neglected matters of order tend to the beauty but not the being of the Church articles of faith and acts of holinesse may be followed by men that are ignorant of the debates of Church order disputes of circumstances becomes many times the destruction of the power of godliness it is noted of eminent Mr. Dod that he never loved to meddle with the coÌ„troversies of the times because they dulled his affections to holinesse if in any thing â—oÌ„mon Christian should be concluded by Church officers it is in matters of discipline order 4. Confer not the experiences of Saints manner of Gods work on the heart and conscience because these are meerly personall may prove prejudiciall unto others conviction and consolation is the common condition of all believers but the modus and gradus operandi measure and manner of it is different ordinarily disposed by the temper and disposition of the subject and cannot be a Rule unto others the easiness of Davids must not be the measure of Manasseh his conviction nor must the thundring conviction and conversion of Saul be the square thereof unto Peter experiences of this nature administer no edification but many times engender in some despondencies and in other presumptions leave we therefore a wise God to work his own work in his own way let us make the work it self object of our observation and discourse not much making known the manner and measure thereof These things I advice be not propounded as the matter of your conference because repugnant to its end but instead hereof confer 1. Prophane practices of the wicked with which your hearts are to be affected and that out of zeal to Gods holy name hereby dishonored and piety to immortall souls hereby endangered and compassion to them who by their prosperity in the course of impiety do become a stumbling block temptation and evill example to others multiplying to themselvs the wrath of God unto which they are by their present successe prepared This is more then probable to have been the matter of which the men in our Text did speak one to another we may not alwaies speak to the conviction of the wicked yet we may and must speak to the confirmation of our selves against the temptation of their prospering prophanesse and successefull sin 2. Principles of which are ploin and obvious to every serious Christian studious of Scriptuee and are essentiall to the vâ—ry being of a believer and indispensably necessary to salaation These are the foundations of the oracles of God by which we are conâ—â—ituted Christians and capable of being edified ignorance and inconstâ—ncy in the principles of faith fits us for all heresie and seduction from the truth the matter of Christ his conference with his Disciples in the coasts of Philippi as is evident by his Whom say men that I am and whom say ye that I am Mat. 16.13.16 Was the verity of the Messias who was to be believed and the matter of his conference with the Disciples that walked to Emmaus was his death and Resurrection those great Articles of faith and Pauls Errand to Rome was by conference to establish the Saints in the faith Rom. 1.11 The common work of the Communion of Saints is to edifie one another in their most holy faith and therefore the principles thereof is the proper matter of their conference 3. Practises of piety which are to be performed unto these being to the gracious soul supernaturall and and above his reach beyond his naturall strength nay contra naturall unto which their flesh bears an enmity they cannot but be weak and dull apt to be wearied especially when under affliction and all worldly discouragements men speaking common course of providence seeming to confirm their language that it is in vain to serve God therefore we must consider one another to provoke unto love and good work so long as the willing spirit is Retarded with the weaknesse of the flesh the words of the wise must be as nails and as goads 4. Promises of Grace which must be the props of the soul the uphold of hope under the prospering providences that do attend the prophane and afflictions which are incident to the Righteous whilst the vision is delayed the just must live by faith and by discoursing of Gods promises and properties establish their expectation of a discrimnating deliverance out of all their sorrows though at the present the proud are called happy c. If these and things of the like nature be made the matter of your conference it will produce its end and prove an ordinance of edification informing your judgements affecting your hearts quickning and establishing the soul in faith and holinesse I have done with the first and shall now passe to the 2. direction unto the right management of conference Direct 2 Right matter propounded proceed unto your conference with due prudence wisdom is the ornament and excellency of every action and must be the especiall property of believers that will put forth in exercises of Religion they must proceed with much prudence and beware of betraying the same into scandall by any acts of in discretion many are the snares which attend holy conference and great are the evils which our corrupt natures do draw from so good an exercise we must therfore be very watchfull to improve it to its end and avoid its evill though accidentall the truely prudent will limit themselves in things lawfull least they Run into things unlawfull It is Austins assertion that he who knoweth not how to deny what is in his liberty will never be able to decline what is forbidden and the truely Godly must avoide the appearance of evill not onely the species but shews the kinds but shadows of sin are to be shunned let therefore your conference be managed with all wisdom in point of time place manner and order 1. The time of conference is occasionall as opportunity is offered for holy conference is not a duty fixed to any speciall season but as divine providence and humane condition doth cast and call us into society we are to speak one unto another as in the time of friendly visit in any affliction familiar intercourse in holy actions or falling into each others company by appointed or unexpected affairs so that the Godly must watch for and catch at the opportunity of exhorting and admonishing comforting one another by holy conference yet we do not deny or deem it unlawfull for the Godly of any vicinity and neighbor hood by mutuall consent to keep fixed seasons wherein to associate and speak one unto another in holy conference onely we advise that the time fixed be our own not Gods or our families our own I say not Gods that is not the Lords day and the season of solemne assemblies and publick worship holy conference I confesse doth well become the Sabbath but the Sabbath cannot well be the fixed season of conference epecially the time of publick exercise when God is by 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 I
vain to serve him when the successe of prophanenesse is the soule object of sence and the darke providences of God the cloud of his truth and check of holinesse then must Godly conference awe conscience to duty and animate faith to dependance on a never failing God But not to stay long on the illustration of a duetie so positive and plaine even obvious to the common capacity of every sober christian seriously studious of Scripture or observant of the society of the Saints I shal briefly propound the reason of the point and so passe unto the application And the reasons why the prosperity of prophaneness must prouoke the godly to holy conference are reducible to these three heads It is Directed by and delighfull to the Lord. Declareth the sincerity of sanctitie Deriveth much profit advantage Of these in their order and first of the first The First reason why prospering prophanenesse should provoke holy conference is because holy conference is directed by and delightfull to the Lord the desire of the righteous is to do the pleasure of the Lord and his delight is not more in them that fear him then theirs is to make mention of his name Now holy conference is a duty by him directed who doth also dispose the time condition that doth specially reqvire the discharg there of fraternal correptioÌ„ friendly confabulation is not only a duty directed in the light of nature by the necessity of publick good and naturall enjoyment and improvement of humane society but also by positive prescription of scripture God enjoyning his people both in the old and new Testament times unto mutuall colloquie and reciprocall conferrence of and concerning his councell and their owne condition we shall find amongst other soule establishing meanes appointed to Israell that one was frequent and familiar conference of divine councell he must not only learn the law himself and Catechize his Family therein but also make it the matter of his or dinarie languag Thou shalt talke of them when thou sittest in thine house and when thou walkest in thy way and when thou liest down and when thou risest up Deuternomie 9.7 Family and friendly conference must be conversant about Gods Law let our companie be at home or abroad this must be our discourse for exciting the soule to duty and encouragment of the heart in difficultie and to the restraint of sin it is Gods own direction that we shal rebuke a brother by all brotherly argumentation discourse and conference with him concerning his impiety Levit. 19.17 He is by words to shew him what is right and what is wrong saith Ainsworth nor was this religious reasoning peculiar to the Jewes by whom it was in an Ordinany and familar way practised but it belongs to the whole household of faith and is more fully enjoined by the Lord Jesus and his Apostles in the New Testament who makes private conference with his brother the praecursor of publick complaint against a brother Mat. 11.15 16. and positively enjoins us in days of temptation unto sin to exhort one another daily whilst it is called to day Heb. 3.13 And consider one another to provoke unto love and good works Heb. 10.24 To admonish one another Rom 15.14 To comfort one another 1 Thes 5.11 Jude 20. All which is done by conference and friendly discourse and declare but the several parts thereof sometimes by complaint against sin warning the unruly sometimes by counsell unto duty exhorting and quickning the dull and discouraged somtimes by convincing arguments establishing in the faith such as are in danger of Apostasie and sometimes by consideration of mercie power justice and the like confirming the mind that waxeth feeble in affliction so that we must throw away our Bibles or wilfully shut our eyes if we see not holy conference be a duty directed by the Lord and especially to be discharged in evill times when we are under temptations to sin discouragements to holiness and despondency in affliction Nor is it onely directed by but also delightfull to the Lord it cannot but be pleasing to him because prescribed by him and indeed God doth signifie much delight in the discourses of the Godly their complaints he calls for Let me hear thy voice for it is pleasant Cant. 2.14 Their communication is his complacency Our Father loves to see his children distribute his sweet meats among their brethren he gives neither gifts nor graces to any for their sole private use but the publick edification of the body every one must distribute as he hath received if the Apostles be comforted it is that they may comfort others by the selfsame consolation with which they are comforted in themselves 2 Cor 1.5 and if the Romans be full of goodness and knowledge it is that they may admonish one another God will not that any of his servants hide their Talent and conceal his counsell they must indeed keep their places and administer the supply proper to such joints Private conference is distinct from publick preaching and the one as well as the other tends to the perfecting of the body of Christ Private conference in families and friendly societies and preaching to the Church in publick Ministry and each of these make sweet musick in Gods ear if not marred in the order the hand miscarrieth when it would become the eye and the foot when it would be the head Private conference is to bee contemned when it presseth upon publick Ministry and becomes provoking to God but of this I shall speak more in the applicatiâ—n otherwise it is exceeding pleasing to God so delightfull that David determines the talking of Gods righteousness as the pâ—easant holding of his songs of praise Psa 71.24 and cheering of his own drooping and desponding spirits as the help against diffidence hee will talke of all Gods doings Psal 77.12 he accounts it to bee the precious and pleasant fruit of all his instruction and eminently to be esteemed by the Lord he prays for that oyl that may make this Lamp ever burn make me to understand the wâ—y of thy precepts so shall I talk of all thy wondrous works Psal 119. 27. Gods esteem of the holy language and heavenly discourse of his people in prophane times is emphatically expressed in the text when they that feared the Lord spake one nnto another the Lord hearkened and heard and a book of remembrance was written for them and they shall be mine c. There are three expressions of Gods acceptance of his godly conference 1. He regards it he heareth and hearkeneth he listeneth and laieth his ear close as loath to loofe one syllable of this holy language 2. He records it as fearing it should be forgotten a book of remembrance is written and that not in the earth where it may be trampled out by prophane feet but before himself where it shal be coÌ„served with care and free from the least corruption as fit for his own contemplation 3. Rewards it and puts more
Foelix scelus Querela piorum ET Auscultatio Divina OR Prospering prophaneness provoking Holy conference and Gods Attention in which you have The Happy estate of the wicked The Holy exercise of the godly The Hazard and event of both Plainly propounded in sundry sermons preached at Botolphs Algate London and after contracted in two sermons preached in Peters Church in West-Chester July 17. 1659. Now published to the counsell and confirmation of the godly and check of the false surmises and reports of the wicked By ZACHARY CROFTON Job 1â— 5 He that is ready to slip with his feet is as a Lamp despised in the thought of him that is at ease ver 6. The Tabernacles of the robbers prosper and they that provoke God are secure into whose hand God bringeth abundantly Psal 44.17 All this is come upon us yet have we not forgotten thee neither have we dealt falsly in thy covenant Psal 12.5 For the oppression of the poor for the sighing of the needy now will I arise saith the Lord to set him in safety from him who puffeth at him London Printed for Tho. Parkhurst at the three Crowns aâ— the lower end of Cheapside 1660. To the Right worshipfull the Major Bayliffs and Burgesses of the ancient Corporation of Newcastle Underline in Staffordshire Right worshipfull and well beloved AMongst my many friends I have at this time made bold to prefixe your names to this small tract you have been my people and I doubt not but will bee my patrons you have already appeared my purgators from the reproaches which hereticall rage hath raised against me yet that is not the end of this Dedication the truth is Gods and I doubt not his defence of it and its Author but to express my hearty affections towards you I think I may say you know I love you I hope to rejoyce in many souls among you as seales of my Ministry I cannot but let the world know my Ministry afforded me most comfort among you The Lord forgive the sin of such as divided between me and you as my love is to you my care is for you A people you are obnoxious to temptation conversant in holy coÌ„ference so sit for these instructions you are subject to the same providences with other men and no less apt to be swayed by them against divine precepts your schismaticall neighbours studying to seduce you will without doubt ply you with the arguments of providence and the lukewarmness to and slighty recession from holy Ordinances of many among you the Skepticisme of others who change their tune with the time and company the separation already made by some and the Errastianisme of others making the Church no other then the Common-wealth in a religious dress decked by the looking glass of the civill Magistrates mind The attendance of the allegiance of some of you on whomsoever by a providence though never so prophanely can step into a chair of State but especially the late discords which have fallen out between you and your Ministers the rather for that as I have heard your Town hall hath though but for a time and that it may bee by connivance too become a Chappell of contradiction to your Church wherein the Lords day was spent in a different worship to what you profess cannot but make me fear that you too much incline to dance after providence beyond what God alloweth Scriptures doth direct I must confess if providence must be our rule universall toleration nay rather protection propagation of schiâ—me error and heresie must be our duty but I would desire that you may know the providences of God may dispose our condition but not direct our conversation I would beg you to approve your selves obedient to Scripture precepts whilst observant of successefull providences as sensible that one divine direction will afford more comfort in evil times then all providentiall dispensations notwithstanding therefore your eyes see to the trouble of your souls men of Atheisme irreligion perfidie perjurie schisme sacriledge subverting all civill Magistracie supplanting Gospel order blaspheming Gods truth and ordinances making schismes in and from Christ his Church and setting up themselves by sinfull projects and violent intrusion into Church and State yet prosper in this prophaneness tempting God by stout words and religiously espousing him by fasting prayers unto their horrid impieties and yet are delivered be you carefull you do not admire providence into illogicall and irreligious conclusions I would not darken any the dispensations of God to our Land but wish that in our revolutions all men may read that God ruleth in the kingdoms of men he pulleth down and setteth up by bis own soveraignty but my work and endeavour is to direct men to the righâ— husbanding of providence that successfull sin may not be lifted up with the crie of sanctity nor oppressed loyalty justice and piety bee dejected despised and disowned We live in changing days and therein great is the cry of providence the godly are censured for not dancing after providence into Jeroboams changes in Church and State whilst palpable positive prophaneness is pleaded for as piety and generation-work of God I pray you consider sad are the changes which are onely defended by after providences alteration may be of divine appointment yet disowned by God when effected by mens sinfull accomplishments they have set up Kings but not by mee saith God in a case against which Israel must not fight for this thing is from the Lord 1 King 12.21 Hos 8.4 It will never content a gracious heart to attain an end of Gods appointment unless by means of Gods approvement anointed David provoked by persecution durst not cut his way to the throne his heart smote him for cutting the lap of Sauls garment when providence put his head into his power Jeroboam for catching a Kingdom by a providence beareth this brand Jeroboam who made Israel to sin better it is to wait on walk with God in affliction then be the subjects of such providences to wander with David in a wilderness til God cleer the throne then with Jeroboam by perfidie sedition rebellion to rend away a Kingdom and possesse it themselves though this condition be of divine appointment But beloved Sirs that I may not too long parley with you at the threshold shall I be bold in the name of the Lord to propound unto you some few duties to be done by you in such days of providence shall I beg that in these evill times you will observe these four directions 1. Propound the word not providence of God as the reason of your faith and rule of conversation This not that is appointed to this end Jesus Christ by one providence might have made to himselfe many proselites yet would not allow it but ever referred his hearers to Scriptures the new lights of our age blaze much with providence but look you to the Law and the Testimonie if any speak
publish the same yet I resisted and resolved they shâ—uld never see the light in July following my Dâ—mestick affairs did câ—ll me down unto the since unhappy County of Chester in the City whereof I was by many friendly obligations and intreaties engâ—ged to preach one whole Lords day and did discourse this same subject as most fresh in memory because the very same on my thoughts in my ordinary course at home what advantage any that are in that City godly and zealous for religion have hence reaped they best know what occasion they have to improve these instructions we must shut our eyes if we wil not see shortly after my thus preaching did break out the late unhappy insurrection and did something retard my return home I being absenct in such a juncture of time was by malice to which I have been no little exposed reported as engâ—ged in the design and highly noysed to have preached before the body late in Arms in Westchester City And this report was carried with that height of impudence that it gained credit among friends and foes affrighted my poor family with proud threats exposed me to troublsome attendance on the late Committee for the Militia and Councill of State before the last of whom a member of themselves offered to produce a Leivetenant who heard mee preach and would on oath depose it was so and so circumstanced as envy did desire but when I demanded his appearance and testimony and could not obtain it I was brought under a promise of printing the sermons I did preach at Westchester And thus the providence of God hath constrained them from me I hope for good It is very probable the matter and season may expose the preaching and publishing these notes unto the censure of the Committee for discretion which if it do let mee bee rather blamed for indiscreet discovery of Gods mind then unfaithfull silence and dissembling divine truth darkning precepts by providences the sin of too many Prophets in our age and Nation yet true prudence speaks words pertinent to present providences wise men must oppose Gods word to mens wickedness and give counsell squared to condition nor should danger divert or dismay them Isaiah will cry aloud to tell Judah of her sin though for it he fall under the saw And Jeremiah will declare Gods mind though it cast him into the dungeon Michaiah must needs hâ—ve played the fool if he had followed providence to the flattery of Ahab as did all the other Prophets However evill times of hatred against him who rebuketh in the Gate and abhorrency of him that speaketh uprightly may make the prudent not bound by office to keep silence It must not do so to Gods Ministers whose office is to witness for God and piety when prospering prophaneness proclaimeth God to be as the wicked and that 't is in vain to serve God It is a mans prudence to do with vigor the duty of his place against all opposition shall the providences of God bee made the apologie of sin and so the stumbling block of the Saints and the Ministers of God not make known the method and order of them and the pleasure of the Lord that men cleave to his covenant though they be killed all the day long and walk with him in worst times that so the wicked may be convinced and the weak be strengthened the times of Gods silence are the times of his Ministers speaking when judgement is reprieved the malefactor must be reproved I could heartily wish guilt on mens consciences did not groundlesly charge indiscretion on Gods Ministers and impertinency on Gods Word had not our eyes seen treason rebellion regicide perfidie perjury pride hypocrisie and violence break out into sad and sinfull revolutions to the utter subversion of foundations violation of Laws invasion of interests destruction of liberties trampling on truth divastation of the Church blasphemy of God Christ and his Ordinances contempt of Gospell-Ministry letting loose the Devill by a boundless toleration and unparalleld wickedness and unspeakable confusion in Church and State and that against all declarations protestations imprecations solemne vows and Covenants oaths appeales to God and men even of all kind of civill or religious bonds and had not our ears heard these boastings of properity and succe sfull providences as undeniable demonstration of Gods good liking and approbation nay of Gods very appointment and designation of these horrid impieties as the good old cause of his sons kingdom and the proper work of his Saints conducing much to his glory blasphemously pleading providence against precepts provoking themselves to pursue and persist in their own lusts directly contrary to Gods Law and proudly censuring the poor holy humble upright men of God as ignorant in sensible of Gods hand proud obstinate Resisting providence peevish prophane disowning the very hand disposing such prosperity to the prophane and onely because they subscribe not to and go not along with their sinfull though successefull enterprises and consent not to pluck the fift command out of the decalogue to fling Gods word behind thei back and dance after providence into Jeroboam like changes in Church and State I say courteous reader had not our eyes seen and our ears heard this sad abuse of providence and mens conscience grown tickle and tender by reason of guilt a discou se of providence might have passed without the least charge of violence discontent peevishnesse or indiscretion but proper plaisters must be applied though the wounded patient brand the Chirurgion with Rashnesse and cruelty in provoking pain by searching and suitable applications Chrisostom ceased not Reprove drunkennesse for all the frettings of a drunken people untill they ceased to be drunk nor was Jehoiadah the Priest diverted from his just enterprice and duty by Athalia the usurper her onterie of Treason Treason Yet give me leave to tell thee that providence did suite the time to the Text I did not suite the Text to the time I had begun and made some progresse in this discourse before the late return of the republck and its successe against the disowners of it so that my choice is not so much to be blamed as Gods wisdom in directing my thoughts to be acknowledged Reader what ever fault may be charged on me I shall submissely bear knowing I am a man and have managed the discourse like a man of much weaknesse yet the matter I will averre is the minde of God meet for the Saints meditation and in our day most needfull to be studied Thou hast them in a plain dresse as they were preached and are most proper for thy capacitie and had the Authour enjoyed his minde thou hadst had them much sooner thou now hast them read with diligence and due consideration and that thou mayest profit by them shall be the constant prayer of ZAC CROF Foelix Scelus Querela Piorum Prospering Prophanenesse provoking holy conference and Gods attention First preached at Botolphs Algate Lond. and
studied by all who meet with the stormy tempest of wicked mens welfare Let me commend it to your reading study lay it as a bridle on your passions and fret not grieve envy and care not when the proud are called Happy c. I say grieve not at the greatnesse of the wicked they must fall their fall will be fearfull envy not their enjoyments they are but common favours prison provision and wil cost them dear for the day is comming yea at hand when they must have their evill things and Dives must be tormented they may now passe blessed without our envie for it is the whole of their blessednesse if ever a day of death and judgment come they must go cursed for ever and yet their present happinesse is fading and transient the wheel is running round and then they whom we now see in estate and pomp we see no moâ—e be not carefull of the estate of tâ—e godly it shall go well with the Ri hteous however it be at present God is good to them that are pure in spirit their little is sweetned with Gods blessing the very prosperity of the wicked shall work for their good Learn to live by faith and patience contended with the disposals of God not suffering your passions to make you think or speak foolishly of God or enviously of the wicked Keep close to duty make it your care to maintain sincerity and calmely with a composed spirit wait we on God in the worst of times for if the proud are called happy and they that work wickedness are set up c. Yet there hath no temptation befallen us but what is common So it hath been so it will be and so it must bee Quaerela Piorum OR Godly conference the exercise o◠〈◊〉 godly in the â—imes oâ— prospering pâ—ophaneâ—esse The second part of the diâ—course on â—â—al 3.15 16 17. First preached at Butolphs Algate London anâ— afterwards coâ—tracted and delivered in Peters Church West-Chester one Lords day 17. July 1659. in afteâ— noon Mal. 3.16 17 18. Then they that feared the Lord spake often one to another I Have heretofore presented this Text to your consideration and divided it into three general poinâ—s The estate of the wicked Now we call the proud happy ver 15. The exercise of the godly Then they that feared the Lord spake often c. ver 6. The event of both The Lord harkened c. Have done with the First of these and therein shewed the estate of the wicked now wee call the proud happy c. Whereby you understand that most prsopering providences do frequently attend the prophanest wretchet The next thing to be considered is the holy exercise of the godly in such prosperous prophane time They are men of activity and must be employed they fit not still when all the World are stirring nay they are Godly men fearing the Lord and following providence unto the duties thereby dictated they must carry like selves in these sinfull successefull times and how is that Is it to saile with the wind Row with the tide Follow the the multitued to doe evill and by the successe of sin prosperity of prophanenesse to be swayed in their judgment to threw off a course of godlinesse renounce the truth and recede from religion to resolve with the proud now called happy that it in vaine to serve God it is no profit to walk mourn fully before him all the day long Oh no this is not the carriage of the godly they read no such lesson in all God's providence they dare not make any such inference froâ— the premises of prospering prophanenesse they easily assent unto Jobs proposition Job 12.6 The Tabernacle of robbers do prosper and they are in safety that provoke God whome God hath enriched with his hand Job 15.4 but yet they withstand the inference of Eliphaz thou restrainest prayer before God and conclude with David Ii is good for us to draw neer to Gâ—d Whilst they see men succeede in sin Psalm 3.28 and therefore set their mouthes against heaven and speak stout words against God they as men sollicitous for their own establishment in piety under so strong temptations and studious of the support of others that God and godlynesse may not want witnesses in the worst of times speak often one unto another These words are rendered by Montanus tunc vastati sunt timenâ—es dominum Then they that feared the Lord were wasted â—nd destroyed Scil. by the impious Atheists who prevailed and invaded them the proud who were called happie and bent their violence against them and the word which is here used is indeed used to signifie divastation and destruction Thus in 2 Cron. 22.10 Psal 2.5 But in this place it can in no wise be so understood it being here used by the holy Ghost to expresse the exercise not the estate of the godly in such sinfull prosperous times therefore is by all other expositors in all other versions expressed as in our English Translation Then they that feared the Lord spake often one to another and the cohaerence of the Text must needs â—eade us to this sence of the words The words might should we insist on them be devided into these three parts 1. A religious act or exercise they spake often one to another 2. The subjects of this act or exercise not every man but some under speciall qualification they that feared the Lord. 3. The season of this act and exercise and that not only when religion prospered and was pleaded for but then when men could speake againsâ— God and the proud were called happie c Each of these parts would afford as a very profitable observation or point of Doctrine as from the time and season when these that feared God did thus speak one unto another Then when men spak stout words against God And scornfully against godlinesse and said it was vanity when none fared so well as the worst when prophanenesse was the only passage to preferment the most gracelesse appeared greatest then when if men wouâ—d serve God they must serve him for nought we cannot but observe Obser Prospering prophaneness is good mens provocation to pietie Succesuful sin is the Saints season of zeal in acts of piety they are best in the worst times most wary to walk with God when all men war against him to cleave to Christ when all forsake him to adhere to holinesse when nothing but hardship attends it to appear against prophanenesse when all men appeare in it and make advantage by it to serve God when men crie generally it is vaine to serve God and abstaine from impiety when only they who worke wickednesse are set up they are awed by a divine command not acted by the current of providence or course of the world however the proude are called happie and they that tempt God are even delivered they dare not fallow the multitde to do evill But with Noah by faith
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
2. It is profitable to excite and animate unto duty holinesse is supernaturall to mans heart and above his reach he must strain and stretch till tired that will work out his own salvation Nay it is contranatarall to corrupt man the naturall man is at an enmity with God He that walks with God walks up hill Roweth against tide and saileth against winde and cannot but be wearied and finde many times their very spirits faile but especially when under the storms of prospering providences to prophanesse and the discouragements of successefull sin the stoutest heart will finde work enough to keep his station and bear up against the weather it is indeed a lively faith that keeps the soul then fixed and hopes from fainting God as sensible of our flagging spirits hath left us Cordiall counsels and promises to encourage us and earnest cautions to quicken our faith Gal. 6.9 1 Thes 3.13 Rev. 2.15 as be not weary of wel doing ye shal reap if ye faint not Having begun in the spirit do not end in the flesh Hold fast that thou hast let no man take thy Crown the like Yet so dull are our hearts so drousie our spirits that the best of Christs Disciples may rejoyce in the compassion of their master which maketh him conclude when he findes them sleeping The spirit indeed is willing but the flesh is weak even the stoutest David is ready to faint with waiting long on the Lord and to slack in holinesse and say as the wicked it is in vain to serve God when he considereth the proud are called happy they who tempt God are delivered but holy conference is an help to our weak and sainting spirits society is serviceable in heavens way They travel chearfully in the Communion of Saints who would be tyred alone Two are better then one saith the preacher they help one the other and they hearten one the other Eccles 4.10.11 If at any time we wax dull in duty and begin to draw heavily in the yoak of Christ the words of the wise are as Goads as nails to spur and quicken us if we grow faint and feeble that our spirits do begin to be drooping and despondent as ointment and perfume Rejoyce the heart So doth the sweetnesse of a mans friend by hearty councell Prov. 27.9 Cold hearts in hard times are warmed and heated by holy conference consider one another to provoke unto love and good works saith the Apostle Heb. 10.20 The Greek word is consider one another into a Taroxisme a violent heat as the fit of an Ague or burning of a Feaver to make each other earnest and vigorous in love and good works for the dullest spirit is sharpened by holy conference as an Edge-tool is sharpned by a whetstone as Iron sharpneth Iron so a man sharpeneth the countenance of his friend Prov. 27.17 by colloquie debates conference familiar disputes speaking one to another saith Merâ—er and Lavater on the text the heathen do much mention the quickning efficacy of conference Euripides makes it the mother of all arts and Cicero the means of all wisedome and councell the quickner of all diligence heating benummed members with rubbing and what force soever is in conference is the profit of the Saints when the conference is Christianized in the matter and manner of it for thereby we are encouraged in difficulties enlivened in deadnesse enlightned in darknesse as Gregory Nazianzen notes Christians sharpen each others spirits by their conference as Boars sharpen their tushes by rubbing them one against another 3. Holy conference is prositable to establish in the faith and fear of God professed by us faith is the first foundation of grace of the soul al our sanctity nay our very salvation is dependant on our faith holding fast the profession of our faith is the great duty of a Christian of all graces faith is most esteemed by the Lord it is found unto praise and honour and glory at the day of judgment 1 Pet. 1.7 And therefore our Saviour prayeth that our faith fail not Luke 22 32. And faith is most envied by the Devill all his temptations are to overthrow our faith this is the only errand of all the allurements of prospering prophanenesse and the threatâ— that are sounded out by successeful sin if at any time we make shipwrack of faith we loose salvation but holy conference is a means for confirmation making known common perswasion and by a friendly debate removing all scruples and doubts which arise in the soul the only errand of Pauls expedition to Rome was Conference and the only end of that conference the confirmation of the Saints in the faith of Christ I long to see you to the end I may impart to you some spirituall good that your faith may be established Rom. 1.11.12 The Lord Jesus whilest upon earth and before his death did not onely familiarly coÌ„fer with explain to his Disciples the misteries of salvation which he preached to others in parables unto the confirmation of their faith therein but also after his Resurrection he condescended to associate with the two Disciples as they walked to Emmaus Luke 24. and familiarly to conferre of his own sufferings and confirm them in the faith of his Resurrection Thus also he in a friendly manner did conferre with the two Maries and with the Eleven Disciples when they sate at meat and with the other Disciples when fishing So excellent advantagious is holy conference for confirmation in the faith that it is honoured by the exercise of the Authour and Finisher of our faith It is also enjoyned unto all the Saints for the support each of other in dayes of seduction and apostacy from the faith Jude 20. Builde up one another in your most holy faith Saints have the inspection of one another and must endeavour the establishments and edification one of another and there is no way within their capacity whereby they may perform it but holy conference We see then that if the godly have any care of divine direction and delight desire to declare the sincerity of their sanctity dilight in the expulsion of sin excitation one of another to duty and establishment each of other in their most holy faith they must in times of sins successe speak often one to another by prospering prophanesse be provoked to godly conference but I hasten unto the use and application of this doctrine which will be Reproof for the neglect of this duty exhortation unto the discharge thereof The first use I shall make of this doctrine is by way of Reproof seeing prospering prophanesse should provoke holy conference They are justly to be blamed who professing to the fear of God fall short in this duty and speak not one to another of the things of God conference is indeed common among men but it is seldom good Rarely holy most men are unacquainted with the language of Canaan and unskilled in heavenly discourse the most of men seem to
have set up Davids resolution though on different principles to keep a watch before their lips and to Refraine from good talk in the sight of the wicked for saints when they meet seem strange and unacquainted each with other opportunities of holy intercourse are little looked after and when accidentally offered we meet each with other as men of no Relation and little affection our language carrieth with it no life counsell or comfort or bespeaketh us to be men devoted to the world and drowned in the earth speaking of nothing but worldly affairs Though times are evil sin is advanced and sad affliction on the godly snares and temptations are on the best of men and run them one straits not well knowing what to do every tongue is tipped with blasphemy and discountenanceth piety saying it is in vain to serve God yet we who professe speciall Relation to God and each to other in the Lord keep at distance each from other and walk alone in such evil times and when occasionally we meet make little or no mention of the ways of God Case and Condition of the Church or cause of Religion complaints of evil and confirmations in good are to us strange language and such as either wee know not how through our ignorance or are afraid through our weaknesse to administer each to other we shall not deny but there is a time to speak and there is a time to be silent and the multitude of words many times are the notes of folly therefore he that hath knowledge will spare his words and that a fool stopping his lips may bee judged prudent Prov. 17 27. But must caution in speaking be the barre of holy conference must we flie from the fools babling into prophane mens silence of the things of God can the tongue chuse but speake out of the abundance of the heart will not holy affections boil in our bosoms untill they bubble out in heavenly discourses must not the lips of the wise seed many and if ever be the time of speaking one to another must it not be when the wicked do speak against the godly their holy practises when God is dishonoured Religion degraded and danger of seduction and apostasie from truth and piety very palpable because the proud are called happy c. But you will say this season of sins successe and prospering prophanesse is an evill time in which the Prophet saith the prudent shall keep silence Amos. 5.13 But doth this evil of the times engage an absolute silence though the prudent are prohibited by the Rage and violence of the wicked who hate him that Rebuketh in the gate and abhor him that speaketh uprightly verse 10. Yet the Prophets of God must speak â—â—y a loud and not spare to tell Judah of her sins the fear of the Saw did not silence Isaiahs prophesie nor the terrors of the dungeon tongue-tie Jeremiah nor yet the scourge prison and proud commands no more to speak in the name of Jesus stop the ministry of the gospell but you are not in awe of office and so bound to speak against opposition private Saints we grant may with much prudence be silent when like to be made an offendor for a word but yet not altogether silent neither though you speak not to the wicked may you not speak one to another though not to the conviction of the proud and prophane may you not conferre to the confirmation each of of others when should godly conference more abound then when open checks will not bee endured by the wicked if any thing do drive the people of God to joint complaints and mutuall communication of gifts and graces it must be the times that are thus evill and therefore Christian soules you who shun the society each of other and abide silent in sinfull times abstaining from holy conference as strange or dangerous let me tell you there is sin upon you and you are greatly to be blamed for the neglect of anindispensible duty and failing in the exercise profitable to your selves and honourable to your God and your sin is capable of these sad aggravations 1 You degenerate from your pious progenitors I have before mentioned many examples of the pious who were frequent and fervent in holy conference especially in evill times as amongst others these in our Text who did speake often one to another the Corinthians did abound in speech and wisedom one toward another 1 Cor. 1.5 And the Romans were filled with all knowledge admonishing one another Rom. 15.14 And the Philipians continned in fellowship from the first day of their conversion The Virgin Mary could not contain the good news brought her by the Angell but up she went to thâ— hill Country to conferre of them with her cousen Elizabeth hath not Catechizing been the object of Popish and conference of prelaticall rage in our Nation witnesse the bulla Papalis condemning Catechizing and the late Prelates complaint of and contests against Conventicles how did not the Protestants in Queen Maries dayes confirm one another unto Martyrdome It is storied of Rawlius White a poor fisher man in Cardiffe in Wales that hee not being able to read did by the reading of his little boy and conference with good men in the time of King Edward the sixt gain such knowledge that hee became an instructer of others going to his neighbours and conferring with them hee did prepare himselfe and them for the patient undergoing the bloudy persecution in Queen Maries dayes I need not multiply instances of this nature you that have been observant of the godly wickedly and falsly called Puritans well know the common and commendable course of conference by them used such Communion of Saints eomplaining of sin and Gods sad judgments hath been the event of evil times in England as hath caused this note to be left upon our Nation Angelica gens est optima stens pessima ridens England is best all in black when prospering prophanenesse provoketh holy conference then doth piety most flourish can you call your selves brethren to the Saints and so basely degenerate from their practice 2. You demonstrate your selves dead members in Christ's body and that because your silence in such sinfull sad times doth bespeak you in sensible and unprofitable without any feeling of Gods dishonour and Religious danger or zeal for the Lords glory and the safety of piety I have before told you warm affections must word it and have vent by good expressions It is impossible for an holy heart to bee tongue-tied Davids holy heart and heated passions wil burst the padlock of resolved silence and constrain good conference especially if enforced with the desire of our brethrens profit for such as are slack in holy conference are unprofitable for the souls of men are no way fed but by the lips of the wise or preserved from falling but by the understanding of the prudent though every act of woâ—ship in the Church is an act of Communion with the Church
yet gifts and graces are only communicated to the members thereof in Colloquie Saints stand charged each with other and the joints must supply their places by mutuall conferences administring nourishment to the whole body lively and profitable Christians do in evill times enquire the way to Zion with their faces thitherward saying one to another come and let us joyn our selves unto the Lord in a perpetuall Covenant And in evill times they say every one to his neighbour and every one to his brother what hath the Lord answered and what hath hee spoken they do stand charged with the souls each of other and are therefore bound to exhort rebuke admonish comfort edifie one another And if ever the life of grace must bee manifested by acts communication it must bee in evill times the hour of temptation which commeth on them in a day of generall defection and diligent seduction the Saints must edifie one another in their most holy faith and save one another with feaâ—e pulling them out of the fire if you are will ng to witnesse your selves stupid under Gods heavy judgments sencelesse of Gods glory and the welfare of Religion and livelesse uselesse members in the body you may with due shame stand at distance each from other and smother thoughts of God in your own brests for want of vent by holy conference but consider profession of the tongue is no lesse usefull to salvation then the perswasion of the heart and withholding counsell from the weak in evill times is wickednesse 3. You disgrace Religion and are condemned by the wicked of the World whilst you sinfully suggest that sanctity destroyeth society and maketh the ungodly conclude Religion a solitary condition in which communion is not to be enjoyed whereas indeed holinesse is a bond of union and ground of Communion which whilst it seperates us from the Tabernacles of the wicked seateth us in the Temple of God and doth not more divide us from the society of the prophane then drive us into the CoÌ„munion with the Saints the scope of sanctity is to turn the stream and direct mens thoughts and expressions into an holy channell which not being thus employed makes Religion look like the Ruine of charity and that which barrs all kind of counsell admonition or conference The men of this world are wiser in their generations then the children of the kingdom they are Reduced into no straits but they run together and counsel each other to escape and evade them they agitate no affairs in the world but by good counsell and ordinary conference men that seduce from the truth are diligent and dextrous in their discourses Chatechizing and conference the two great preserva ive of truth and Religion have been exercised as eminent means of seduction whilest neglected by such as should be established by them is it not ashame that the enemies of God should beat us at our own weapon Popery Arianisme Socincanisme Anabaptism and other heresies are propagated hy Catechising and conference whilest these edifying exercises are omitted and slighted by the professors of truth in the affairs of this world we are common in Counsels and mutuall Colloquies but mindlesse of the great concernments of salvation Let it therefore be our shame that we are so slack unto acts of Communion and so carelesse of this eminent means of confirmation and the rather for that the successe of sin should stir us up unto the frequent discharge thereof Lay your hands on your hearts and blush who are professors of the same faith and worshippers of the same God pretenders to the same covenant and priviledges and yet such strangers unto each other and so much unacquainted that you speak not unto the comfort confirmation one of another Repent your sinfull neglect of these sociable soul-edifying acts of conference or renounce your relation to the Saints who have gone before you of whose spirit you do not partake Nay renounce your relation to God and his people of and to whom you speak so little that you seem insensible of their estate and unprofitable to their souls The 2. Use that I shall make of this doctrine is of exhortation to stir up the godly to be frequent in holy conference to get together and speak often one to another This is the duty incumbent on you that fear the Lord and cannot but be discharged by you whose hearts are full of thoughts of Gods holy name if you are indeed in union maintain the Communion of Saints and whilst you sit joyntly under the same ministrations of grace fail not in your places and capacities to minister one to another Consider Christian brethren Scripture as well as nature doth teach us it is not good to be alone we are not born for our selves we are members one of another we must seek every man the good of his neighbour the things of others not our own things solitude is not more burdensome and dangerous to nature then to grace nor more unsuitable to man then to a Christian much hurt have the godly received by solitarinesse when David exilde from Israel did walk alone in the land of the Philistins he fell into diffidence and despondency and blasphemous conceits that God had forgotten to be gracious he had in vain washed his hands and cleansed his heart in innocency and when Peter wandered alone in the high Priests hall he was overcome with the temptation to deny his master Profit of holy conference is ever great but most in evil times by it we are established in holinesse kept from falling Restored when fallen strengthened in the day of temptation quickened when dead and dull in duty It is the very veins of the Church by which every joynt supplieth its place unto the edification of the body there is not more profit then priviledge in holy conference It is the Communion of Saints and fellowship of the Gospel the comunication of the gifts and graces of Gods holy spirits it gives counsell in doubts and straits comfort in despondencies and sorrows It is the vent of grief easeth our hearts of the burden of sad apprehensions by friendly coÌ„plaints it is the expression of zeal which would burn he uphold of the heart by the Common consent of good men and mutuall counsell each of other how is it then Christian souls that you are so much unacquainted and unaccustomed to holy conference for shame content not our selves to hear the word preached but conserre of what you have heard live not in the Church but in your places communicate each to others as lively members of the Church are not the times evill in which we live do not the proud prosper are not they who work wickednesse set up and see we not men that tempt God delivered are not truth blasphemed ordinances trampled on sincere sanctity slighted vilified and contemned is not perfidy perjury violation oâ— solemn oaths and covenants the way to preferment do not men court us by providences into wayes pinciples
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
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
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
portion a God all-sufficient there can be no want where God is possessed where God gives himself he becomes a shield and an exceeding great reward Relation to God is the Reason of all good divine councells cannot bee concealed from Gods Abrahams or Christ his friends Egypt must not think to Captivate Israel Gen 18 1â— John 13 14 15 Isai 43.44 Zach. 2.8 but to their own ruine because the Lords own people Wrath though provoked must be restrained when it goeth out against Gods heritage the fire must not burne nor water drown Gods Israel the utmost of preservation even as of the apple of the eye is the portion of such as belong to God no argument can be more affectually urged in prayer then that though Abrahad be ignorant of us yet thou art our God Isai 93.16 No greater assurance of support in affliction can be given then to cry unto the Lord in the midst of the furnace my God and for God to answer my people Zach. 13.13 nor yet of salvation out of all sorrows then for God to say unto Zioâ— thou art my people Isa 51.16 Relation to God is the Reason of Christ his redemption and intercession he seekes mens souls because they are his Fathees and he prayes for their preservation on this ground they are thine thou hast chosen them out of the world Joh. 17.9 Christ his argument of support under his absence is the propriety of his people unto God I go to your God and your Father Joh. 20.17 The utmost of Saints endeavours is to see a propriety in God the sormallity of saving faith is to say sincerely my Lord and my God the satisfaction of a gracious heart in the saddest of affliction is to see that it is the Lords The utmost design of the Devills envy at the Saints is to make them deny their relation to God and Gods affection to them knowing that the estranged to God are exposed to all woe and wickednesse so that a propriety to God is a prime reward Well may the pious speak often one to another under the prosperity of the prophane if they stand in propriety to God they need not matter how the World goeth They may wel be disowned by men yet devoted to and diligent in acts of holinesse if owned by the Lord and he say of them they are mine But yet again These men are not onely in propriety to God but in peculiarity also they are not only the Lords in common course and providence as the earth is the Lords and the fulness thereof but in speciall relation and peculiar esteem they shall be mine when I make up my jewels they are not ordinary houshold-stuffe but Jewels gold and silver like the Treasure of Solomon peculiar Treasure of Kings Eccles 2.8 they are picked and chosen out of all the earth like pearls of prize to be of prime esteem with God like Israel a peculiar Treasure unto the Lord above all nations of the earth In brief however they lye scattered at present among the objects of commoÌ„ providence yet they must be manifested to be a chosen generation a Royall Priesthood an holy nation a peculiar people that they should shew forth the praises of him that called them out of darknesse into his marvellous light 1 Pet. 2.9 God hath not onely the propriety of a Creator in them but the peculiarity of a Redeemer they are the Redeemed of the Lord bought not with corruptible things a silver gold but incorruptibl the precious blood of Jesus Christ as of a Lamb without spot and blemish who gave himself for them that he might redeem them from all iniquity and purifie them unto himself a peculiar people zealous of good works 1 Pet. 1.19 Tit. 2.14 And to them therefore are given the great and precious promises of God and these are they who partake of precious faith possesse special and peculiar graces and are fitted for speciall and peculiar duties and destinated to special and peculiar dignities they are jewels in efficacy and operation and so must appear in esteem and acceptation They are the bright Diamond that sparkles in the darkest times and places of profanesse therefore fit to be fixed in Gods Crown they are the flourishing Amaranthus that continueth green and fresh in the most parching places of prospering pride the splendid Amiants which retain their oriency brightnesse under the most polluting prophanesses which passe upon them and are kept by the power of God through faith to the exercise approvemeÌ„t of it as more precious then gold tried in the fire 1 Pet. 1.7 unto prais honor and glory for them therefore is reserved the Amarantine Amiantine Crown the inheritance incorruptible and undefiled that fadeth not away so that however at present they are mingled with the men of the world and the providences of God passe upon them in common with others there is no discrimination save only in their duty they cannot be known to stand related to God save only by their standing to and for God his name truth and people against the opposition which prophanesse makes and prosperity heightneth yet God hath his day of segregation a day of gathering up his Jewels and seeking after his scattered pearls and then hee will make the very World to see and know they that spake often one to another were his when their souls were sadnâ—d for the sins of the times and places where they lived they were his peculiar ones even his Jewels God hath a day of collection and it is a segregation he gathers his people into the receptacles appointed and when pearls are brought into the Cabinet they appear to be pecious and peculiar Treasures Sometimes before a day of Common calamity God gathers his Righteous ones from among the wicked into the receptacle of the grave so as that the Righteous are taken from the evill to come Isai 57.1 Thus Augustine died before the sacking of Hippo by the Vandals Paraeus before the taking of Heidelburg by the Spaniards and Luther before the wars in Germany therefore thereby God manifested his esteem of them in providing for them who were vexed by the sins to rest in peace under the sorrows of the places of their abode Sometimes God gathers his Jewels into an estate of conservation in the midst of the many troubles and common calamities that destroy the wicked and thus he marketh out his mourners over sin to see but not sink under the sorrows of the wicked which seem to strike equally at the just as at the unjust he supports and saves his people in an evil day Noahs Ark derided by the World defends him from the deluge and Lot is conducted to and conserved Zoar a City of Sodome Daniell and his three Companions are safe in Babylon when Israell perish in Aegypt Baruch Jeremiah Ebedmelech and Gedaliah are preserved in the sacking of Jerusalem And thus Gods acceptance is expressed to his people in his peculiar preservation in the
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