Religions is the blemish whilst zealous constant adhoerence to God and couragious opposition of impostors is the duty only dignity of seven famous the Churches of Asia this is the especiall service enjoyned and expected and when it is done cannot but bee esteemed God loves to see our garments clean and unspotted insoyling and dirty times hee must lend an eare to that one tongue that speaks for him and his truth against common talk and cause a book of Remembrance to bee written for them that repine at the prosperity of prophaneness and read Lectures of patient pursuit of piety when it seemes to be in vain to serve God and make them Jewells in esteem who were soeâ— in efficacie and operation sparkling in adverse time and spare them in the day of his visitation who spare not them selvs nor are spared by others in the hour of temptation It adds no smal Emphasis to prayer when we can appeal to God for thy sake we are killed all the day long and are counted as sheep for the slaughter All this is come upon us yet have we not forgotten thee or dealt falsly in thy covenant But so much for the second Reason The Godly and their holy exercises in evill times do 3d Reason and cannot but meet with speciall acceptance because God is specially engaged to reward them with the pure the Lord cannot but be pure and righteous towards the righteous though he doth not always discover it unto humane sense yet he is so iâ— himself and his peoples faith his love once fixed is never reâ—â—ved but yet it is not ever displayed or discerned It is consistent with the sharpest of chastisements though seldom so conceived In justice wisedom and faithfulness he many times hides his face from his dearest David and giveth the beloved of his soul to the oppressor suffereth proud men to prevail and trample on his truth and people succeed in such horrid impiety as may make the wicked to say God regardeth not the righteous and it is in vain to serve him nay it may stumble the Godly themselves and make them almost slip and say in vain have I washed my hands in innocency and God hath forgotten to be gracious but yet whilst God standeth at this distance from his people and seemeth so much to own and countenance the wicked God is bound to spaek with reverence in unviolable bonds to respect the righteous and openly even in the sight of men to give publick testimony of such special respect Hereunto he is engaged not onely by the common course of piety but by speciall engagements and peculiar obligations which arise partly from himself and partly from his people First God engaged by himself God is under speciall engagements of speciall respect to them that are Godly in evil times and that from himself and they are two the 1. Vindication of his name and properties 2. Verifying his word and promises The first engagement that lyeth on God to shew respect to the godly in times of prospering prophanenesse is the Vindiction of his name and properties So long as the wicked prosper and the godly are oppressed Gods properties are clowded and his name contemned but after returne of the godly the cloud is dispelled and contempt discharged the favour of God is extended to the righteous of out his feare of their enemies For God is jealous of his name and glory and will not suffer the honour thereof to be given to another Gods chastisement of his children is many times checked by the pride of the rod which riseth up against himself whilest it rageth against his people the prosperity of the prophane and perplexitly of the pious puts God on the Vindication of his power and justice holinesse and truth All which are arraigned at the Barre of humane fancy and there condemned some times and that often the wicked charge God with positive impotencie but ever attribute to themselves the acts of his power in their owne prosperiâ—y his people â—fflictions they often say because God was not able to bring them into the Land of which he sware therefore he slew them Numbers 14 16. And what is the Lord that he should deliver out of my hands Is he able to do more then the Gods of Hamath and Arphad and the Gods of Sepharvaim dumbe Idols that had no power saith railing Rabshakeh Isa 36.18 And so tauntingly insult over the faith of the godly with a Where is your God and he trusted in God let him save him if he will have him Christ cannot be crucified but his Divine power must needs be denyed with a now he cannot come down from the Crosse and save himself who would build the temple in three dayes these are the wild conclusions of such as know he had saved himself from their rage untill the appointed time and when they do not positively speak Gods impotency they attribut to themselves the â—ct of his power and crie our hand is high and the Lord hath not done all â—his D ut 32 27. And by the strâ—nâ—th of my h nd have I done it and by my wiâ—d m for I am prudent Isa 10.14 So that there is a necâ—ssiâ—y laid upon God to restraine his wrath towards his provoking children least the enemy behave himself proudly and say my hand hath done it and God must râ—scue Isâ—â—â—ll froâ— Assyria the rod of his anger because The Rod shaketh it self â—gainst him that lifteth it up So that a more pregnant argument cannot â—e urged in praier for Gods appearance then the necessity of making known his power unto the end of the Earth Nor is God more engaged to vindicate his power then his Justice and holinesse how often have the heathen concluded by the prosperity of the prophane that either there is no God or he is not a Righteous God but that he loveth impiety as Dionisius concluded the Gods take delight in Sacriledge but we need not traverse prophane whilst sacred story abâ—unds with such sinfull instances how do the most wicked oppresse the righteous cry God doth not see God hath forgotten it and hideth his face hee will not see nor doth he regard it Psalme